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36 .............................................................................................................................................. ‫الفرقة الناجية‬

37 .............................................................................................................................. ADDITIONAL NOTES
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43 ............................................................................ “WE ARE THE PEOPLE OF AQEEDAH”

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 ِّ ‫إِنَّا نَ ْحنُ نَ َّز ْلنَا‬
َ‫ٱلذ ْك َر َوإِنَّا لَ ۥهُ لَ َٰ َحفِظُون‬
Indeed, it is We who sent down the Qur'an and indeed, We will be its guardian

Amongst the Great signs of Allah‫ ﷻ‬, is the Qur’an Majeed, which Allah‫ ﷻ‬Himself has taken the responsibility of
safeguarding. There are the scribes who have preserved it in book form, the huffaadh who have memorized it,
the Qurraa who have preserved its modes of recitation and the Mufassireen who have upheld its meanings and
explanations.

In the same way has every other faculty of Islam been preserved throughout history in its entirety from the
blessed era of Nabi‫ ﷺ‬up until it reached us 1400 years later through the medium of Sahaba,Tabieen, Tabi
Tabieen and those who followed after them. Not a single portion of this Deen has been forgotten despite the
effort made by the enemies of Islam.

‫ ﻳنفون ﻋنه ﺗحرﻳﻒ الﻐالﻴن وﺗﺄوﻳﻞ الﺠاﻫﻠﻴن‬،‫ " «ﻳحﻤﻞ ﻫذا الﻌﻠﻢ ﻣن كﻞ ﺧﻠﻒ ﻋﺪوله‬:‫وﻋن ﺃﺑﻲ ﻫرﻳرﺓ وﻋﺒﺪ الﻠه ﺑن ﻋﻤر ﺭﻓﻌه ﻗاﻝ‬
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‫وانﺘحاﻝ الﻤﺒﻄﻠﻴن‬

“This knowledge will be carried in each generation by trustworthy ones who will negate from it the distortions
of the extremists, the false interpretations of the ignorant and the deviance of the deniers.”

Included in the Hadith stated above are the Fuqaha of the four Mathaaib and the Mutakallimeen-who preserved
the most important aspect of Islam, i.e, the Aqeedah of the Muslims, which, if tainted, casts one amongst the 72
sects destined for Jahannam. Many of us are familiar with the Great Imaams of Fiqh. Sadly, when it comes to
Aqeedah, the majority of us, up until being given this assignment, had never even heard of the names of these
Great Imaams, let alone knew that there exists Mathaaib in Aqeedah.

Many of us are unaware of the threat that the Ghair Muqallideen pose when it comes to the topic of Aqeedah,
and, as a result, people who have been misinformed are abandoning their Mathab and in turn subscribing to the
beliefs of the Ghair Muqallideen due to these misunderstandings. In order for us not to be subjected to their
indoctrination, it is incumbent on us, especially as students, that we acknowledge the excellence of all of these
Imaams owing to their sacrifices in aiding this Deen which we have acquired through them.

I have included a few sections in this assignment out of interest such as:a brief description of some of the
deviated sects, the nature and beliefs of the Mutazila, and the origin of Ilmul kalam, which, ‫ ان شاء هللا‬may give
those seeking to know more a better understanding of this topic.Kalam These topics will be discussed in this
order before mentioning the Mutakallimeen; thereafter are the sections discussing the Mathaaib pertaining to
the Ambiguous verse.

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‫رﻭاﻩ الﺒﺰار‬

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 ‫قال النبي ﷺ من‬
‫فارق الجماعة قيد‬
‫شبر فقد خلع ربقة‬
‫االسالم من عنقه‬
‫رواه الترمذي‬

Whoever deviates from the largest group

as much as a handspan has certainly cast
off the yoke of Islam from his neck.

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The Ashari and Maturidi Mathaaib were the greatest rivals of the Mutazila movement however, apart
from the Mutazila were other deviant sects; below is a brief look at their origin and founders:

2
‫عن أبي هريرة رضي هللا عنه رأس الكفر قبل المشرق‬
'The centre of kufr is towards the East'

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!‫عن بن عمررضي هللا عنه رأيت رسول هللا ﷺ يشير نحو المشرق ان الفتن ههنا‬
I saw Nabi ‫ ﷺ‬pointing towards the East and saying 'Trials shall come from there! Trials shall come
from there!'

Scholars have provided a few possibilities in order to pinpoint the areas intended in these Ahaadith. Some areas
that have attracted the attention of the majority are Iraq and Kufa/Iran, which includes Basrah, Baghdad,
Khurasaan etc.

It was from these very areas (Iraq and its neighbouring areas) that many of the deviated sects originated. In each
era, the beliefs of such sects were combated by luminaries of Islam brought forth by Allah‫ﷻ‬,the likes of which
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included Imaam Ashari‫ رحمه هللا‬and Imaam Maturidi.‫رحمه هللا‬

Some sects such include:

-The Khawaarij, whose roots were in Iraq

-The Shia, whose first claims were made by a Jew who portrayed himself as a revert, Abdullah ibn Saba. Although
from Yemen, the area he chose for laying the foundation of his false creed was Iraq and Egypt.

-The Qaramita, whose home was Persia. This group was perhaps the worst sect of the Shia, known for their
massacre of the Hujjaaj, and the abduction of the Hajar-e-aswad in the year 317 AH.

-The rise of the Jabariyya and Jahamiyya, which occurred in Iraq/Iran. The leader of this sect was Jahm ibn
Safwaan who studied under Ja'd Ibn Dirham in Basrah. Amongst their beliefs was that Allah ‫ﷻ‬has a body and
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Jannah and Jahannam eventually cease to exist.

-The Qadariyyah, whose birthplace was Iraq. The first claims regarding the denial of Taqdeer came from Ma'bad
Juhani in Basrah.
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- The Murjiiyya sect founded by Ghassan Al Kufi was from Iraq. They believed that Imaan is only asserted
through the recognition of ‫هللا‬. Therefore A'mal such as Salaah, fasting are not necessary

2
‫رﻭاﻩ مسلم‬
3
‫صحيح ابن حبان‬
4
Belief of Ahlus Sunnah-Mufti M Taahir Mas’ud (pg 189-193). Karbala: A bloody conspiracy and the secrets
behind it – Moulana Abu Muhammed (pg14-20)
He was slaughtered by the Governor, Khaalid ibn Abdullah Al Qasri in the city of Waasit (Iraq) on the day of EId ul
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Adha
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J'ad coincidentally happened to be the first person to voice the filthy opinion that the Quraan Majeed is created
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Since Imaam Abu Hanifa ‫رحمه هللا‬was from Kufa, Ghassan and others would use his name saying: "How can you
say our Aqeedah is incorrect when even Imaam Abu Hanifa is amongst us?"

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In order to understand the formation of the Mathaaib of the Mutakallimeen, it is necessary
that one has an idea of the beliefs as well as the nature of the Mutazila sect

ِ َ‫ت ِّْلُ ۟ولِى ْٱْلَ ْل َٰﺒ‬

‫ب‬ ِ َ‫ٱﺧﺘِ َٰﻠ‬
ٍ َ‫ﻒ ٱلَّ ْﻴ ِﻞ َوٱلنَّ َها ِﺭ َﻝ َءا َٰﻳ‬ ِ ‫ت َو ْٱْلَ ْﺭ‬
ْ ‫ض َو‬ ِ ‫س َٰ َﻤ َٰ َو‬ ِ ‫إِنَّ ﻓِى َﺧ ْﻠ‬
َّ ‫ق ٱل‬
"Indeed, in the creation of the heavens and the earth and the alternation of the night and
the day are signs for those of understanding" 3-190 Al-Imran

In reference to the above Ayat, Allah ‫ ﷻ‬has blessed man with intellect which he may utilize in pondering over
His great signs, and to repel any doubts which may arise in mind. At the same time, Allah ‫ ﷻ‬has also placed
limitations on man’s knowledge.

