AQEEDAH DIFFERENCES :SALAFI AND SUNNI

Aqeedah difference salfi and sunni

AQEEDA DIFFERENCE :SALFI and SUNNI 

As we came to know that among the present day sunni (other than shias) muslims there are only two blocks in Aqeeda Matter.

1.Ashari-Maturidi School of Aqeedah 
(followed by deobandi,barelvis,kerala sunnis and most of the muslim worldwide other than shias)  

2. Salafi school of Aqeedah.(Followed by 4% of muslim worldwide).  (This estimation is refrences to the document THE 500 MOST INFLUENTIAL MUSLIMS 2010 edition by The Royal Islamic Strategic Studies Centre Page no.16&18)
(CLARIFICATION :Although we consider all muslims groups other than Shia as Sunni but for the of understanding we have used the term Sunni for Ashari-Maturidi(DEOBANDI BARELVI KERALA SUNNI AND HANAFI SHAFAI HANBALI MALAIKI) and Salafi for(AHLE HADITH,SALAFI MUJAHIDS OF KERALA AND SIMILAR OTHERS) other.We did not like it but found no option to clear the UNDERSTANDING BECAUSE the two main group has further subdivided. If any one having better suggestion please inform us in comments.)

First I would like to outline the major differences between Ashari-Maturidi and Salafi School. Then will deal one by one by presenting their position and historical facts. 

Problem areas between salfi and sunni scholars leading to allegation of Aqeeda difference

1.FIRST DIFFERENCE :

Difference in strategies for dealing with deviated thought of past like Muatazila and Jehmia, and Qadria weather to adopt two way approach or one way approach.The Imam of Ahle sunnat Abul Hasan Ashari (R.A.) has adopted two way approach.
Muatazeli :This school was developed between the 8th and 10th centuries(200-300Hijri).  Mu’tazili thought relies heavily on logic,and Greek philosophy. Between 200-300 hijri this Fitna became very serious because of patronage from King Mamoon and Muatasim. By the grace of Allah it has no longer any following,among present day muslim.There is no need to know further about as muatazelli,it was a fitna and knowledge about is not a kind of knowledge that Rasulullah sallallahu Alaihi Wasallam has asked to attain and it is of no use in Akhirah.Similarly Jehmia and Qadria were also deviated.Thanks to Allah as they are not surviving anymore.

 2.SECOND DIFFERENCE:

    WASEELA and its permissible type.

Both Salafi and Sunnis are agreed that waseela is permissible as it has been mentioned in quran e pak and sahih bukhari.

They are agreed on following type of Waseela

1.waseela from name and attribute of Allah,

2.waseela from good deeds of own, and

3.waseela from dua of a live person.


The controversial point is about Waseela from from prophet /Aulia a after their death.

 Salafi scholars do not allow Waseela from prophet /Aulia after their death. Whereas sunni scholars permit it.

 Suni scholars view is based on Ahadith related with these topic.

Sayyiduna Uthmaan ibn Hunayf [radhiallaahu anhu] narrates that once a blind person came to Rasulullah [sallallaahu alayhi wasallam] and said:

  'O Rasulullah [sallallaahu alayhi wasallam]! Ask Allah to cure me.' Rasulullah [sallallaahu alayhi wasallam] replied, 'If you wish I will make Du'aa or else you may be patient and this is better for you.' The man said, 'Make Du'aa instead', Rasulullah [sallallaahu alayhi wasallam] then commanded him to make Wudhu properly and that he recites the following Du'aa, 'Oh Allah, verily, I ask of you and I turn to you through your prophet, the prophet of mercy, O Muhammad [sallallaahu alayhi wasallam], verily, I have turned to my Lord through you so that my need be fulfilled. Oh Allah, accept his intercession on my behalf.'  

(Musnad Ahmad vol.4 pg.138; Sunan Tirmidhi; Sunan ibn Majah; Mustadrak Haakim and others).

Imaams Tirmidhi, ibn Khuzaymah and Haakim have classified this Hadith as authentic.

