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Islams troslära


Trosbekännelsen och vad den innebär
viewtopic.php?f=37&t=4075&p=22831#p22831



om Ahl-al-Sunna's grundläggande trosföreställningar

Egenskaper (Sifat) hos Allah ta´ ala
viewtopic.php?f=37&t=4045
Enligt Ash3ari ´Aqida har man fastlagt 20 Egenskaper hos Allah ta´ala som logiskt nödvändiga - dvs. det är omöjligt att tänka sig Allah utan dessa Egenskaper....

Imam al-Ghazali om Allah's transcendens
viewtopic.php?f=37&t=4045&p=22578#p22578
Han är inte kropp som har konturer och inte materia som är begränsad och mätbar...

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Islams troslära


The Ash`ari School
Dr. Gabriel F. Haddad
© Copyright As-Sunna Foundation of America. All rights reserved.
http://www.naqshbandi.ca/pages/print.ph ... ge=English

Ibn `Abd al-Salam said: "Agreement has formed in subscribing to al-Ash`ari’s doctrine among the Shafi`is, the Malikis, the Hanafis, and the nobility of the Hanbalis." His statement was endorsed in his time by the Maliki authority Abu `Amr ibn al-Hajib and by the Shaykh of the Hanafis Jamal al-Din al-Hasiri. [48] The Maliki imam Abu `Abd Allah Muhammad ibn Musa al-Mayurqi said: "The Ahl al-Sunna among the Malikis, the Shafi`is, and the majority of the Hanafis speak with the tongue of Abu al-Hasan al-Ash`ari and argue by his arguments." Al-Subki quoted it and went on to say: "We do not know any Malikis except they are Ash`aris." [49] It is true that the Maliki school counts even more Ash`aris than the Shafi`is, although the more famous names are found among the latter. There are some rare non-Ash`aris among the Malikis such as Ibn `Abd al-Barr and Abu `Umar al-Talamanki. Ibn Abi Zayd al-Qayrawani (310-386) belonged to the Ash`ari school which he took, among others, from Abu Bakr ibn `Abd al-Mu’min, the student of Ibn Mujahid, the student of Abu al-Hasan al-Ash`ari. [50] Al-Qadi `Iyad mentioned that in the year 368 Ibn Abi Zayd sent two of his students to deliver some of his books by hand to Ibn Mujahid who had requested them, with a full license to narrate them from him (ij’aza). [51] Ibn Abi Zayd notably defended the Ash`ari school in his epistle entitled "Al-Radd `ala al-Qadariyya wa Munaqada Risala al-Baghdadi al-Mu`tazili," a refutation of the attacks of the Mu`tazili `Ali ibn Isma`il al-Baghdadi. [52] Al-Mayurqi further narrated that Ibn Abi Zayd said: "Al-Ash`ari is a man famous for refuting the people of Innovation, the Qadariyya and the Jahmiyya, and he held fast to the Sunan." [53]

Ibn `Asakir in "Tabyin Kadhib al-Muftari Fi Ma Nasaba ila al-Imam Abi al-Hasan al-Ash`ari" ("The Exposition of the Fabricator’s Lies In What He Attributed to al-Ash`ari") and Taj al-Din al-Subki in "Tabaqat al-Shafi`iyya" listed the most illustrious figures of the Ash`ari scholars, starting with the biographical layer of al-Ash`ari himself.

NOTES

[48] Al-Subki, "Tabaqat al-Shafi`iyya al-Kubra" (3:365).
[49] Al-Subki, "Tabaqat al-Shafi`iyya al-Kubra" (3:366-367).
[50] Al-Darqash, "Abu Muhammad `Abd Allah ibn Abi Zayd" (p. 109, 237).
[51] Al-Qadi `Iyad, "Tartib al-Madarik" (4:477). See al-Darqash, "Abu Muhammad `Abd Allah ibn Abi Zayd" (p. 240-241).
[52] Al-Qadi `Iyad, "Tartib al-Madarik"(2/4:486-494). See al-Darqash, "Abu Muhammad `Abd Allah ibn Abi Zayd" (p. 286-287).
[53] Al-Subki, "Tabaqat al-Shafi`iyya al-Kubra" (3:368).

