بِسْمِ اللّٰهِ الرَّحْمٰنِ الرَّحِيمِ
اَلْحَمْدُ لِلّٰهِ رَبِّ الْعَالَمِينَ وَ الصَّلاَةُ وَ السَّلاَمُ عَلَى سَيِّدِنَا مُحَمَّدٍ وَ عَلَى آلِهِ وَ صَحْبِهِ اَجْمَعِينَ
A) BEING UNITED IN THE FUNDAMENTAL PRINCIPLES IS INDISPENSABLE
1- It is as follows: “As for the clash of thoughts in the name of haqq and on account of haqiqah, it disagrees only in the means while being united in aim and principles. By exposing all aspects of the haqiqah, it serves to haqq and haqiqah. However, the flashes of haqiqah do not emerge from the partisan and malicious boastfulness on account of the nafs al-ammarah, which became a pharaoh, and from the clash of thoughts through seeking fame, but rather the fire of fitnah emerges. Because while it is necessary to unite in aim, there cannot be found a point of convergence of the thoughts of such people even on the globe of the earth. Since it is not in the name of haqq, it continues on ifrât without limit and causes divisions that cannot be cured. The present state of the world testifies to this.” The Twenty-Second Letter/First Discussion/5th Aspect
2- “Q- What is the cure that will settle the disagreement within the Islamic world?
A- Firstly: It is to have consideration and respect for the elevated aims upon which all agreed. Because our Allah is same, our Prophet is same, our Qur’an is same... All of us agree upon the dharûriyyah of religion… The Secondary matters, the variety of views or differences in the way of understanding, which are not among the dharûriyyah of religion, cannot affect this unity and oneness nor prevail over them. If اَلْحُبُّ فِى اللّٰهِ1 is accepted as a principle and the love for haqiqah rules our actions — time, too, helps a lot — those disagreements can be directed to a sahîh channel.
Alas! Due to feigning to forget or forgetting the sole aim, minds turn on the ana and revolve around it. Here, the sole aim, elevated purpose is exposed with all its clearness.” Tuluât (92)
3- “First Subtle Point: The idea expressed as "The mysteries of Al-Qur’an Al-Hakîm are not known; mufassirs have not understood its haqiqah." has two aspects. And those who say it are two groups.
The First is the people of haqq and the meticulous ‘ulamâ. They say: "The Qur'an is an unending and inexhaustible treasury. Together with submitting to its nass and muhkamât and accepting them, each age receives its share from the hidden haqiqahs of the Qur'an, in the form of complements; it does not harm the hidden share of another." Yes, it means that more haqiqahs of Al-Qur’an Al-Hakîm unfold as time passes. It is not — Hâsha and Kallâ!2 — to cause doubt concerning the explicit haqiqahs of the Qur'an, which the Salaf as-Sâlihîn have expounded. Because having îmân in them is a necessity.
They are nass, definite, fundamental and pillars. Through the decree عَرَبِىٌّ مُبِينٌ 3 , the Qur’an informs that its meaning is clear. From beginning to end, the address of Allah revolves around those meanings, corroborates them and causes them to reach the degree of being evident. Not to accept those meanings, which are nass, suggests — Hâsha summa hâsha!4 —denying Janâb-i Haqq and insulting Hazrat Prophet's understanding. It means that those nass meanings have been taken from the source of Prophethood by continuous links like a chain. Ibn Jarir al-Tabarî, through continuous links like a chain with authentic transmissions, related all the meanings of the Qur'an to the source of Prophethood and wrote his significant and great tafsir in that way.” The Twenty-Ninth Letter-First Section-First Subtle Point
4- An explanation of Bediuzzaman on the definite and explicit statements of the Qur’an, denial of which results in kufr:
“If you say: While the whole Qur'an is one of the dharûriyyah of religion, there have been differences of opinion over its meanings?
You would be told: In every word of the Qur'an there are three propositions:
The First: This is Allah's Word.
The Second: The meaning intended by Allah with that word is the haqq.
It is kufr to deny these two.
The Third: The meaning intended by Allah is this.
If the word of the Qur’an is muhkamât or its tafsir was made by the Qur’an, it is wâjib to have îmân in it as soon as one is informed about it and to deny it is kufr.
If the word of the Qur’an is an âyah that has another possible meaning, a denial, which relies on an interpretation that is not based on personal whims, is not kufr. The disagreement of mufassirîn is in this part of the Qur’an.
Mutawâtir Hadiths are the same as âyahs in this regard. However, where there is a denial of the first proposition in connection with Hadiths, these rules should be considered carefully.” Signs of Miraculousness-Sixth Âyah (137)
5- “From now on we shall distinguish between the necessary (dharûrî) and that which is not necessary. Thus, the necessary (dharûrî) statements understood from the Qur’an’s answer are not to be denied. It is like this: Dhu’l-Qarnayn was a person whose existence is corroborated by Allah. Under his arrangement and guidance, a barrier was constructed between two mountains in order to be protected from the corruption of dhâlims and nomads. And, Ya’juj and Ma’juj were two corrupting tribes. When the command of Allah comes, the barrier will be destroyed. And so on. According to this analogy, the statements indicated by the Qur’an are the dharûriyyah of the Qur’an. Denying even a letter of them is not possible.
However, the Qur’an does not clearly and certainly indicate the limits of reality and details of circumstances for those subjects and their predicate.” Rational Arguments (66-67)