Whilst exercising one’s intellect in reflecting over Allah’s‫ ﷻ‬signs is a means of one believing in His existence,
there are many whose ‘intelligence ‘ relies solely on logical reasoning, whereas this Deen of ours is not one
based on man’s logic.

ُ ‫ح ِﻣنْ ﺃَﻋ ََْلهُ َوﻗَ ْﺪ َﺭﺃَﻳْتُ َﺭ‬ ْ ‫سفَ ُﻞ ا ْل ُخﻒِّ ﺃَ ْولَى ﺑِا ْل َﻤ‬
ْ َ‫ي لَ َكانَ ﺃ‬ ْ
‫سو َﻝ‬ ِ ‫س‬ ِ ‫َّللاُ َﻋ ْنهُ ﻗَا َﻝ لَ ْو َكانَ الﺪِّﻳنُ ﺑِال َّرﺃ‬
َّ ‫ض َﻲ‬
ِ ‫ﻋَنْ َﻋ ْﺒ ِﺪ َﺧ ْﻴ ٍر ﻋَنْ َﻋﻠِ ٍّﻲ َﺭ‬
َّ َ
‫س ُح َﻋﻠى اا ِﻫ ِر ُﺧف ْﻴ ِها اﺑو واوو‬ َ َّ
َ ‫سﻠ َﻢ ﻳَ ْﻤ‬ َ َّ َّ
َ ‫لﻠى َّللاُ َﻋﻠ ْﻴ ِه َو‬ َّ
َ ِ‫َّللا‬

Hadrat Ali ‫ رضي هللا عنه‬said regarding masah on the khuff, “If the religion were based upon one’s
opinion/logic, one might expect the bottom of the leather sock to be wiped instead of the top”

Akin to the 'modernist muslims' who also reject anything of Islam which does not conform to their 'logic', giving
preference to science over Quran and Hadeeth, were the Mutazilite who adopted this attitude.

This group originated during the Umayyad period and dominated Islamic thought in the Abbasid era during the
rule of Khalifa Mamoon. Iraq, in the time of the Khulafaa-e-rRashideen and Umayyads, was home to a number of
ethnic and religious groups.

Most sources state that the founder of this sect was Waasil ibn A'taa Al Ghazzaal. He would attend the
gatherings of Hasan Al Basri‫ رحمه هللا‬at the time when the question of whether committing major sins makes its
perpetrator a kaafir. Waasil said in opposition to Hasan Al Basri‫ رحمه هللا‬, who refused to get involved in the
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debate: "I say that the one commits a major sin is neither a believer or a disbeliever; he is between the two. " He
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then withdrew )‫ (اعتزل‬from the gathering of Hasan Al Basri ‫ رحمه هللا‬and developed his own Aqeedah, To which
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Hasan Al Basri‫ رحمه هللا‬remarked, “‫ "قد اعتزل عنا‬ie “He has separated from us.”

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The belief of Ahlus Sunnah is that one who commits a major sin remains a Muslim, proof of this can be found in
various ayaat such as the ayaat of Shafa’a, as Shafa’a is not permissible for kuffaar.
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The four Imaams- Muhammed Abu Zahra(pg202-203)
10
"He has separated from us" is said to be the origin of the sects name ie, those who have separated from Haqq.

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1-Tawheed, which entails denial of the Sifaat of Allah‫ ﷻ‬being pre-existing as well as rejection of seeing Allah‫ﷻ‬
in the Hereafter. Despite these being mentioned in Quran and Hadith

‫غفوﺭا ﺭحﻴﻤا‬11 ‫واسﺘﻐفر َّللا ان َّللا كان‬

‫ﻗاﻝ النﺒﻲ ﷺ انكﻢ سﺘرون ﺭﺑكﻢ كﻤا ﺗرون ﻫذا القﻤر؛ الﺒخاﺭي‬

2-‫عدل‬-That is, according to them, Allah‫ ﷻ‬is not the Creator of evil, because if Allah‫ ﷻ‬creates evil then it would
be oppression to punish the wrongdoers, therefore it is rather man who is the creator of his actions. A denial of
the ayat- ‫وَّللا ﺧﻠقكﻢ و ﻣا ﺗﻌﻤﻠون‬

3-‫وعيد‬/‫أصلح‬- It is Wajib upon Allah‫ ﷻ‬to reward those who do good and punish the wrongdoers. A denial of the
Aayat ‫ ﻳﻐفر لﻤن ﻳشاء و ﻳﻌذب ﻣن ﻳشاء‬/ ‫ﻓ ّﻌاﻝ لﻤا ﻳرﻳﺪ‬

4-12‫منزلة بين المنزلتين‬- Those who commit major sins leave Imaan but do not enter kufr, with such people
effectively dangling somewhere between the two.

5-‫امر باالمعروف و نهي عن المنكر‬- Their objective in this is to propagate their belief structure and deviate people
from Ahlus Sunnah.

In brief, the core belief of their “religion”, is to give preference to logic over the indisputable texts of Quran and
hadith which seemingly go against logic; they would then either accept or reject it on the basis of their faulty
logic.

As Islam spread far and wide, many of the works by Greek philosopers such as Arastu (Aristotle), Suqraat
(Socrates), Aflatoon (Plato), to name a few, were translated into Arabic and studied by many Muslim scholars.
Muslims were for the first time exposed to the rational theology of the Greeks. This created an environment
where arguments for and against Islamic beliefs were examined in the light of Greek rational thought, giving
birth to a new discipline called Ilmul kalam.

It was the Mutazilites who laid the foundation of this new science and made lasting contributions to its
development. They proposed an approach to theology that relied heavily on human reason in an attempt to
discuss the nature of God and the unseen.

‫ "كان" اذا استعمل مع هللا يجيءفي معنى االستمرار اجماعا‬11

12
They claimed the Ahadith of major sinners eventually exiting Jahannam were narrations takens from Israelite
traditions.-A claim they were helped with by the Twelver Shias and Ibadiya-Differences between the Asharis &
Maturidis-Imaam.S.Pasha (pg25)

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Previously, Muslims had not devoted much time to discussing the intricasies of Allah’s‫ ﷻ‬attributes as
mentioned in Quran, however the Mutazila sought to subject those attributes to human reason. There
were no explicit texts of the Quran and Sunnah in reply to these intricate questions. These questions
were never posed during the time of the sahaba.

Having not existed during the time of the sahaba, Ilmul Kalam was therefore not a purely Islamic
Discipline.

Scholars consider Kalam necessary due to certain legal principles. A legal maxim states:13

"‫"ماال يتم الواجب اال به فهو واجب‬

"Whatever the obligatory cannot be achieved without, is itself obligatory"

For this reason, this stratagem was instituted by Ulama merely to combat the deviant sects such as the
Mutazila on their own terms in order to defend the Aqeedah of the Muslims. It was a branch of
knowledge that arose out of the need of the time.

A number of the Ulama at that time took it upon themselves to refute this kufr ideology of the
Mutazila, which affected the masses including Ulama and rulers who had converted to the doctrine of
the Mutazila. Their most prominent supporter was the Khalifa, Ma'moon, who adopted Mutazila
ideology as state doctrine, and attempted to impose it on all religious scholars during the Abbasid
empire. As a result, they tortured and imprisoned Ulama of Ahlus Sunnah, like Imaam Ahmad ibn
Hanbal, ‫رحمه هللا‬14, whose school, often referred to as 'Athari' (meaning literalists) maintained the
traditionalist approaches towards Islamic theology in the face of Mu'tazilism.

