Aqeedah very well explained in Quran
In Islam Aqeeda or belief is most important thing and that’s why for a muslim Aqeedah is most vital and indespensible and it has been called as article of faith.
Aqeedah has been very extensively defined in Quranic Ayats and Ahadith that’s why among muslim it is least disputed issue actually. But unfortunately some people has made it most complicated and dispute issue.
Aqeedah is among those issues where no difference has been among Imam/Muhaddethin/Islamic scholars.
All the four great Imams of Fiqh, Imam Abu Haneefa, Imam Shafai, Imam Ahmad ibne Hanbal,Imam Malik and all the great Muhaddithin Imam Bukhari,Imam Muslim,Imam Tirmizhi ,Imam Nasai,etc and all the quranic mufassir,All Fuqha have no difference in Aqeedah.
In Islamic jurisprudence there was difference but their Aqeedah were same.
One brother has done his Phd on Aqeeda of four Imam and has found to be the same.
All the deviated group of the Aqeedah of past like JEHMIA, MUATAZELLAH,QADRIA,HALWIA who were really having different Aqeeda has already vanished and among present day muslims they have no following. Allah has already cleaned them.
Among Present day Muslims there are only two blocks in Aqeedah
1.Ashar-Maturidi School (Followed by Hanafi, Shafai, Maliki,Hanbali fiqh and subgroups like Deobandi, Barelvi, Kerala sunni AP and EK etc)
2.Salafi Schools (Followed by Slafi,Ahle Hadith of North India and Mujahids of Kerala)
There difference is not much and on four five points. Both group has certain points in their favour.
We are taking the discussing of Waseela from pious dead to explain the type of arguemrnt the two blocks are having.
The contentious issue
Waseela from Anbia/Aulia Allah after their death is described as major issue of difference b/w these two. Sunni Block (Ashari Maturidi) say it is permissible and recommended. Salafi Block say it is shirk.
There is a Hadith
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)
Imaam Tabrani has mentioned that this Hadith is authentic. (al-Mu'jamus sagheer vol.1 pg.184).
Allamah Mahmood Zaahid Al- Kawthari has also classified the chains of Baihaqi to be Saheeh (authentic). (Maqaalatul-Kawthari pg.391).
For a detailed analysis refer to al-Raddul Muhkamul Mateen of Shaykh Abdullah Siddique al-Ghumarie pgs.141-157; Raf'ul Manaarah of Shaykh Mahmood Sa'eed Mamdooh pgs.125-131
Second Hadith
When a person leaves the Musjid, the following du'aa is recorded, 'Allaahumma inniy as-aluka bi haqqis-saa-ileena alayka, wa bi haqqi mamshaaya haaza...'. (Translation: Oh Allah, I ask you through the right of those who ask you and through the right of the act of my walking...)
In this narration, Tawassul through people is established, '...through the right of those who ask' and Tawassul through one's deeds is supported by the second part.
This Hadith is recorded in Sunan ibn Maajah, Musnad Ahmad (vol.3 pg.21), Musannaf ibn Abi Shaybah and others.
The following Muhadditheen have regarded it as authentic:
Imaam ibn Khuzaymah (Kitaab Tawheed pg.17),
Hafiz Abdul-Ghani al-Maqdisi (al-Naseehah),
Hafiz Abul-Hasan al-Maqdisi - teacher of Allaamah Munzhiri (refer al-Targheeb vol.3 pg.273), Allamah al-Iraqi - Ustaadh of Hafiz ibn Hajar (Takhrijul Ihyaa),
Hafiz ibn Hajar al-Asqalaani (Nataa-ijul Afkaar vol.1 pg.272),
Hafiz Dimyati (Al-Matjarur-raabih).
These are six great Muhadditheen that have accepted this Hadith to be authentic, hence, there remains no doubt at all concerning its acceptability.
There are other proofs and Opinion of great scholars also who have given permissibility of Tawassul from Anbia and Aulia Allah. And this is the position taken by Hanafi, Shafai, Maliki,Hanbali fiqh and subgroups like Deobandi, Barelvi, Kerala sunni AP and EK etc)
According to Salafi Scholars they donot consider these Ahadith as authentic.
So there is diffetencee of opinion that sometimes goes upto the labeling of shirk and Bidah on each other.
WE ARE NOT competent enough TO DECIDE WHICH POSITION IS RIGHT OR WRONG, Allah knows the best.
WE WANT TO SAY .............................
