In the name of Allah, Most Gracious, Most Merciful
Assalaamu `alaykum waRahmatullahi Wabarakatoh
WHAT IS TAWEEL? DIFFERENCE IN salafi AND ashari-Maturidi APPROACH.
Allah Pak says in Surah Ale Imran Ayah 7
He is the One who has revealed to you the Book. A
number of its verses are Muhkamat (of established
meaning) - and those are the principal verses of the
Book - and others, Mutashibihat (whose definite meanings are unknown).
Now those who have crookedness in their hearts go after such part of it as is mutashabih seeking (to create) discord and searching for its interpretation
while no one knows its interpretation except Allah.
And those well-grounded in knowledge say: 'We
believe therein; all is from our Lord!' And only the men of understanding do observe the advice.(3:7)
This is the Prime command of Allah that was the guiding principle for Sahabah and Tabaee Great Scholars from Salfussalehin.
Ideally this issue is not an issue at all .It is tragedy of ummat that we are discussing/compelled to discuss these issue like Taweel that too in public.As internet is free and groups are using this for malighning other.
The original answer will be from an scholar before that we will describe these term.
If you go a Salafi/Ahle Hadith Alim and ask
Q.What is difference between you and an Ashari-Maturidi (sunni) Aqeeda.
Answer :His answer will be that they do Taweel and we do not do Taweel.
SO WHAT IS TAWEEL??????????
The word 'ta'weel' is from a-w-l, which means 'to return, to revert,' which implies going back to the original meaning of a word to see what its meanings and connotations are.
The disputed issue of Taweel in Aqeedah is Taweel in some of the attribute of Allah.
Allah has said in quran and in some of the Ahadith sentences like Hands of Allah,Eyes,
What is the meaning of Hand/Eyes of Allah.?
As Allah said in quran
"there is nothing whatever like unto Him, He is the All-hearing, the All-seeing. To Him belongs the keys of the Heavens and the Earth." (42:11-12).
So if someone say that Allah has real Eyes and Limb.
(Then he is resembling with the creation having limb and eyes.And will lead to further questions nauzubillah).
What is the way of Sahaba and Salfus Saliheen on this issue.
Sahaba did not considered this important so they didnot ask any explanation.
If it would have been the important aspect of Aqeedah/belief surely they would have asked.
If they have not asked and explanation is not in hadith that means it is not important rather not permissible to discuss it.
Imam Malik Rashmatullah Alaih
has said questioning it is a Bidah.
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. And questioning it is a Bidah.
Imam ash-Shafaee has said:
"I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed."
In other words, the proper befitting meanings are not according to the sensuous and physical meanings that delusions would lead to--such as places, shapes, limbs, movements, sitting, or any other meanings which are not permissible to be attributed to Allah.
Salfussalehin way is
1.Not to discuss this issue at all.Not to add any word like Real Eyes in explaination.
2. Not to translate these words
3. Just believe in it as it is and say.
"I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed."(Imam Shafaee)
4.Devout your time and energy on having strong faith on Allah, Amaal Saleha ,seeking benefecial knowledge for your self and for and take care of whole mankind to lead then in jannat/paradise. That was the mission of our prophet.Same mission is for us also.
Below is the answer about Taweel and
Present day Asharee-Maturidi ulema view in this matter.You will find that it is similar to salafi view.
THEN A BIG QUESTION IS
........WHY Salafi and Ashari-Maturidis are fighting??????????.............
Probably answer is an open secret every one knows but it is better not to give.
But Result is the loss of Umaate Muslimah, Loss of mission of Ummate Muslimah, Loss of Humanity.
SCHOLARY REPLY ABOUT TAWEEL AND SALAFI ASHAREE MATURIDI SCHOOL
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]
(By Mufti Ebraheem Desai (of askimam.com RENOWED Alim having knowledge piety and understanding of deen. He is from Darul uloom Deoband India which follow Ashari-Maturidi school of Aqeedah which is followed by 96% of muslims worldwide. Taken with thanks from central mosque.com)
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).
And Allah Ta'ala Knows Best
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