13
Aqeedah of Ahlus Sunnah- Qari Sauleh Peck (pg3)
14
Imaam Ahmad ibn Hanbal‫ رحمه هللا‬refused to subscribe to the belief of the Mutazila who held the corrupt view
that the Quraan is a "creation" of Allah, likened to the speech of man. He was tortured severely for upholding
this, whilst being flogged, he said “How can I say that what was not said by the Salf-e-Saaliheen?”. He thus
became known as" Imaam Ahlus Sunnah"

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While his exact date of birth is unknown, he lived during the Khilaafah of the Abbasid ruler, Ma'moon which was
the same era as Imaam Ahmad ibn Hanbal‫ رحمه هللا‬.

He was from the Ulama of Ahlus Sunnah. During his lifetime, he was amongst the first and the most well-known
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of the Ulama known as the "Mutakallimeen " who would demolish the arguments of the Mutazila in the
gatherings of Ma’moon. Later on, other Ulama took on this task, the most famous of them being Imaam Ash'ari
and Imaam Maturidi‫ رحمهم هللا‬.

The Salafis try to exploit the difference of opinion between Imaam ibn Kullaab and Imaam Ahmad ibn Hanbal
‫ رحمهم هللا‬in order to brand Imaam Ibn Kullaab a deviant.

Despite being contemporaraies, the two had never met. It reached Imaam Ahmad‫ رحمه هللا‬that Imaam Ibn
Kullaab ‫ رحمه هللا‬and his students were involved in Ilmul Kalam, a method which Imaam Ahmad‫ رحمه هللا‬had
strongly opposed, as he believed such matters should not even be discussed.

Those who are Ashari/Maturidi also agree that Ilmul Kalam is not encouraged, and that one should not
unnecessarily delve into it as it may lead to one going astray. Rather, Ilmul Kalam was a tool used by Ulama as a
last resort in order to refute the doubts raised by the Ahl-e-bidah.

Because Imaam Ashari and Imaam Maturidi‫ رحمهم هللا‬had come after Imaam ibn Kullaab‫ رحمه هللا‬and had learnt
from some of his arguments, the Salafis claim that these Imaams were followers of Imaam Ibn Kullaab -who
deviated from Ahlus Sunnah therefore those who followed his methodology ie; Imaam Ashari and Imaam
Maturidi would then too be a deviants.

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Ahlus Sunnah The Asharis- Shaykh Hamad al-Sinan Shaykh Fawzi al-Anjari (29-32) Aqeedah of Ahlus Sunnah
and a refutation of Madaakhilah-Ml Huzaifa ibn Adam(pg59-69)
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"Mutakallimeen"- They were those who had gone into Ilmul kalaam in order to refute Batil beliefs being
propagated by the deviate sects such as the Mutazila

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With Imaam Ibn Kullaab passing away in the year 240/241 AH, one will understand the following
points:

Imaam Abu Hasan Al Ashari‫ رحمه هللا‬was born in 260 AH, 19 years after Imaam Ibn Kullaab’s‫رحمه هللا‬
death. Thus, let alone learn from him, he had never met or lived in the same time as him, yet there
are some Salafis who believe Imaam Ashari‫ رحمه هللا‬was his student.

Imaam Abu Mansur al-Maturidi‫ رحمه هللا‬was born in 238AH which would mean that he was 3 years
old when Imaam ibn Kullaab‫ رحمه هللا‬passed away. While both Imaam Ibn Kullaab ‫ رحمه هللا‬and
Imaam Ashari‫ رحمه هللا‬lived in Basrah - Iraq, Imaam Maturidi‫ رحمه هللا‬was born and raised in
Samarqand-Uzbekistan. The Salafis are perhaps unaware that the distance between Basrah and
Samarqand is 2803,7km. Imaam Maturidi‫ رحمه هللا‬never visited Basrah in his life, nor did he meet
Imaam Ashari‫ رحمه هللا‬, so how could he have ever learnt from Imaam Ibn Kullaab‫? رحمه هللا‬

This destroys the Salafi lie that these Imaams sat together with a conspiracy to destroy Islam by
creating a new 'sect'.

Imaam ibn Kullaab ‫ رحمه هللا‬was from the Ahlus Sunnah, and devoted his life to defending Islam and
refuting the deviant sects.

Imaam Ashari and Imaam Maturidi ‫ رحمهم هللا‬did not meet him nor live in his time or study by him.
Indeed, they both developed their Mathaaib independent of him.

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 No, as Ilmul kalam did not introduce anything new into the deen.
 The salafis criticise Ilmul Kalam of detracting from the way of the Salaf of the Khairul Quroon, whereas
Ilmul kalam affirmed what the Salaf propagated.
 Allah‫ ﷻ‬Himself uses rational argument in the Quran in order to establish His Oneness from a logical
point.

‫لو كان ﻓﻴهﻤا آلهة اال َّللا لفسﺪﺗا‬

Had there been within the heavens and earth gods besides Allah, they both would
have been in chaos.
Al-Anbiya 21:22

 In creating this universe, had there been two deities, they would have had to agree on everything =
LOGICALLY IMPOSSIBLE
 If one were to say that one deity created half of the universe, and the other deity created the other half,
then neither of them is a ‫ خالق‬becauseneither is a a ‫ خالق‬of the half of the universe which they had not created.
In fact, the other half would be independent of them.
 If one looks at the jungle, one will not find two lions leading a pride. In an empire, one will not find two
kings, and if per chance there were two, each one would be trying to get rid of the other.

Question- If you say there are two deities, then can the second abrogate what the first brought into
being?
If deity#1 gives Zaid a long life, can deity#2 destroy him?

 If Yes- Then deity #1 No longer remains a deity, because #2 opposed his will
 If No- Then deity #2 is an ‫(عاجز‬incapable), as he cannot execute his will.

This ayat serves as proof for the method of Rational defence/Ilmul kalam adopted by the Mutakallimeen.

Is there a difference between Aqeedah and Ilmul Kalam?

Yes, Aqeeda deals with one’s beliefs, whereas Ilmul Kalam deals with proving the existence of a deity through
philosophy.

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14
Imaam Ashari‫ رحمه هللا‬, whose full name was Ali ibn Ismail ibn Abi Bishr Ishaq ibn Salim ibn Ismail ibn
Abdillah ibn Musa ibn Bilal Ibn Burdah Ibn Abi Musa Al-Ashari, was a descendent of one of the famous
and senior Sahaba, Abu Musa Al Ashari ‫ رضي هللا عنه‬.

He was Yemeni in origin but his family settled in Iraq. Born in the year 260 AH in Basrah, he was from
amongst the Salaf. He lived during the time of the Abbasids.

Both Shafiee and Maliki schools claim him to be from their ranks, however the most correct view is
that he was a Shafiee.

Having lost his father in early childhood, Imaam Ashari‫ رحمه هللا‬pursued his father’s will, receiving
Islamic lessons from Imaam Zakariyya ibn Yahya Saaji, a Sunni scholar.

He was then raised with Mutazili views being tutored by his step-father, Abu Ali Al Jubbaa'I, who was
one of the senior scholars of the Mutazila. He remained on this doctrine for approximately 40 years,
allowing him to closely study their beliefs and arguments.

Abu Ali al Jubbaa’I was a well-known teacher and writer, but lacked the art of debating, whereas
Imaam Ashari‫ رحمه هللا‬was known for his eloquence and skill in debating. Al Jubaai would ask him to
contend with the opponents of the Mutazila. Soon Imaam Ashari‫ رحمه هللا‬earned a name for his
mastery in disputing and was recognised as a teacher of the Mutazila doctrine.