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Islams troslära

(radiya Alllah ´anhu)

Aqida-texter av Imam Abu Hanifa (d. 150 H)
Al-Fiqh al-Akbar
Al-Fiqh al-Absat
Al-Wasiyya
Länkar till matn och Maturidi shuruh:
viewtopic.php?f=37&t=3990&p=21977#p21977

Böcker om Maturidi aqida
http://www.sunniforum.com/forum/showthr ... #post34848
1) Fiqh al-Akbar attributed to Imam Abu Hanifa (d. 150 AH), rahimahullah. Other short works ascribed to the Imam include:
2) Kitab al-Wasiyya (the work has been published with the Sharh of Mulla Hussain ibn Iskandar al-Hanafi, Hyderabad, India, 1321 AH)
3) Al-Alim wal Muta’alim (it has been published with the notes of Shaykh Muhammad Zahid al-Kawthari)
4) Kitab al-Tawhid by Imam Abu Mansur al Maturidi
5) Ta’wilat Ahlus Sunna wal Jama’ah by Imam Abu Mansur al Maturidi
6) Sharh Fiqh al-Akbar ascribed to Imam al-Maturidi
7) Sharh Fiqh al-Akbar (also known as: Minah al-Rawd al-Azhar) by Mullah Ali al-Qari al-Hanafi. The best edition is the one by our Shaykh: Wahbi Sulayman al-Albani with his Hashiya
8) Aqeeda of the Hanafi Mujtahid Imam: Abu Ja’far al-Tahawi. Though the Imam was a contemporary of both Imam’s: al-Maturidi and al-Ash’ari, there doesn’t seem to be any evidence that the three Imams ever met. The Aqeeda of al-Tahawi is formally known as al-Bayan al-Sunna wal Jama’a and a number of commentaries exist. The one to clearly avoid is the one by Ibn Abi’l Izz. The latter is a pseudo-Salafi favourite in this age, but take note, Ibn Abi’l Izz was declared an innovator by the true Hanafi Imam and aqeeda specialist in his age: Imam Ali al Qari (d. 1014 AH). One of the best commentaries is by Shaykh Abdal Ghani al-Ghunaymi (d. 1298 AH), with the notes of Dr Muhammad Riyadh al-Malih (rahimahullah) and Dr Muhammad al-Hafiz (all three are from Damascus)
9) Tabsira al-Adilla of Imam Abul Mu’in al-Nasafi
10) Risala fi Bayan al-I’tiqad ala Madhhab al-Imam al A’zam al-Mujtahid al-Muqaddam Abu Hanifa al-Nu’man by Shaykh Muhammad Yusuf Atif Pasha (manuscript preserved in Maktaba al-Azhar, no. 3488)
11) Al-Sayf al-Mash-hur fi-Sharh Aqeeda Abi Mansur al Maturidi by the Ash’ari Imam of his age: Imam Tajud-Din al Subki (manuscript preserved in Maktaba Arif Hikmat, Madina)
12) Al-Nur al-Lami wal Burhan al-Sati fi-Sharh Aqeeda Ahlus Sunna wal Jama’a by Shaykh Mankubris al-Nasiri (manuscript in Maktaba al-Sulaymaniyya, Istanbul, no. 2973)
13) Usul al-Din by Shaykh Abul Yusr al-Bazdawi
14) Bahr al-Kalam by Imam Abul Mu’in al Nasafi
15) Al-Tamhid fi-Usul al-Din by Imam Abul Mu’in al-Nasafi
16) Tafsir al-Nasafi – is a Tafsir on the Qur’an with aspects from the Maturidi understanding within it by Imam Abul Barakat al-Nasafi
17) Jami al-Mutun fi Haqq Anwa’ al-Sifat al-Ilahiyya wal Aqa’id al-Maturidiyya by Shaykh Ahmed Diyaud-Din
18) Al-Masayira by Imam Kamal ibn al-Humam (who was the Mujtahid of the Hanafi school in his age, as well as being a student of al-Hafiz ibn Hajar al Asqalani in Hadith)
19) al-Masamira Sharh al-Masayira li-Ibn al-Humam by Shaykh Kamalud-Din Muhammad, well known as: Ibn Abi Sharif al-Maqdisi (d. 905 AH)
20) Hashiya of al-Hafiz Qasim ibn Qutlubugha (d. 879 AH) to his teacher: Imam Kamal ibn al-Humam’s al-Masayira
21) Aqeeda of Imam Najmud-Din al-Nasafi. This book is well known and a number of commentaries of varying lengths exist; amongst them being:
22) Sharh al-Aqa’id al Nasafiyya by Imam Sa’d al Din al-Taftazani. There is also an edition with the notes of the Indian Muhadith: Shaykh Abdal Aziz al-Dehlawi (son of Shah Waliullah), printed by Maktaba al-Imdadiyya, Deoband, India
23) Hashiyya al-Kayali ala Sharh al-Aqa’id al Nasafiyya
24) Hashiyya al-Assam ala Sharh al-Aqa’id al Nasafiyya
25) Al-Hawashi al-Bahiyya ala Aqa’id al Nasafiyya
26) Salam al-Ahkam ala Sawad al-A’zam by Shaykh Ibrahim Hilmi al-Wafi
27) Al-Sawad al A’zam by Shaykh Abul Qasim al-Samarqandi
28) Al-Saha’if al-Ilahiyya by Shaykh Shamsud-Din al Samarqandi