The words, 'I turn to you through your prophet' clearly proves Tawassul through the position of a person. Rasulullah [sallallaahu alayhi wasallam] also told him that he should make the same supplication whenever he needed to. (al-Raddul Muhkamul Mateen pg.145)

maam Ahmad bin Hambal(RA) has also encouraged making Tawassul through Rasulullah [sallallahu alayhi wasallam] in ones duas. (Fataawa ibn Taimiyyah vol.1 pg.140, Also see Mafaaheem pg.137)

8 Haafiz Shamsud-Deen Al-Sakhawi (RA), the grand student of Haafiz ibn Hajr Al-Asqalaani(RA) made Tawassul on many occasions through Rasulullah [Sallallahu Alayhi Wasallam] in his books, see for example Al-Tuhfatul-Lateefah vol.1 pg.3, 17; al-Ibtihaaj bi azkaaril musaafiril haaj

9 Allamah Muhammad ibn-ul-Jazri(RA) the famous Muhaddith and Master of Qira'aat has mentioned that from amongst the Aadaab etiquettes of dua is that one makes Tawassul with the Ambiyaa and the pious ones.(Al-Hisnul Haseen)

10 Imaam Al-Shawkaani Al-Salafi(RA) has also permitted Tawassul. (Tuhfatu-Zaakireen pg.50)

Imam Ahmad and Tawassul:

:( المرداوي في الإنصاف ( 2:456 "... يجوز التوسل بالرجل الصالح على الصحيح من المذهب، وقيل: يُستحب. قال الإمام أحمد للمروذي : يتوسل بالنبي صلى اله عليه وسلم في دعائه وجزم به في المستوعب وغيره.."

Al-Mardawi said: "The correct position of the [Hanbali] madhhab is that it is permissible in one's du'a to use as one's means a pious person (saalih), and it is said that it is desirable (mustahabb). Imam Ahmad said to Abu Bakr al-Marwazi: 'Let him use the Prophet as a means in his supplication to Allah.'" (Al-Insaf 2:456) This is also cited by Ibn Taymiyyah in Majmu' Al-Fatawa (1:140).

Imam Shawkani and Tawassul:

قال الشوكاني في تحفة الذاكرين: "وفي الحديث دليل على جواز التوسل برسول الله صلى اله عليه وسلم إلى الله عز وجل مع اعتقاد أن الفاعل هو الله سبحانه وتعالى، وأنه المعطي والمانع ما شاء .(10/ كان وما لم يشأ لم يكن" (تحفة الأحوذي 34

Al-Shawkani said, in Tuhfatul Dhakireen:

"And in this hadith is proof for the permissibility of tawassul through the Prophet [s] to Allah, with the conviction that the [actual] doer is Allah, and that He is the Giver and the Withholder. What He wills is, and what He does not will, will never be."

Imam Nawawi on Tawassul:

النووي في المجموع شرح المهذب (كتاب الحج): ثم يرجع إلى موقفه الأول قبالة وجه رسول الله صلى اله عليه وسلم ويتوسل به في حق نفسه، ويستشفع به إلى ربه سبحانه وتعالى

[The pilgrim] should then face the shrine of the Messenger of Allah (s) , make him an intermediary [to Allah], and intercede through him to Allah... (Majmu' Sharh Al-Madhhab – Kitab Al-Hajj)

Imam Ibn Khuzaymah and Tawassul:

:( 7/ ابن حجر في تهذيب التهذيب ( 339 قال (الحاكم النيسابوري) وسمعت أبا بكر محمد بن المؤمل بن الحسن بن عيسى يقول خرجنا مع امام أهل الحديث أبي بكر بن خزيمة وعديله أبي علي الثقفي مع جماعة من مشائخنا وهم إذ ذاك متوافرون إلى زيارة قبر علي بن موسى الرضى بطوس قال فرأيت من تعظيمه يعنى ابن خزيمة لتلك البقعة وتواضعه لها وتضرعه عندها ما تحيرنا.

Ibn Hajar (Tahdhib 7:339) narrates the account of the Imam of Ahlul-Hadith Ibn Khuzaymah, under the entry of the same Ali bin Musa Al-Ridha. He relates that Ibn Khuzaymah also performed tawassul at the grave of Al-Ridha.