It was likely that Imaam Ashari ‫ رحمه هللا‬would succeed his step-father and tutor, Al Jubaai, and prove a
distinguished defender of the Mutazilite doctrine.

However, Allah ‫ ﷻ‬caused him to realize the falsehood of the Mutazila doctrine, as he would begin to
doubt some of their beliefs. He would challenge his asaatidha regarding these matters of which they
were incapable of giving satisfying answers. He also defeated his step father, Al- Jubbaa'I, in a debate
regarding the Mutazili belief, 18"‫"وعيد‬

17
Ahlus Sunnah The Asharis- Shaykh Hamad al-Sinan Shaykh Fawzi al-Anjari (pg23-24)
Ml Huzaifa-Aqeedah of Ahlus Sunnah(pg108-118)
18
-"‫ "وﻋﻴﺪ‬The belief that it is binding on Allah to do what is in man’s best interest.This debate has been included
at the end of this section.

15
Once Allah ‫ ﷻ‬showed Imaam Ashari‫ رحمه هللا‬the truth (on a Friday in the Jami masjid in Basra) he publicly
renounced the Mutazila doctrine:

"I used to believe in the createdness of the Quran, that Allah‫ ﷻ‬will not be seen by the ocular vision
in the Hereafter, and that the servants create their own actions. Here and now I repent from the
doctrine of the Mutazila and I will strive to refute them and lay bare their weaknesses… . I sought
guidance from Allah ‫ ﷻ‬The Exalted, and He guided me to the doctrine that I have placed in these
books of mine."19

From this point he took on the task of defending the Aqeedah of Ahlus Sunnah and refuting the batil firqas such
as the Mutazila and others. He left Basra for Baghdad, where he spent the rest of his life.

As mentioned, Imaam Ashari‫ رحمه هللا‬was a master in the field of debating, surpassing all the Mutazilite scholars
and effortlessly abolished their arguments.
20
One of his disciples, Abu Abdullah ibn Khafif, said regarding his first meeting with Imaam Ashari :

“I came from Shiraz to Basra and being keen to meet Al Ashari, I enquired of his address. I went to his place
at a time when he was attending a debate. A band of the Mutazilites was then blurting out questions, one
after another. After they had finished their haranguing, Al Ashari began his speech. He took the objections
raised by each, one by one, and set at rest all of their doubts. When Al Ashari arose from the meeting, I
followed him. He asked: ‘What do you want?’ I replied: ‘I want to see how many eyes, ears and tongues
have you got.’ He smiled on hearing my answer.”

The same narrator adds:

“’I couldn’t see why you kept quiet in the beginning and allowed the Mutazilites to present their objections.
It behoved you to deliver lectures and meet their objections therein, instead of asking them to speak out
first.’ Al Ashari replied: ‘I do not consider it lawful even to repeat their doctrines and beliefs, but once
someone has expressed these, it becomes an obligation for the righteous to refute their tenets.’”

Many wrongly think he was only involved in Ilmul Kalam. Apart from his vast knowledge in Ilmul kalam, he was
also a Faqih and a Muhaddith, renowned for his zuhd (abstinence) from the world. Imaam Ashari ‫ رحمه هللا‬was
amongst the Mujtahideen.

He is said to have written approximately 300 kitaabs.

Qari Sauleh Peck-Aqeedah of Imaam Ashari and Imaam Maturidi (pg 8)

20
S.A.H Nadwi-Saviours of Islamic Spirit V1(pg91)

16
Imaam Ibn Surayj - He was the Imaam of the Shaafis during his lifetime, narrating from Imaam Hasan
ibn Muhammed Az-Za'faraani who was a student of Imaam Shafi‫ رحمه هللا‬. He also narrated Ahadeeth
from Imaam Abu Dawood.

Imaam abu khaleefah al-Jumahi‫ رحمه هللا‬- He lived for about 100 years.

Imaam Abdur Rahmaan ibn Khalaf Adh- Dhabbi

Imaam Zakariyya ibn Yahyaa as-Saaji

Imaam Muhammed ibn Yacoob al-Muqri'- He narrated from Imaam Abu Dawood.

Imaam Abu Ishaq al Marwazi-He was the Imaam of the Shafis during his time.

Imaam ibn Mansoor ibn Jamshaad- he was from the Mujtahideen and was known as Mustajab Ud
Dawah. He wrote more than 300 books.

Imaam ibn Abdullah ibn Mujaahid- Imaam Baaqillaani studied under him.

Imaam abul hasan al Baahili- He was the Ustadh of Imaam Baaqilaani.

Imaam Abu Sahl As Salooki- He was a faqih, Nahwi, A poet, A Mutakallim, A Mufassir, And a Mufti.

Imaam Abdul Waahid ibn Ahmad Ibn al Qasim- He was an Aalim of the Mutakallimeen. He’d fast the
fast of Dawood AS, as well as complete a khatam of the Quran every two days.

Imaam Abul Hasan Ibn Samoon Al Baghdadi- People would compile his Malfoothaat. He’d only eat
from the money earned by himself.

Imaam Abu Abdir Rahman ash-Shurooti al- Jurjaani- He was knowledgeable in Fiqh and Tibb.

Imaam Abu Zayd al-Marwazi- He was a Faqih and a Zaahid. He had memorised most of the Shafee
Mathab. He was known for performing Jihaad and Hajj.

Imaam Abu Bakr al-Qafaal ash-Shaashi- He was a Faqih and the Imaam of the Shafees during his time.
It was through him that the Shafee Mathab spread in the lands of “Maa Waraa’an Nahr”

17
He was known for his Zuhd (abstinence from the Dunya). For 20 years of his life he perfomed Fajr Salaah with the
21
same wudhoo of Esha, because he would spend the entire night in salaah.

He abstained from futile matters, unnecessary arguments, and never competed with anyone in Dunyawi affairs.
He spent his life engrossed in the Aakhira.

Bindaar ibn Al Husain,the servant of Imaam Ashari, had said that the only source of livelihood of Imaam Ashari
22
‫ رحمه هللا‬consisted of a fief with an income of 17 dirhams per day, which he inherited from his grandfather, Bilal
23
ibn Abi Burdah ibn Abi Musa al-Ashari.

1-The period in which he was a Mutazili

25
2-The period in which he abandoned the doctrine of the Mutazila and followed Imaam Ibn Kullaab’s
methodology

3-The period in which he retracted from ibn Kullaab’s methodology

Those who believe this, say that the Ashaaira follow Imaam Ashari ‫ رحمه هللا‬in the second stage in which he
followed Imaam Ibn Kullaab who, according to them, was not a Sunni, and that the Ashaaira are in fact following
him and not Imaam Al-Ashari‫ رحمه هللا‬because in his third stage he “retracted” from Ibn Kullaab’s methodology.
26
Ibn Taymiyah is said to be the first Mushabbihah (anthropomorphist) to claim that Kitaabul Ibaanah supported
the mathab of the Mushabbihah. Ibn Taymiyya appears, four centuries after Imaam Ashari‫ رحمه هللا‬, to claim that
27
Kitaabul Ibaanah was Imaam Ashari’s final work, whereas no one before Ibn Taymiyyah ever held this view .

This is a false claim; assuming Imaam Ashari‫ رحمه هللا‬retracted his position from the Methodology of Imaam ibn
Kullaab who we believe to be on the doctrine of the salaf, this retraction would have been recorded by at least
one of the many students or companions of Imaam Ashari, yet there is no statement of this kind recorded by any
of them.

In reality, Imaam Ashari ‫ رحمه هللا‬only went through the first two stages in his life. He passed away in the year 324
28
AH and is buried in Baghdad.

