Aqeedah difference salafi and sunni What are Four Point of difference


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 of india pakistan bangladesh,kerala sunnis and most of the muslim worldwide other than shias. There are many subgroups but most of the differences are )  
2. Salafi school of Aqeedah.(Followed by 4% of muslim worldwide include salafi/Ahle hadith /ghair muqallid/jamiat ahle hadith/gurba ahle hadit/Madkhali /4 groups of Mujahids of kerala). 
(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)

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


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.

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.  


    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.

yyiduna 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)


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.


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]

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.

 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)