These scholars like Imam Nawwi,Imam Ahmad, Ibne Hanbal,Imam Shafaee,Ibne Khuzaimah (Rahmatullah Alaih) has authenticated this Hadeeth and then have made an opinion that Tawassul by pious dead is permitted.

These are not SALFI-SUNNI type polemic debator.Rather they are  authority on Hadeeth.So ahle sunnat wal jamaat view is based on these Ahadith.

Salafi Brother are not agree with this hadeeth and the opinion of the scholars of Hadith.

We will discuss it in detail about the proof from quran and sunnah for the position taken by Salafi and sunni scholars (Insha Allah)

3.THIRD DIFFERENCE:

The level of life in Qabar of Anbia/Shuhada.

In surah Baqra (2:169) Allah Taala says

“And never take those killed in the way of Allah as dead. Rather, they are alive, with their Lord, well-provided, happy with what Allah has given them of His grace; and they feel pleased with the good news, about those who, after them, could not join them, that there shall be no fear for them nor shall they grieve. [I70]

But there is difference of opinion between Scholars about the level and detail explanation of life in Graves of Anbia and Shuhada/siddeeqeen and saliheen.

 4. FOURTH     DIFFERENCE 

ISSUE OF KARAMAT E AULIA

Ahle sunnat wal jamaat has believe that Aulia Allah by will and power of Allah can perform something that is normally considered impossible.

I am quoting from Ahlus Sunnah believe in Karamat of Auliya: By Shaykhul Islam Ibn Taimiyah (RA) [Sharh Al-Aqeedat-il-Wasitiyah]

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وَمِنْ أُصًولِ أَهْلِ السُّنَّةِ: التَّصْدِيقُ بِكَرَامَاتَ الأَوْلِيَاءِ وَمَا يُجْرِي اللهُ عَلَى أَيْدِيهِم مِّنْ خَوَارِقِ الْعَادَاتِ فِي أَنْوَاعِ الْعُلُومِ وَالْمُكَاشَفَاتِ وَأَنْوَاعِ الْقُدْرَةِ وَالتَّأْثِيرَات ، وَالمَاثُور  عَنْ سَالِفِ الأُمَمِ فِي سُورَةِ الْكَهْفِ وَغَيْرِهَا، وَعَنْ صَدْرِ هَذِهِ الأُمَّةِ مِنَ الصَّحَابَةِ وَالتَّابِعِينَ وَسَائِرِ فِرق الأُمَّةِ، وَهِيَ مَوْجُودَةٌ فِيهَا إِلَى يَوْمِ الْقِيَامَةِ ۔

The testimony of the Karamat (charismata) occurred by the Auliya (those righteous people who are close to Allah) also forms part of the principles of Ahlus-Sunnah, as also the testimony of all those extraordinary occurrences and habits which Allah manifests through them in terms of various knowledges, spiritual experiences, powers, and influences and those that are mentioned in the Qur'anic Surah Al Kahf etc. regarding former communities and about the initial period of the Sahaba and Taba'een of this Ummah till today and will continue to remain till the day of judgement.

A. Salfi Brothers also accept KARAMAT E AULIA as correct but there practical approach is that karamat are very rare and their stand is  to “DENY ANY OCCURRENCE OF KARAMAT UNLESS IT IS PROVED OTHERWISE. Should have direct witness to believe and record it.

 Ahle sunnat Wal Jamaat believe that KARAMAT are not very rare occurrence and there approach is to “ACCEPT AND QUOTE OCCURRENCE OF KARAMAT UNLESS PROVED WRONG”

C. This difference of approach leads to different view on a particular story of KARAMAT E AULA

It is tragedy of ummat that we are fighting on the detail of those issues that was not liked by Sahaba and salfussaliheen and was stopped by the knowledgeable Great Imams of the ummah.

One person came to Imam Malik (R.A) and asked

What is the EXPLANATION of Istawa Alal Arsh ????????????

He replied ; Istawa is definite and kaifiat (detail) is not known. After that he asked the questioner to be chased away from his majlis/meeting and said he is spreading     Fitnah. 


 All these will be discussed one by one InshaAllah. We will present the proofs  for the stand of Salafi and Sunnis both on these issue. We will discuss in the light of evidences being presented by both blocks but will not make any judgment.(Allah knows the best,May Allah help us)