An announcement was made at his funeral that the “ Defender of the traditions.” has passed away

21
Narrated by Imaam Ibn Asaakir
22
An estate of land, held on condition of feudal service; a fee.
23
S.A.H Nadwi-Saviours of Islamic Spirit V1(pg97)
24
Ahlus Sunna The Ashari- Shaykh Hamad al-Sinan Shaykh Fawzi al-Anjari (pg24-28). The scourge of Salafism
P2(155-157)
25
More on this Imaam will be mentioned under Ilmul Kalaam
26
A kitaab allegedly authored by Imaam Ashari, containing expressions that contradict his other works, as well as
contradicts the words of his pupils and the Imaams of his Madhab-who are the ones who transmitted his mathab
from him. There is a strong view that the Hashawiya fabricated this book to create the notion that Imaam Ashari
was in support of their beliefs
27
His final work was in fact Kitaabul Luma
28
Ibn Khalliqan V2 (pg 447)

18
 Imaam Abu Hasan Al Ashari‫ رحمه هللا‬-The case of the three brothers29
‫ أيها الشيخ ما قولك في ثالثة مؤمن وكافر و صبي؟‬:‫سأل الشيخ رضي هللا عنه أبا علي فقال‬
:‫ فقال الشيخ‬.‫ المؤمن من أهل الدرجات والكافر من أهل الهلكات والصبي من أهل النجاة‬:‫فقال‬
‫ يقال له إن المؤمن انما‬،‫فإن اراد الصبي ان يرقى الى أهل الدرجات هل يمكن؟ قال الجبائي ال‬
‫ التقصير ليس مني فلو احييتني‬:‫ فان قال‬:‫ قال الشيخ‬.‫نال هذه الدرجة بالطاعة وليس لك مثلها‬
‫ كنت أعلم انك لو بقيت‬:‫ يقول له هللا‬:‫ قال الجبائي‬.‫كنت عملت من الطاعات كعمل المؤمن‬
‫ فلو قال‬:‫ قال الشيخ‬.‫لعصيت ولعوقبت فراعيت مصلحتك وامتّك قبل ان تنتهي الى سن التكليف‬
‫ (من‬. ‫ يا رب علمت حاله كما علمت حالي فهال راعيت مصلحتي مثله؟ فانقطع الجبائي‬:‫الكافر‬
250 ‫ ص‬، 2 ‫ ج‬، ‫)طبقات الشافعية للسبكي‬
The Shaykh (al-Ash`ari) asked Abu `Ali (al-Jubba'i), "O Shaykh,
what have you to say about three persons, one, a true believer,
another, an unbeliever, and the third, a child." He replied, "The
believer is among the people of [high] rank [in Paradise], the
unbeliever among those who perish, and the child among those
who are safe." The Shaykh answered, "If the child wishes to rise
to [a place among] the people of rank, can he do so?" Al-Jubba'i
said, "No, it will be said to him, `The believer achieved this rank
only by obedience, and you have nothing of the sort.'" The
Sheikh said, "Then if he says, `The deficiency is no fault of mine,
and therefore if You had allowed me to live, I would have
rendered obedience like the believer.'" Al-Jubba'i said, "God will
say to him, `I knew that if you survived you would surely be
disobedient and incur punishment. Therefore I considered what
was best for you and brought death upon you before you
reached the age of responsibility.'" The Sheikh said, "Then, if the
unbeliever says, `O my Lord, You knew his condition as You knew
mine; therefore why did You not consider also what was best for
me?'" Then al-Jubba'I was left speechless.

It is said that it was after having this debate Imaam Ashari abandoned the Mutazila doctrine. Now, supposing it
was binding on Allah to do what is best for man, that would mean that there would not be a SINGLE disbeliever
on earth. Allah would ‘need’ to make EVERYONE a believer since the ultimate reward for a believer is Paradise-
this being the best for man whereas In reality there are more disbelievers in existence.

29
Watt, Free Will and Predestination, pp. 136-137,Klein, al-Ibanah, p. 27.,Spitta, Zur Geschichte Abu'l-Hasan al-As`ari's, p.
41ff.,Subki, Tabaqat, Vol. II, pp 250-251,Ibn Khallikan, Vol. I, pp. 608-609 (the biography of al-Jubba'i)

19
20
Imaam Maturidi31‫رحمه هللا‬, whose full name was Muhammad ibn Muhammed ibn Mahmood-Abu
Mansur Maturidi al Hanafi, was was born in 238 AH32 in Maturid – Samarqand,-present day
Uzbekhistan.

Despite the birthplace of the Mutazila being Basra - Kufa (where Imaam Ashari was based), the likes of
this movement together with other deviate sects, such as the Karramiyya33 and Shia, reached
Uzbekhistan34 where Imaam Maturidi ‫ رحمه هللا‬was based. It was he who rose up against these baatil
sects in order to defend the Aqeedah of Ahlus Sunnah.

A prominent Faqih of the Hanafi school, he began his studies at a young age, having studied under
many great Ulama of the time, The Ulama of the land, known as ‫ ﻣا وﺭاّء النهر‬. This was in the area of
Samarqand and its surrounds

He studied under Ulama whose sanad in Ilm could be traced to Imaam Abu Hanifa‫ رحمه هللا‬. He was
born in an area in which were countless Ahnaf scholars and his works acquired widespread acceptance
with the scholars of Ahnaf adopting his way in matters of Aqaaid.

He had written a number of kitabs, including Fiqh, Usool, Tafseer, Ilmul Kalam etc.

Imaam Muhammed Ibn Muqaatil ar-Raazi- He was a Faqih and a Muhaddith. He is said to be fourth
ranking amongst the students of Imaam Abu Hanifa in the field of Aqaaid35

-Imaam Abu Nasr al-‘Iyaadh-The lineage of this teacher goes to the Sahabi Hadhrat Sa’d Ibn Ubadah.
Imaam Maturidi had a close relationship with this Ustadh.

-Imaam Abu Bakr Ahmad Ibn Ishaq Al Jauzaani- He was a master in Usul and Furu’.

-Imaam Nusayr ibn Yahyaa al-Balkhi- An expert in Hanafi fiqh and Ilmul Kalam.

30
Aqeeda of Ahlus Sunnah- Qari S.Peck (pg9), Imaam Maturidi-Translated by Mufti A. Moolla, Aqeeda of Ahlus
Sunnah and a refutation of Madakhilah-Ml Huzaifa ibn Adam (pg122-126)
31
Allamah Bayadi Hanafi ‫ رحمه هللا‬has said that Imaam Maturidi ‫ رحمه هللا‬lineage meets Hadhrat Abu Ayyub Ansari
‫ رضي هللا عنه‬,however this has not been supported by reliable sources.
32
Some books mentioned 247AH however, this is the preferred date since one of his Ustadhs, Muhammed ibn
Muqatil Ar-Raz,i passed away in 248AH. It entails that when Imaam Maturidi took benefit from him,he ought to
have been at least 10
33
Their founder, Muhammed Ibn Karram Sijhistani, established a centre in Nisapur (Old Russia) where he
propagated his beliefs.
34
Previously known as ‘Transoxania’, a centre of Muslim civilization during the European Middle ages. Its cities
th 34
(Bukhara and Samarqand) are known worldwide. It came under Russian occupation in the 19 century.
35
Allamah Ibn Kamal Pasha

21
-Imaam Abul Layth al-Bukhaari

-Imaam Abu Ahmad Al Iyaadh- He was the grandson of Imaam Maturidi’s Ustadh. He had reached
such a high level of ilm, that Imaam Abu Hafs Al Bukhaari said, “The proof of the veracity of Imaam Abu
Hanifa’s Mathab is the fact that Abu Ahmad Al Iyaadh follows it.”