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Answered by Shaykh Faraz Rabbani

Is it true that the Hanbalis were very anti-Ash`ari? I have heard from some people that the beliefs of the Salaf were the beliefs of the “Atharis” and not the Ash`ari/Maturidis and things like interpreting the attributes is not valid. Can you please clarify?


In the Name of Allah, Most Merciful and Compassionate

May Allah’s peace and blessings be upon His Messenger Muhammad, his folk, companions, and followers

Walaikum assalam wa rahmatullah,

I pray this finds you in the best of health and spirits.

Yes, there was historically a group of Hanbalis who were quite anti-Ash`ari. Some of them were simply wary of the nuances of scholastic theology (kalam) and feared the impact it may have had on the purity of the beliefs within the Qur’an and Sunna. However, there was also a tendency–certainly not predominant–towards excessive literalism in beliefs and even towards anthropomorphism (affirmation of human attributes to Allah).

The Ash`ari and Maturidi Schools: the Standards of mainstream Sunni beliefs

This is why the scholars considered the prevalent way of the Ash`aris and Maturidis to be the ’standard’ by which anyone’s beliefs would be judged. If these beliefs– whether referred to as “Athari aqida” or anything else–corresponded in content and implications to the beliefs acceptable to the mainstream Sunni schools, then such beliefs were accepted as being within the framework of Ahl al-Sunna; and to the extent that they didn’t, in content or implications, they weren’t.

Imam Ash`ari and Imam Maturidi were from the Salaf

Both Imam Abu’l Hasan al-Ash`ari and Imam Abu Mansur al-Maturidi were from the Salaf (the age of the early Muslims, generally defined as those of the righteous who lived in the first three Centuries after the Prophetic age). Both of these Imams simply defended and upheld the transmitted beliefs of the Qur’an and Sunna, as understood by mainstream Sunni Islam in each generation before them, from the extremes of excessive literalism and excessive rationalism.

Their teachings and methodology were accepted as the standard of mainstream Sunni Islam by clear general consensus of the scholarly community in their own times and in every generation since–a sign of Divine acceptance by clear promise of Allah and His Messenger (Allah bless him and give him peace), for it is a Divine promise that the teachings of His final revelation will be preserved and a Prophetic promise that his Umma will not agree on error.

