Aqida: Ash'ari-Maturidi ´aqida är Ahl al-Sunna's tro

[b Profil]

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/

[b Profil]

Can you explain what Ashari and Maturidi is please? I am aware that these were the names given to the followers of Imam Ashari and Imam Maturidi.



These two terms refer to the followers of Abu al-Hasan al-Ash‘ari (d. 324/936) and Abu Mansur al-Maturidi (d. 333/944).

The source of our doctrines is the Quran and Sunna, but the great scholars were responsible for giving it some order, coherence and formalness. Certainly, Abu al-Hasan al-Ash‘ari was one of these great scholars and he is accredited with formulating the Aqidah of the Ahl Sunna wal Jama’at. In particular, he lived at a time when many deviant sects were gaining prominence, such as the Mu’tazilas. Abu al-Hasan al-Ash‘ari was instrumental in refuting their claims and doctrines, and was able to do this as he was at one time a Mutazila himself.

Abu Mansur al-Maturidi (d. 333/944) became a similar voice for the Ahl Sunna in Samarqand, (as did Imam Tahawi was in Egypt).

Subsequently, followers of these two great scholars became known as Asharis and Maturidis. Because they both proved and authenticated beliefs of the Ahl Al-Sunnah wa al-Jama’ah by evidences derived from the Quran, the Ahadith of the Messenger of Allah, and by the Ijma’ (consensus) of the Muslims and intellect (sound reasoning), they are known as the real exponents of the Ahl al-Sunnah wa al-Jama’ah.

-----

Source: http://www.islamiccentre.org/index.php? ... &Itemid=88

[b Profil]

by Shaykh Sayyid Muhammad Alawi al-Maliki al-Makki

Many sons/daughters of Muslims are ignorant of the Ash'ari School, whom it represents, and its positions on the tenets of the Islamic faith (aqidah), and yet some of them are not God-fearing enough to refrain from accusing it of deviance, departure from the religion of Islam, and heresy about the attributes of Allah. The ignorance of the Ash'ari school is a cause of rendering the unity of the Ahl al-Sunnah dispersing its ranks. Some have gone as far as to consider the Ash'aris among the categories of heretical sects, though it is beyond me how believers can be linked with misbelievers, or how Sunni Muslims can be considered equal with the most extreme faction of the Mu'tazilites, the Jahmites.

"Shall We deal with Muslims as We do criminals? How is it that you judge?" [Qur'an 68:35-36]

The Ash'aris are the Imams of the distinguished figures of guidance among the scholars of the Muslims, whose knowledge has filled the world from east to west, and whom people have unanimously concurred upon their excellence, scholarship, and religiousness. They include the first rank of Sunni scholars and the most brilliant of their luminaries, who stood in the face of the excesses commited by the Mu'tazilites, and who constitute whole sections of the foremost Imams of Hadith, Sacred Law, Quranic exegesis.

Shaykh al-Islam Ahmad Ibn Hajar 'Asqalani (d. 852/1449; Rahimullah), the mentor of Hadith scholars and author of the book "Fath al-Bari bi sharh Sahih al-Bukhari", which not a single Islamic scholar can dispense with, was Ash'ari.

The shaykh of the scholars of Sunni Islam, Imam Nawawi (d. 676/1277; Rahimullah), author of "Sharh Sahih Muslim" and many other famous works, was Ash'ari. The master of Qur'anic exegetes, Imam Qurtubi (d. 671/1273; Rahimullah), author of "al-Jami' li ahkan al-Qur'an", was Ash'ari.

Shaykh al-Islam ibn Hajar Haytami (d. 974/1567; Rahimullah), who wrote "al-Zawajir 'an iqtiraf al-kaba'ir", was Ash'ari.

The Shaykh of Sacred Law and Hadith, the conclusive definitive Zakariyya Ansari (d. 926/1520; Rahimullah), was Ash'ari.

Imam Abu Bakr Baqillani (d. 403/1013; Rahimullah),
Imam 'Asqalani;
Imam Nasafi (d. 710/1310; Rahimullah);
Imam Shirbini (d. 977/1570; Rahimullah);
Abu Hayyan Tawhidi, author of the Qur'anic commentary "al-Bahr al-muhit";
Imam ibn Juzayy (d. 741/1340; Rahimullah); author of "al-Tashil fi 'ulum al-Tanzil";
and others - all of these were Imams of the Ash'aris. If we wanted to name all of the top scholars of Hadith, Qur'anic exegesis, and Sacred Law who were Imams of the Ash'aris, we would be hard put to do so and would require volumes merely to list these illustrious figures whose wisdom has filled the earth from east to west. And it is incumbent upon us to give credit where credit is due, recognising the merit of those of knowledge and virtue who have served the Sacred Law of the Greatest Messengers (Allah bless him and grant him peace). What good is to be hoped for us if we impugn our foremost scholars and righteous forbearers with charges of aberrancy and misguidance? Or how should Allah give us the benefit of their scholarship if we believe it is deviance and departure from the way of Islam? I ask you, is there a single Islamic scholar of the present day, among all the PhD.'s and geniuses, who has done what Ibn Hajar 'Asqalani or Imam Nawawi have, of the service rendered by these two noble Imams (May Allah enfold them in His mercy and bliss) to the pure Prophetic Sunnah? How should we charge them and all Ash'aris with abberancy when it is we who are in need of their scholarship? Or how can we take knowledge from them if they were in error? For as Imam Zuhri (d. 124/742; rahimullah) says, "This knowledge is religion, so look well to whom you are taking your religion from."

Is it not sufficient for someone opposed to the Ash'aris to say, "Allah have mercy on them, they used reasoning (ijtihad) in figuratively interpreting the divine attributes, which it would have been fitter for them not to do"; instead of accusing them of deviance and misguidance, or displaying anger towards whoever considers them to be of the Sunni Community?

If Imams Nawawi, 'Asqalani, Qurtubi, Baqillani, al-Fakhr al-Din al-Razi, Haytami, Zakariyyah Ansari, and many others were not among the most brilliant scholars and illustrious geniuses, or of the Sunni Community, then who are the Sunnis?

I sincerely entreat all who call others to this religion or who work in the field of propagating Islam to fear Allah respecting the honour of the Community of Muhammad (Allah bless him and grant him peace) is possessed of goodness until the Final Hour, we are bereft of any if we fail to acknowledge the worth and excellence of our learned.

------

Source: http://www.masud.co.uk/ISLAM/misc/ashari.htm