Imaam Al Hakeem A Samarqand- He studied fiqh and Ilmul Kalam under Imaam Maturidi. He became
the Qadhi of Samarqand.

Imaam Abdul Kareem Ibn Musa Al Bazdawi

 It is estimated that more than 50% of Muslims around the world are Maturidis based on the
fact that the Hanafi Madhab has historically been the largest mathab until present, and the majority of
Hanafis have always been Maturidis.

36
His status can be ascertained by the titles given to him: Imaam ul Huda,‫ﻣصحح ﻋقائﺪ الﻤسﻠﻤﻴن‬
ّ

He was known for his excessive ibaadat, Zuhd(worldly abstinence), proclaiming the Haqq and refuting
the Ahle baatil.

He was also known as Saahib-e-karaamat37

He owned an orchard in which he would himself work manually. He would present to his guests out of
season fruit. When the people enquired about this miracle, the Imaam said, “ I never committed a sin
with my right hand, hence whatever I desire with my right hand I obtain it.”

On another occasion the people had complained to him about the oppression of the king, so Imaam
Maturidi made a bow with grass, and an arrow with a twig. He then cast it in the direction of the king.
Later it came to be known that the king had died at that precise date and time.

36
“The one who Rectified the Aqaaid of Muslims”
37
A wali of Allah whom Allah honoured with certain miracles.
38
The scourge of Salafism-M.U.SA (pg 109)

22
Qaadhi Imaam Abul Yusr al-bazdawi - He authored the kitab, “Usool Ud Deen”.

Sayf ul Haqq wad Deen, Imaam Abul Mu’een an-Nasafi - He is considerd one of the most prominent
Maturidis in history.

Mufti uth Thaqalain (The Mufti of the humans and jinns), Imaam Najm ud Deen Umar an Nasafi -
Author of Al Aqaaid an Nasafiyyah. This Kitaab is studied in several madaaris to date.

Allamah Sa’d ud Deen at-Tafthazaani - He was a master in Arabic, Mantiq and Ilmul Kalam. He
authored Sharah al Aqeedah An Nasafiyyah.

Imaam Al-Kamaal ibn Al-Humaam - He he authored al Musaayarah fee iIlm-Il-Kalam” and he was a
well known Faqeeh.

Imaam Kamal Ud Deen Ahmad al-Bayaadhi - He wrote a kitab titled, ‘Ishaaratul Maraam min Ibaaratul
Imaam’, one of the most important references of Maturidis.

Imaam Zaahid Al Kawthari - Hee was well-grounded in Aqeedah, Ilmul Kalam, fiqh, Hadeeth, and was
known for his firm adherence to the Hanafi Mathab.

He passed away in 333AH. Thus he was from the Salaf and was older than Imaam Ashari.

Tomb of Imaam Maturidi‫ رحمه هللا‬in

in Chokardiza cemetery-Samarqand

39
The scourge of Salafism-M.U.SA (pg 124-126)

23
Just as there are Mathaaib in fiqh, so too do Mathaaib in Aqeedah exist. Just as ascription to one of
the four Mathaaib would lead one to the Sunnah, similarly do the Mathaaib in Aqeedah lead one to
adhering to the correct creed of Ahlus Sunnah.

Most of the followers of the Shaafi and Maliki mathaaib are the followers of Imaam Ashari‫ رحمه هللا‬,
whilst the followers of Imaam Abu Hanifa‫ رحمه هللا‬follow Imaam Maturidi‫ رحمه هللا‬. This makes up the
Ahlus Sunnah wal Jamaah

Firstly, we need to understand that “following” an Imaam in terms of Aqeedah does not mean that
these A’imma had devised some new belief system; it instead means that the Mutakallimeen have
expounded and codified the Islamic beliefs according to a specific methodology, while at the same
time adhering to that which is established in Quran and the way of Nabi‫ ﷺ‬. Those who followed
them found this system to be beneficial and therefore adopted it.

From this we understand that Taqlid (conformism) here, is with regards to the methodology of
explanation and not the Aqeedah itself, as Aqeedah is never based on opinion, but is based on
Qat’iyyat. No one has the right to impose his view on the Ummah to accept his Aqeedah.

This clears any misconceptions and accusations that some people may hold against these Aimma,
claiming that they ‘innovated’ new matters in the Deen, had made mistakes in Aqeedah, and are
therefore deviants.

They preserved and transmitted the Aqeedah laid down by Nabi‫ ﷺ‬holding firmly to it and
established proofs and evidence for it, thus our nisbat to them, is in fact to Nabi‫ ﷺ‬.

24
Part of this has already been touched on under under the sections of The Mutazila and Ilmul Kalam

During the time of the Sahaba‫رضي هللا عنهم‬, believing in ” ‫ ”قل هﻭ هللا أحد‬was sufficient since people’s minds
were pure from foreign influences. Had there been any heretics to attempt to spread unusual beliefs
in matters of Deen, the Sahaba‫ رضي هللا عنهم‬were present to straighten out these obscurities.

However, as time passed and Islam began to expand into different lands, Muslims came into contact
with various disbelievers, who had brought with them their philosophical beliefs which corrupted the
Muslims. These works of Greek Philosophy were translated into Arabic, and even Ulama had become
victims to this system of kufr pertaining to the Dhaat and Sifaat of Allah.This issue worsened as the
rulers of the time enforced their beliefs as state doctrine. During this time, many deviated groups
were in existence, the most famous amongst them being the Mutazila who held many different beliefs
as a result were divided into sub-groups.

In retrospect, the first person to prevent others from reading the literature of others was Nabi‫ﷺ‬
who prevented Umar ‫رضي هللا عنه‬from reading the Taurah, much of which was still in use at the time.

It was during this time, 260AH, that Imaam Ashari‫ رحمه هللا‬was born. Basra at the time was greatly
influenced by the Mutazila doctrine, and as a result, Imaam Ashari‫ رحمه هللا‬ended up living as a Mutazila
for a portion of his life. After which Allah‫ ﷻ‬guided him to the Path of Ahlus Sunnah.

Because he was a Mutazili having studied under his step-father, Ali Al Jubbaai, there wasn’t anything
that they knew which he did not already know better than them; he could therefore refute their
claims with ease.

During the same time, when Imaam Ashari‫ رحمه هللا‬was confronting the deviate sects in Baghdad, in the
Eastern part of the Islamic Empire in a town called Maturid, Samarqand, was another scholar whom
Allah‫ ﷻ‬had guided to confront the deviated groups in his part of the world, and that was Imaam
Maturidi ‫رحمه هللا‬

Imaam Maturidi‫ رحمه هللا‬exerted himself in exposing the kufr beliefs of the baatil sects of the time,
solely to safeguard the Aqeedah of Ahlus Sunnah, and as a result earned the title of ‘ ‫ﻣصحح ﻋقائﺪ‬
ّ
‫’الﻤسﻠﻤﻴن‬. His work was extremely effective as he had the fortune of being amongst the transmitters of
Imaam Abu Hanifa’s ‫ رحمه هللا‬works. He transmitted these via an unbroken chain.41

Apart from the Mutazila there were many other deviant sects, such as the Mushabbihah, and
Mujassima, etc.When these groups came across the Ambigious verses ie: ‫ساق‬,‫ ﻭجه‬,‫يد‬, due to the
philosophical beliefs which influenced their thinking, they would understand that “‫ ”يد‬here means a
physical hand like a human’s ,thereby attributing a physical state to Allah‫تشبيه = ﷻ‬

