𝗜𝗺𝗮𝗺 𝗔𝗵𝗺𝗮𝗱 𝗥𝗶𝗱𝗮 𝗞𝗵𝗮𝗻'𝘀 𝟯 𝗽𝗿𝗶𝗻𝗰𝗶𝗽𝗹𝗲𝘀 𝘁𝗼 𝗮𝘂𝘁𝗵𝗲𝗻𝘁𝗶𝗰𝗮𝘁𝗲 𝗦𝘂𝗳𝗶 𝗯𝗲𝗹𝗶𝗲𝗳𝘀 In his risālah ھدي الحیران في نفي الفیئ عن سید الاکوان Ala hazrat laid out 3 foundational premises that offer a robust framework in defending our beliefs against the objectors; 1. The rule of Implication (qazyah luzūm) 2. Not all claims require similar degrees of proof; merits (Fazāil) allow a much broader scope 3. The authority of widespread scholarly acceptance FIRST PREMISE ; THE RULE OF IMPLICATION Imam Ahmad Rida Khan writes; "When 'Aql (reason) or Naql (transmission) establishes an inherent concomitance (mulāzamah) between two things, then by rule of implication, once the existence of the antecedent is established, the consequent is also necessarily established and known, and there remains no need to exert effort in bringing a separate proof. Likewise, when the consequent is negated, the absence of the antecedent is automatically understood. This is neither hidden nor obscure. Furthermore, due to this established concomitance (mulāzamah), in the hierarchy of apprehension (martabah of idrāk), after coming to know of the Luzūm (necessitation), the existence of the consequent and the non-existence of the antecedent follow the Establishment of the Antecedent and the negation of the consequent in the states of shakk, Wahm, Ḍhann, and Takdhīb (varying degrees of certainty) For example, the one who possesses complete certainty about the existence of the antecedent, will also have definite certainty about the consequent. As for the one who has shakk, Wahm or Ḍhann regarding the antecedent, he will likewise establish shakk, Wahm & Ḍhann for the consequent These meanings are among clear and self-evident rational principles" (end of first premise) Introduction to the second premise; For those who reflexively start screaming "Weak Hadith Weak Hadith" whenever the Virtues of Rasūlallah ﷺ are mentioned, Imam Ahmad Rida Khan presents a simple logical principle, followed by references from Shaykh Al Islam Al Sabuni, Imam Al Qastalāni & Al Zurqāni SECOND PREMISE : "Claims and objectives are not all on equal footing in their requirements for proof. Certain matters are of such high importance and loftiness, that unless grounded in a Saḥīḥ, explicit, and mass-transmitted Naṣ (text), one that is decisively indicative (Qaṭ'iyy Al Dalālah) and entirely free from all forms of doubts and Awhām, they can by no means be established. Solitary (āḥād) Aḥādīth, even those contained in al-Bukhārī and Muslim, will not suffice for such issues. Among such matters is the application of Al-Alfāḍh Al-Mutashābihāt (ambiguous expressions) to the Divine Being. Despite being found in the most authentic of books, their lack of mass transmission (tawātur) prevents them from being accepted. Even in discussions pertaining to Ḥalāl and Ḥarām, weak Aḥādīth will not be made use of. However, in matters of virtuous deeds and the merits of individuals (faḍāil), the scope will be vastly broadened. And the reason for this, is that in matters that are already Thābit al-Aṣl, extensive scrutiny over their subsidiary supports and corroborations is not agreeable For example, we already know with certainty that the remembrance of Allah ﷻ, Takbīr, Tahlīl, Salāh, sending blessings upon the Prophet ﷺ and other righteous deeds are all praiseworthy. Therefore, it is not necessary for the specific Ḥadīth about Ṣalāt-al-Tasbīḥ to reach the highest level of authenticity. Likewise, Qur’anic texts and mass-transmitted Aḥādīth have already established that the Companions of the Leader of all Prophets, (may Allah send blessings upon him and upon them all), are all possessors of virtue, nobility, and exalted rank, they are all among the accepted servants of Allah and the best of communities. Hence, the specific merits of Sayyidunā Amīr Mu‘āwiyah, are not confined to what is reported in al-Bukhārī and Muslim....+

Self-deprecating humor is my favorite kind of humour but I got too many enemies on here to do tht