Assalam O Alaikum
On Internet some websites and scholars who claim to be from Salafi Group make an Allegation that Ashari and Maturidi do Taweel thats why they are wrong.
LETUS ANALYSE THIS ALLEGATION
Our big mistake of Muslim Ummah is that we dont confirm things before believeing or telling to others May Allah Pardon.
Allah Taala says In Surah Hujrat
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ (الحجرات: 6
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ (الحجرات: 10
يَا أَيُّهَا الَّذِينَ آمَنُوا إِنْ جَاءَكُمْ فَاسِقٌ بِنَبَإٍ فَتَبَيَّنُوا أَنْ تُصِيبُوا قَوْمًا بِجَهَالَةٍ فَتُصْبِحُوا عَلَى مَا فَعَلْتُمْ نَادِمِينَ (الحجرات: 6
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ فَأَصْلِحُوا بَيْنَ أَخَوَيْكُمْ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُرْحَمُونَ (الحجرات: 10
Two Main Representative of Ashari Maturidi Scholars views are being quoted below.
Fatwa by Darul Uloom Deoband (India) Original Fatwa is in urdu on following link.
Translation ENGLISH tRANSLATION
For Attributes for Allah like Waj Yad The best and most appriporiate is manahaj of Salaf that it should be believed without Taweel means only this much to be told that Attribute yad, waj, istiwa alal arsh are proven but it reallity/kifayah is unknown, It is Only known to Allah.This was position of Salaf.
Later on some sect came into existence and started telling meaning of these words in a way that warranted the understanding that Allah must have a body like Human/Likened Allah to creastion (Nauzubillah)
Thats why Later Islamic Scholars did explained meaning in a way that is appropriate and donot bring any disrepute to Allah. So it is not appropriate labeled those later scholars as deviant (As they used this only to quell the Fitnah of Deviated Mushabiah Sect)
Another by Mufti Ibraheem Desai of Ask.imam Fatwa is on following link
Very relevant part of Fatwa is in red and whole fatwa is after that.
We advise that we maintain the belief of the Salaf, i.e. we don't make Ta'weel because:
1) This was the belief of Imaam al-Maturidee (and we are Maturidees)
2) The latter Ulama only made Ta'weel because of Dhuroorah (i.e. necessity in combating the deviated sects).
3) These Ulama who made Ta'weel, they knew the limits of Ta'weel and we sometimes might exceed the bounds which will lead us to Kufr.
1) This was the belief of Imaam al-Maturidee (and we are Maturidees)
2) The latter Ulama only made Ta'weel because of Dhuroorah (i.e. necessity in combating the deviated sects).
3) These Ulama who made Ta'weel, they knew the limits of Ta'weel and we sometimes might exceed the bounds which will lead us to Kufr.
By Mufti Ebraheem Desai
Q.) A sheikh said Ahl-us-Sunnah wal Jamah are those who follows the thought of Imam ibn Taymiyyah, that is to believe in Allahs' sifat (attributes) without doing taweel (interpretation). The Ash'aris and Maturidies do taweel which is not the way of the salaf. Therefore they are not from the Ahlus-Sunnah. My question is that I follow the fiqh of Imam Abu Hanifah and I believe that I am a Maturidie. Am I not then from Ahlus-Sunnah? Please answer my question in detail. [Ansar Ali]
A.) The Maturidis and the Ash'aris are from the Ahlus-Sunnah wal Jamaa. Hereunder is a brief explanation on their beliefs regarding the Sifat of Allah.
Basically, the Ulama of Aqaaid (beliefs) are of two categories, a) The Salaf (former Ulama), b) Mutakallimeen (Ulama of Aqeedah)
Imam al-Nawawiy (RA) mentions in his commentary of Sahih Muslim, 'There are two famous Madhabs with regards to the beliefs of the Sifaat of Allah:
1) The Madhab of majority of the Salaf and a few Mutakallimeen is to believe in the reality of the Sifaat of Allah in accordance to whatever is appropriate for Allah. The apparent known meanings of those Sifaat are not meant. No Ta'weel (interpretation) should be made in the matter.
2) The Madhab of most of the Mutakallimeen and a few of the Salaf like Imaam al-Nawawiy and Imaam al-Awzaa'ee is that Ta'weel will be made.
Both these Madhabs are unanimously accepted.
Actually, our Aqeeda is in accordance with the first Madhab. The second Madhab came about because there were many misled groups in the latter times, like al-Mujassamah who believe that Allah has the same qualities as human beings. The Mutakallimeen had to refute these misled groups. To do so they made Ta'weelaat (interpretations) by stating that these verse are not in their literal sense, but indicate Power, Majesty, etc. In making Ta'weel, they did not intend to oppose the Salaf, but to oppose the misled groups. The Mutakallimeen have stated that if they were in the era of the Salaf, they would not have made any Ta'weel in the verse of Sifaat.