1.If this Hadith is considered authentic authentic then Ashari-Maturidi (Sunni) position on tawassul and waseela will be strong.
2.If this Hadith is consider as weak then Slafi position will be strong.
WHAT DOES IT MEAN???????????????
1.Meaning thereby all are agreed that prophet word is final in their dispute.The dispute is in the authencity issue of a particular saying of and that is not without reason .
2.All are searching and are after the words of our prophet.If it is proved that it is our prophets both are ready to accept it without any precondition.
3.That everyone should be careful on disputed issues and should not pass a verdict of Bidati/Shirk on other if someone is having evidences from the Words of Prophet and according to the understanding of Great muhaddithen e Karam.If someone is doing that he is exceeding the limit.
May Allah save all muslim from exceeding the limit (Ameen).
Our group/subgroup/personal affliation mentality has made Aqeedah as strange topic.
As we saw that only two blocks of Aqeeda and that two only few differences but if we see on ground……………………………………………………………………………………………………… each group and subgroup /personality is presenting falsely as aqeedah as a personal issue of that person/group/subgroup that is very easily moldable and finely tuned by own understanding.
This wrong presentation has been so prominent and vocal among general muslim that they understand Aqeedah on these line. They remain searching on it, remain confused at end up………………
This is evident by the search keyword that search engine Google has recorded and given us from their stats data.
With these search key words we can have an idea about muslim mentality and its direction. May Allah help us.
Barelvi aqeeda
Deviated aqeeda groups
Schools of Aqeedah
Aqeeda of deobandi against barelvi
Various deviated groups in Islamic aqeedah Aqeedah difference
Tahirul qadi ka Aqeeda
Aqeedah in urdu
Aqeedah meaning
Ahle hadith philosophy
Jamaat Islami ka Aqeeda
Deobandi aqeeda
Ashari and Maturidi Aqeedah
Tablighi Aqeedah
Aqeedah of zakir Naik
Wahabi Aqeedah
Salafi aqeedah
Aqeeda and Manhaj
Tablighi jamaat ka Aqeeda
Abul Hasan Ali nadwi ka Aqeeda
Najdi Aqeeda……………………..
AQEDDA HAS MANY VARIETY??????????????
The above lists………………….Is it not like menu of dishes in a hotel or restaurant like chicken tikka,chicken masala, do pyaza, afghani, kali mirch??????????????????????????????????????????????????????????????/and similar uncountable dishes.
Apart from that they have special dishes on hotel name like TAJ SPECIAL,Le Meridian special ………………………almost similarly people are searching for special Aqeeda like……………………….. Abul Hasan Ali Nadvi ka aqeedah, ………………….…………….like aqeeda is a dish everyone will prepare according to his/her choice.
This is producing following result for general muslims.
1.Either become disgusted from islam itself as they think it is a jungle of controversy (Nauzubillah).
2.Become Hardcore for a particular group and claim other group as bidati/mushruk.
3.Least likely he will understand the actual situation.
Our big ulemas/scholars are knowing very well about the reality but there are wall/obstruction on their way to come out to general public.
Group mentality is dominant on everything. When you discuss in private all will agreed that differences are not in principle and are minor.
But no one is ready to tell this reality to public………………………………………………to clear their confusion…………………..
Infront of general muslim/Forums/audio video talk/books they are presenting it as a picture of
Tauheed and Shirk,
Iman and Kufr,
Biddat and sunnat
and they present that their view is of Tauheed,Emaan and sunnat and
all those who have even slight degree of different view based on understanding of quran or authenticity of a particular hadeeth they will brand them ………………………………………………………as deviated,mushrik/shirk,bidati……………………………………………or in some cases even kafir.
Even if the Muhaddith like Imam Nawwi and Imam Ahmad Ibne Hanbal will endorse authenticity of a particular hadith and the ruling/practice based on it…………………………………………………………………..
but if they are not coinciding with the adopted interpretation of a particular group, they will not hesitate to outrightly reject it and to brand that interpretation as shirk/Bidat.
It is common for almost all groups although situation will differ. One group will do at one junction and other at another junctions.
Alas!!!!!!!!!!!!!!!!!
What to do?????????????.
This is the situation of Ummate Wasta,………..the selected nation………….who has been assigned to lead mankind……………..to show them the right path……….to guide the mankind……………
Muslims themselves has lost the path…………………………………………………………..
JAZAKALLAH and request to do effort and dua in this regard.