40
Aqeedah of Ahlus Sunna- Qari Sauleh Peck (pg1). The scourge of salafism- M.U.SA Aqeedah of Ahlus Sunnah
and a Refutation of Madhakhila. Lecture by Ml Abu Musa- 7 Jan 17- Al Aqeedatul Murshidah & The beliefs of the
Asharis-Ummah Radio. Lecture by Ml Abu Musa-9 June 19-Imaam Ashari& Imaam Maturidi-Darul ilm.
Differences Between the Asharis and Maturidis- Imaam S. Pasha(pg27-28)
41
Details on this- Imaam-Ahlus Sunna Imaam Al huda-Translated by Mufti A. Moolla (pg5-6)

25
The Christians imagine God to be an old man, seated on a throne in heaven, and these are the types of beliefs
that infected the Muslims.
One of the Salaf had said:
‫مهما تص ّورت ببالك فاهلل بخالف ذالك‬
“Whatever you imagine in your mind, ‫ هللا‬is not like that”

This is the only reason that the Mutakallimeen resorted to taweel of the Ambiguous verses, to
eradicate the beliefs of these sects who, on one extreme, when they came across these Sifaat,
believed Allah‫ ﷻ‬to be like a human being, having a limbs etc. On the other extreme were the
Mutazila who completely negated these Sifaat of Allah‫ ﷻ‬. Thus to safeguard the Imaan of the
laypeople and prevent them from anthropomorphism, the Mutakallimeen took the moderate route
and applied reasonable interpretations to these verses in order to remove such kufr beliefs from the
minds of the people, which ultimately would lead to idol worship

For example, when the Asharis and Maturidis would make taweel of the Sifaat of Allah‫ ﷻ‬such as
‫ٍساق‬,‫وجه‬,‫يد‬, they would say, "We accept ‘‫ ’يد‬to mean ‘Hand’. However, in the context of the verse, it
COULD be understood as Power, not that ‘‫ ’يد‬definitely and only means Power or that Power is a
synonym for Hand. In this way, they did not negate Allah ‫ ﷻ‬having a ‫ يد‬for this has never been the
approach of the Mutakallimeen. Neither did they claim a definite meaning for ‘‫’يد‬

Because the Asharis and Maturidis were debating with sects such as the Mutazila and Jahamiyya who
were using the arguments of the Philosophers to disprove Quran and Sunnah, it only made sense that
these Aimma study the books of the Philosophers in order to adequately refute them through the
science of Ilmul Kalam42. When debating with philosophers, who want proof based on logic, one will
need to prove to him WHY philosophy is wrong43, he’s not interested in hearing Quran and Hadith
because he doesn’t believe in either. Just as there exists today Ulama who have studied the claims of
the scientists such as the theory of evolution in order to refute them .

The Mutakallimeen upheld the Aqeedah and destroyed the principals of their opponents. Their
debates with their opponents were held publicly in an endeavour to establish the truth.

They hastened in conveying these important matters to their students and followers who were then
dispatched to various areas and would undertake the task of spreading books to establish the truth
and eliminate any deviancy.

When their efforts in proclaiming the true Aqeedah of Islam was seen by the scholars of the
Ummah,they agreed with their explanations after having found them to be in accordance with Quran
and Sunnah.Consequently, most of these scholars then ascribed themselves to Imaam Ashari ‫رحمه هللا‬
or Imaam Maturidi‫ رحمه هللا‬. This is how they became Imaams Of Ahlus Sunnah.

42
It must be clear that the Aqeedah taught by the Ashari and Maaturidi Mathaaib is in conformity with the Sahaba
Ikraam, and that Ilmul Kalaam is another thing entirely. This point must be understood as the Salafis have deceptively
combined the two in order to give the false impression that the Ashari and Maturidi Ulama teach people Ilmul Kalaam

43
Aimmah such as Imaam Ghazaali ‫ رحمه هللا‬studied the very same logic and philosophy of the athiests and used
it against them, and not a single philosopher was able to disprove him. Till today many use the arguments of
Imaam Ghazali.

26
 Imaam Maturidi and Imaam Ashari‫ رحمهم هللا‬were contemporaries, both striving in the
course of refuting the Ahle Batil and proclaiming the Haqq .

 The Mathab of Imaam Maturidi‫ رحمه هللا‬was founded in one part of the world (Samarqand)
far from Imaam Ashari‫( رحمه هللا‬Arabian Peninsula) and his followers; however, despite not
meeting each other, their Mathaaib are nearly identical. It is no coincidence that the
structure of their Mathaaib are the same, which is assurance that Allah ‫ ﷻ‬alone guided
them in codifying the Aqaaid of Ahlus Sunnah. Their Mathaaib are therefore one and the
same thing. Thus, when Ulama mention, “The Asharis”, they are including the Maturidi s as
well.

 This confirms that they had not innovated anything in the Deen, and had based their
Mathab of Aqeedah on the same sources, Quran and Sunnah.

 Both Imaams produced a large number of illustrious Ulama who adopted and transmitted
their Mathab.

 The most accepted book of Aqeedah across the world is written by Imaam Tahawi ‫رحمه هللا‬,
and he begins this kitaab saying:

‫“هذا ما رواه االمام أبو جعفر الطحاوي في ذكر بيان اعتقاد أهل السنة و الجماعة على مذهب فقهاء الملة أبي حنيفة النعمان بن‬
”‫ و أبي عبد هللا محمد بن الحسن الشيبان رحمهم هللا‬,‫ و أبي يوسف يعقوب بن ابراهيم األنصاري‬,‫الثابت الكوفي‬

-This is what Aqeedah At Tahawiyya is based upon ie, the Aqeedah of Imaam Abu Hanifa ‫رحمه‬
‫ هللا‬, which is the Aqeedah of the Salaf.
-Ulama have mentioned that Imaam Maturidi‫ رحمه هللا‬pre-dates Imaam Tahawiy‫ رحمه هللا‬in
the transmission of Aqeedah as he came first and transmitted it via the chain of Imaam Abu
Hanifa ‫رحمه هللا‬

27
 ‫قال النبي ﷺ ان‬
‫أمتي لن تجتمع على‬
‫ضاللة فاذا رأيتم‬
‫اختالفا فعليكم‬
‫بالسواد األعظم‬
My nation will not unite on
misguidance, so if you see them
differing, follow the great majority.44
44
Sunan ibn Majah 3950, Book 36 Hadith 25

28
 ‫ وﻋظنا ﺭسوﻝ َّللا (لﻠى َّللا‬:‫ﻋن ﺃﺑﻲ نﺠﻴح الﻌرﺑاض ﺑن ساﺭﻳة ﺭضﻲ َّللا ﺗﻌالى ﻋنه ﻗاﻝ‬
‫ ﻳا ﺭسوﻝ َّللا كﺄنها‬:‫ ﻓقﻠنا‬،‫ﻋﻠﻴه وآله وسﻠﻢ) ﻣوﻋظة وجﻠت ﻣنها القﻠوب وذﺭﻓت ﻣنها الﻌﻴون‬
‫ ﻗاﻝ ﺃولﻴكﻢ ﺑﺘقوى َّللا ﻋز وجﻞ والسﻤع والﻄاﻋة وإن ﺗﺄﻣر ﻋﻠﻴكﻢ‬،‫ﻣوﻋظة ﻣووع ﻓﺄولنا‬
‫ ﻓﻌﻠﻴكﻢ ﺑسنﺘﻲ وسنة الخﻠفاء الراشﺪﻳن‬،ً‫ ﻓإنه ﻣن ﻳﻌش ﻣنكﻢ ﻓسﻴري اﺧﺘَلﻓا ً كثﻴرا‬،‫ﻋﺒﺪ‬
45
‫ وإﻳاكﻢ وﻣحﺪثات اْلﻣوﺭ ﻓإن كﻞ ﺑﺪﻋة ضَللة‬،‫الﻤهﺪﻳﻴن ﻋضوا ﻋﻠﻴها ﺑالنواجذ‬
What is meant by the term ‘Ahlus Sunnah Wal Jama’ah’?