The Divine Attributes and the way of Consigning (tafwid) the meaning to Allah

When it comes to understanding those Divine Attributes that may appear to indicate some similitude between the Creator and creation, the preferred position of both the Ash`aris and Maturidis is:

[1] Affirming what Allah has affirmed, such as istiwa’ or His Hand or Eyes, not more and not less.
[2] Negating what Allah has decisively negated, which is any similitude whatsoever between the Creator and creation–a negation that the sound intellect readily discerns, and which was affirmed by Allah’s words, “There is absolutely nothing like unto Him.” [Qur'an]
[3] Consigning (tafwid) the specific meaning and details of such matters to Allah Most High.

[Bajuri, Tuhfat al-Murid `ala Jawharat al-Tawhid; Nablusi, Sharh Ida'at al-Dujunna; Abu Mu`in al-Nasafi, Tabsirat al-Adilla; Qari/Abu Hanifa, Sharh al-Fiqh al-Akbar; Maydani/Tahawi, Sharh al-Aqida al-Tahawiyya; Bouti, Kubra al-Yaqiniyyat]

This was the way of the Salaf

This was clearly the way of the pious predecessors (salaf). Their statements of affirmation, which our methodologically-divergent brethren passionately latch onto, were not statements of excessive literalism. Rather, they were simply affirming what Allah has affirmed and strongly condemned those who would negate anything that Allah affirmed (for that entails disbelief, thus the reason why some statements were so firm). However, they did not affirm more than that and did not insist on understanding such affirmations in being “literal” in nature. This is because the literal (i.e. primary) meaning of such matters entails affirming similitude between the Creator and creation and such similitude has been clearly and decisively negated throughout the Qur’an.

What About Figurative Interpretation (ta’wil)?

However, when the need for it arose, some of the early Muslim (salaf) scholars and many of the later Muslim (khalaf) scholars used figurative interpretation to give a meaning to such “apparently problematic” primary texts, using the sound principles of linguistic usage and textual interpretation.

These scholars had clear precedent in the interpretations of many of the Companions of the Prophet (peace and blessings be upon him), most notably Ibn Abbas (Allah be pleased with him), who also engaged in such interpretations when there was need. This is clearly found in many of the very earliest reliable tafsirs of the Qur’an, such as Tafsir al-Tabari, and also in Imam Maturidi’s own tafsir, Ta’wilat Ahl al-Sunna.

The later scholars engaged in figurative interpretation more than the earlier scholars because of the greater prevalence of literalist excesses and the harms these were causing to the laity among the believers.

Does Figurative Interpretation Entail Negation of What Allah Affirmed (ta`til)?

Figurative interpretation doesn’t entail negation of what Allah affirmed in any way whatsoever, because this way, akin to the way of ‘consigning the meaning to Allah’ (tafwid), also entails:

[1] Affirming what Allah has affirmed, such as istiwa’ or His Hand or Eyes.
[2] Negating what Allah has decisively negated, which is any similitude whatsoever between the Creator and creation–a negation that the sound intellect readily discerns, and which was affirmed by Allah’s words, “There is absolutely nothing like unto Him.” [Qur'an]

But it differs in that it

[3] Affirms a meaning to these texts, using the principles of established linguistic usage and sound textual interpretation (such as “Hand” signifying power or favor, as understood from the context). It is very important to note that this figurative interpretation entails affirming a meaning in the sense of affirming what the text signifies–and not an exclusive affirmation of meaning (such that A=B, meaning that text A means B, and nothing else). [For examples of such interpretation, see Shaykh Gibril Haddad's Ibn `Abd al-Salam and Ash`ari Ta'wil.]

The way of figurative interpretation (ta’wil), as exercised by the mainstream Sunni scholars of the Ash`ari and Maturidi schools is an affirmation of what is understood from such expressions, and not an exclusive specification of meaning. Thus, the way of figurative interpretation (ta’wil), which the scholars only resorted to with the utmost of caution when there was genuine need, also entails a consignment of the ultimate meaning to Allah Most High (tafwid). This is an important but subtle matter, so understand!

And Allah alone gives success.

Faraz Rabbani
http://seekersguidance.org/ans-blog/200 ... i-beliefs/

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