As for Imaam al-Maturidee (who the Hanafis generally follow in beliefs) and Imaam al-Awzaa'ee (who the Shaafi'ee generally follow in belief), they both believe in not making Ta'weel. (see Muqaddamah of Kitaab al-Tawhid of Imaam al-Maturide by Shaykh Fathullah Khaleef pgs.10-11). This is basically the view of the Ahlus sunnah Wal Jamaa.
As for ibn Taymiyah (RA) believing in the Sifaat of Allah without Ta'weel, the Shaykh is correct in his statement. (Fataawa ibn Taymiyah vol.6 pg.213; Cairo)
As for the statement of the Shaykh that the Ahlus Sunnah are confined to those that follow the thoughts of ibn Taymiyah, this is incorrect as explained above.
The scholars of the Maturidee and Ash'ari schools of thought who came after the founders of these schools adopted the view of making Ta'weel to combat the deviated sects of their respective eras. But, these scholars knew the limits of making Ta'weel.
We advise that we maintain the belief of the Salaf, i.e. we don't make Ta'weel because:
1) This was the belief of Imaam al-Maturidee (and we are Maturidees)
2) The latter Ulama only made Ta'weel because of Dhuroorah (i.e. necessity in combating the deviated sects).
3) These Ulama who made Ta'weel, they knew the limits of Ta'weel and we sometimes might exceed the bounds which will lead us to Kufr.
We should also be aware that not all the beliefs of ibn Taymiyah are in accordance with the Ahlus-Sunnah. We should remain cautious.
Shaykh Taqi-u-ddin Ahmad ibn Taymiyah was a prominent Aalim (scholar) of Deen. Shaykh Taqi-u-ddin had his independent views on many matters based on his vast knowledge and research. It is incorrect for non-scholars and non-academics to pass a judgment especially on such learned people. They should fear Allah and abstain from engaging themselves in such discussions. Differences of opinion is a salient feature among the Ulama-e-Haqq (true scholars).
Basically, the Ulama of Aqaaid (beliefs) are of two categories, a) The Salaf (former Ulama), b) Mutakallimeen (Ulama of Aqeedah)
Imam al-Nawawiy (RA) mentions in his commentary of Sahih Muslim, 'There are two famous Madhabs with regards to the beliefs of the Sifaat of Allah:
1) The Madhab of majority of the Salaf and a few Mutakallimeen is to believe in the reality of the Sifaat of Allah in accordance to whatever is appropriate for Allah. The apparent known meanings of those Sifaat are not meant. No Ta'weel (interpretation) should be made in the matter.
2) The Madhab of most of the Mutakallimeen and a few of the Salaf like Imaam al-Nawawiy and Imaam al-Awzaa'ee is that Ta'weel will be made.
Both these Madhabs are unanimously accepted.
Actually, our Aqeeda is in accordance with the first Madhab. The second Madhab came about because there were many misled groups in the latter times, like al-Mujassamah who believe that Allah has the same qualities as human beings. The Mutakallimeen had to refute these misled groups. To do so they made Ta'weelaat (interpretations) by stating that these verse are not in their literal sense, but indicate Power, Majesty, etc. In making Ta'weel, they did not intend to oppose the Salaf, but to oppose the misled groups. The Mutakallimeen have stated that if they were in the era of the Salaf, they would not have made any Ta'weel in the verse of Sifaat.
As for Imaam al-Maturidee (who the Hanafis generally follow in beliefs) and Imaam al-Awzaa'ee (who the Shaafi'ee generally follow in belief), they both believe in not making Ta'weel. (see Muqaddamah of Kitaab al-Tawhid of Imaam al-Maturide by Shaykh Fathullah Khaleef pgs.10-11). This is basically the view of the Ahlus sunnah Wal Jamaa.
As for ibn Taymiyah (RA) believing in the Sifaat of Allah without Ta'weel, the Shaykh is correct in his statement. (Fataawa ibn Taymiyah vol.6 pg.213; Cairo)
As for the statement of the Shaykh that the Ahlus Sunnah are confined to those that follow the thoughts of ibn Taymiyah, this is incorrect as explained above.
The scholars of the Maturidee and Ash'ari schools of thought who came after the founders of these schools adopted the view of making Ta'weel to combat the deviated sects of their respective eras. But, these scholars knew the limits of making Ta'weel.
