Al-I'jaaz al-Ilmee in the Prophetic Sunnah

[Abu.Iyaad]

The Shaykh first defines the terms "I'jaaz" (Mu'jizah) and "Sunnah" The word "mu'jizah (معجزة)" is used by the Ahl al-Kalaam and they define it as a matter that is extraordinary (outside of what is ordinarily and normally observed) and to which a claim of prophethood is attached, and the intent behind this (mu'jizah) is to manifest the truthfulness of the one who claimed he is a messenger of Allaah. Incidentally, this is one of the places where the Ash'arites make an utter contradiction with another of their core beliefs which is to deny the hikam (the objectives and goals behind things in which there is wisdom) for Allaah, the Exalted, which they label as "ghaayaat" - just as they label the sifaat khabariyyah as "a'daa" (limbs). So they deny that Allaah does something "for" something, as in for a purpose and objective. However, when it came to establishing an argument for prophethood, here they said that the mu'jizah (miracle) is that by which Allaah establishes the truthfulness of His Messenger, thereby establishing a hikmah and "ghaayah." This is one of many many contradictions in their creed that is established upon the ilm al-kalaam of the Hellenized Jews, Christians and Sabean star worshippers. As for Ahl al-Hadeeth, the Shaykh says that they use the words "dalaa'il" (evidences), "alaamaat" (signs, pointers) and "aayaat" (signs). (Ibn Taymiyyah in al-Nubuwwaat says that the Qur'anic terminology is to use "aayah", sign and "burhaan", evidence). This is established in the language of the Scholars of hadeeth such as al-Bukhari and al-Tirmidhee. The term "sunnah" refers to that which is ascribed to the Messenger (sallallaahu alayhi wasallam) of speech, action, approval (taqreer), or a characteristic (in terms of features or manners). From the above, the term "I'jaaz al-Sunnah al-Nabawiyyah" means: That which the hadeeth of the Messenger (sallallaahu alayhi wasallam) comprise of dalaa'il, aayaat and alaamaat for his prophethood and his truthfulness in that which he conveyed from his Lord and all of which prevents that from being from one to whom revelation has not come. Rather it indicates that this man is one to whom revelation (wahy) is given from his Lord and hence he is a prophet. The verse in Surah al-Najm, "He does not speak of his own desire (hawaa), it is no less than revelation (wahy) inspired to him" (53:3-4), and the saying of Ibn Taymiyyah (rahimahullaah), "The aayaat of the Prophets as is known necessitate the affirmation of prophethood and the truthfulness of the one informing of them (the aayaat) and witnessing to them, hence, from their existence (the ayaat), the presence of prophethood is made binding and the truthfulness of the one informing of them..." (al-Nubuwwaat, p. 385). The claim of Ahl al-Kalaam that it is from the condition of a mu'jizah (to us, an "aayaah" or "burhaan") which occurs at the hand of the Prophet (sallallaahu alayhi wasallam), that it be made a challenge (al-tahaddee) [and that if a false prophet made such a claim, Allaah would falsify him, and thus the essential difference between what the magicians and their likes do and what the Prophets have of miracles is really only the "tahaddee" (the challenge)] - is an error. This is because extraordinary things (khawaariq) also occur amongst his followers and his companions (as a means of giving them firmness, and out of mercy from Allaah) and they are not unique to the Prophets. Further, to specify this condition for a "mu'jizah" would necessitate that many of the Quranic verses and Prophetic ahaadeeth which do not contain a "tahaddee" (challenge of bringing its like) would be expelled from being considered "mu'jizah" (to us, "aayaat" or "baraaheen") yet they contain clear signs (aayaat) and evidences (baraaheen) of the truthfulness of the Messenger (sallallaahu alayhi wasallam) and of his prophethood. This is from the mistakes of the Ash'aris and their likes from the blameworthy and censured Ahl al-Kalaam who erred in the issue of establishing Prophethood, just as they erred in the issue of trying to prove the universe is originated and has a creator. ُEnd of Part 1.