We advise that we maintain the belief of the Salaf, i.e. we don't make Ta'weel because:
1) This was the belief of Imaam al-Maturidee (and we are Maturidees)
2) The latter Ulama only made Ta'weel because of Dhuroorah (i.e. necessity in combating the deviated sects).
3) These Ulama who made Ta'weel, they knew the limits of Ta'weel and we sometimes might exceed the bounds which will lead us to Kufr.
We should also be aware that not all the beliefs of ibn Taymiyah are in accordance with the Ahlus-Sunnah. We should remain cautious.
Shaykh Taqi-u-ddin Ahmad ibn Taymiyah was a prominent Aalim (scholar) of Deen. Shaykh Taqi-u-ddin had his independent views on many matters based on his vast knowledge and research. It is incorrect for non-scholars and non-academics to pass a judgment especially on such learned people. They should fear Allah and abstain from engaging themselves in such discussions. Differences of opinion is a salient feature among the Ulama-e-Haqq (true scholars).
And Allah Ta'ala Knows Best
Article taken (with Thanks) from Albalagh.net
ABUL HASAN ASHARI POSITION ON TAWEEL
Abul Hasan Ashari was not an advocator of interpretational approach.He brought these philosophical and logical approach to deal with the specific situation.(Out of necessity).
You can understand it by this
You can understand it by this
“One of his student Abu Abdullah bin Khafeef asked Imam Abul Hasan Ashari that I could not understand one point why you remain silent initially and give time to Muatazelli.You are of such capability that you can start the debate and then you can defeat them.Imam Ashari replied “I donot like to utter these sentences and points by my own tongue but once it is utterd by anyone then to counter it and to prove it as wrong becomes duty of people with right path” (Tabeen e kizbul muftari page 95,Tareekhe dawat o Azeemat Vol.1 page 107).
With this it is clear that he used these Interpretational approach to deal with the misled group only.
With this it is clear that he used these Interpretational approach to deal with the misled group only.
He himself written his position on Aqeeda in his book in these words
“My Aqeeda on which I am is to hold Quran Majeed And Sunnat Rasool with firm Hand and to accept and comply from scholars and Hadeeth only,I am firm on this Maslak, and I am adherent and follower of Imam Ahmad Ibne Hanbal (May Allah increase his level in Akhrat and give him the best reward).Whosoever is away from his Maslak I am away from him. Because he was such a Great Scholer and complete leader and Allah clarified the right through him and weaned the wrong on his hand.Allah glorified the Sirate Mustaqeem and downed the Ahle Bidat ,and the spoiler,and those who create confusion on the hand of Imam Ahmad Ibne Hanbal.May Allah bless his mercy on the great Imam”
Imam Abul Hasan Ashari thought
1.He was of the view that source of Aqeeda is only Quran and Sunnat and explanation of Salfussalihin.
2. But as under the influence of Greek philosophy issue is already burning and as philosophy is based on some hypothetical man made terms that is obviously not in quran and hadeeth, to remain silent at this juncture only because that these term are not in quran and hadith is a grave mistake.
3.This silence will undermine the superiority of Quran and Sunnat and to intellectual class (muslims & Nonmuslims) it will be considered as weakness. (Nauzubillah).
4. Already muslim youth mind and a good number of intellectual and kings were under influence and supremacy of the greek philosophy.
5. So to counter them and to support the Aqeeda of Ahle Sunnat Wal Jamaat ther is no harm in using logic and philosophical approach/hypothetical philosophical words prevailing at that time. He considered it not only necessary rather Jihad of that time.
6. He was of the view that sahaba did not used these words because they did not faced the situation.
7. In making Ta'weel,(Interpretational approach) he did not intend to oppose the Salaf, but to oppose the misled groups. He has stated if he was in the era of the Salaf, he would not have made any Ta'weel.
ALLAH MADE HIM SUCCESSFUL IN HIS EN DEVOUR
1. He became successful in stopping the flood of Muatazellah, and leashed a fresh blood in muslim Ummah and gave confidence to Ahle Sunnat to counter any further intellectual assault on the Aqeeda of Ahle Sunnat Wal Jamaat.
2. And he finished the job he undertook for saving ummat Aqeedah in the best possible manner.
3.Apart from verbal argument with Muatazellah he has written so many books also to neate the Aqeeda of naturist,atheist and other non believers. Some people has counted number of his books as 300 hundred.(Ref Tabeene kizbul Muftari).
Thats why he is regarded as Imam Of Ahle Sunnat.He has been described by Shah waliullah (R.A) as the Mujaddid of 3RDCentury Hijri.He died in 324 Hijri and on his death it was announced that today Nasir e Sunnat has died.(From Saviors of Islamic sprit Vol 1 in short and after editing)
May Allah give him best reward.
No comments:
Post a Comment