‫ﺃﻫﻞ سنة الرسوﻝ و جﻤاﻋة الصحاﺑة و الﺘاﺑﻌﻴن‬

 Ahlus Sunnah Wal Jama’ah’ are those who follow the footseps/Sunnah of Nabi‫ ﷺ‬and the Jama’ah of
the Sahaba and Tabi’ieen.

As far as Aqeedah is concerned, there are 3 groups which formulate The Ahlus
Sunnah wal Jama’ah46
1. Ashaaira-Followers of Imaam Abu Hasan Al Ashari‫ رحمه هللا‬who himself was a follower of Imaam Shafi
‫ رحمه هللا‬in Fiqh. As mentioned, the Shafis and Malikis generally follow him in Aqeedah.
2. Maaturidiyyah-Followers of Imaam Abu Mansur Al Maturidi‫ رحمه هللا‬who was a follower of Imaam Abu
Hanifa‫ رحمه هللا‬in fiqh. The Hanafis generally follow him in Aqeedah.
 Note: These two Imaams differed in minor issues, which were differences of interpretation, as Ilmul
Kalam deals with rational thought which itself allows for difference of interpretation.
 They did not differ in the fundamental beliefs of Quran And Sunnah. Their differences of opinion
47
amount to 12 , none of which affect one’s Aqeedah. Had these differences pertained to Aqeedah, they
would have been two separate groups, instead, they are “two sides of the same sword” as many have
mentioned.

3. Atharis-These are the followers of Imaam Ahmad ibn Hanbal ‫رحمه هللا‬, and are at times referred to as
Hanaabila. However, this term has gradually been weaned off so as not to confuse it with the
48
Hanaabila school of thought in Fiqh.
 This school is also known as the school the Aslaaf/Salaf (not salafis) and of the Muhadditheen, as it was
adhered to by the likes of Sufyaan Thawri‫ رحمه هللا‬and Imaam Malik‫رحمه هللا‬
49
The only difference between the first two schools and the third, comes from the point of Tafwidh

 Where the first two schools allow room for Taweel (Taweel Tafsili) when explaining the Sifaat of Allah‫ ﷻ‬,
the third group would opt for Tafwidh and not interpret these Sifaat.

45
‫رﻭاﻩ أبﻭ داﻭد ﻭ الترمذي‬
46
The three schools of thought in beliefs-Rahmatullahi Wasiyya V1(pg 49 English). Aqeedatul Murshidah- Ml Abu
Musa- Ummah Radio Jan 2 2017
47
These differences have been added in at the very end.
48
Ibn Taymiyya along with his followers,the Salafis generally follow the fiqh of Imaam Ahmad‫ رحمه هللا‬however
are not Muqallideen of Imaam Ahmad despite referring to themselves as “Hanaabilah”
49
This has been mentioned under a section separate from the assignment.

29
Shaykh Fawzi Al Anjari & Shaykh Hamad as-Sinan have said regarding the origin of the
term50

“The term “Ahl al-Sunnah wa’l Jama’ah” emerged to refer to those who upheld the
approach of the righteous predecessors in holding fast to the Qur’an and the Sunnah
which was passed down from Nabi‫ ﷺ‬and the Sahabah. This was done in order to
distinguish the mainstream from the deviant groups of innovation and desire. When this
term is used in books of the ‘Ulama, it refers to the Asharis, the Maturidis, and the Ashab
al-Hadith. This is because they are the ones who uphold the beliefs espoused by the
Prophet‫ ﷺ‬. They did not change anything or deviate, as did others from heretical
groups.”

 Nabi ‫ ﷺ‬described the Saved group as the Great Majority of the Ummah. Imaam Ashari
‫ رحمه هللا‬and Imaam Maturidi ‫ رحمه هللا‬fit this description, as can be seen by the innumerable
scholars who ascribed to them.
ْ َ‫ض ُو ُجوهٌ َوﺗ‬
 In Tafsir Ibn Kathir, under the Ayat- ‫س َو ُّو ُو ُجوه‬ ُّ َ‫(ﻳَ ْو َم ﺗَ ْﺒﻴ‬3-106)

Abdullah Ibn Abbas ‫ رضي هللا عنه‬is reported to have said:

‫ حﻴن ﺗﺒﻴض وجوه ﺃﻫﻞ السنة و الﺠﻤاﻋة و ﺗسوو وجوه ﺃﻫﻞ الﺒﺪﻋة و الفرﻗة‬:‫ﻳﻌنﻲ‬

Ibn Hajar Haitami‫ رحمه هللا‬said: “A Mubtadiis one whose Aqeedah is not transmitted
unanimously by the Ahlus Sunnah. This consensus was transmitted by the two illustrious
Imaams, Imaam Ashari and Imaam Maturidi. He whose beliefs differ from the beliefs of
Ahlus Sunnah is a man of bid’ah. The Faith of the Ahlus Sunnah is the Faith (propounded
by) Imaam Ashari, Imaam Maturidi and those who follow them.”

50
Differences between the Asharis and Maturidis Al-Anjari and Sinan (pg57)

30
1-Haafidh Abu Bakr al Bayhaqi‫رحمه هللا‬- One of the most well-known Ulama and Muhadditheen. He had
reached such a high rank in the Shaafiee Madhab that Imaamul Haramian al Juwayni said about him:
“There is no Shafiee except that Imaam ash Shafiee has a virtue over him (ie, did him a favour) except
Imaam al-Bayhaqi; he did Imaam Shafiee a favour (by being a Shafiee) and has a virtue over him, on
account of the numerous kitaabs he authored in support of his Madhab and his views”

2-Imaam Ibn Hajar al-Asqalaani‫ رحمه هللا‬- Author of the greatest Sharh ever written on Saheeh al-
Bukhaari: “Fath’ul Baari” This Kitaab was so greatly accepted that Ulama used to say:

"‫ ﻳﻌنﻲ ال ﻫﺠرﺓ ﺑﻌﺪ ﻓﺘح ﻣكة و ال شرح ﺑﻌﺪ ﻓﺘح ﻣكة‬,‫"ال ﻫﺠرﺓ ﺑﻌﺪ الفﺘح و ال شرح ﺑﻌﺪ الفﺘح‬
3- Imaam Abul Fidhaa Ismaa’eel ibn Katheer‫ رحمه هللا‬- It is mentioned in ad-Dhur al-Kaaminah that he
proclaimed himself an Ashari. He had also run Daarul Hadeeth al-Ashrafiyyah, which had the policy
that no one was allowed to run unless they were an Ashari. He is the author of “Tafseer bn Katheer”.

4-Imaam Ibn al Jawz‫ رحمه هللا‬- Author of “Daf’u Shubhatit tashbeeh”, a refutation of the Mujassimah
and Mushabbihah.

5-Imaam Abu Haamid Al-Ghazaali‫ رحمه هللا‬- One of the most famous A’immah of all time

6-Imaam Zaahid Al Kawthari‫ رحمه هللا‬- From the latter day Ashari Ulama

7- Shah Waliyullah Muhaddith af-Dihlawi and his eminent sons ‫– رحمهم هللا‬Amongst the greatest
Ulama of all time.

8-Imaam Fakhrudeen Ar Raazi‫ رحمه هللا‬- Author of “ Mafaateehul Ghayb”

9-Imaam ibn Atiyyah al-Andalusi‫ رحمه هللا‬- Author of “ Tafseer al-Muharrar al-Wajeez”

10- Imaam Jalal ud Deen as Suyooti‫ رحمه هللا‬- His Tafseer which he wrote along with his Ustadh Imaam
al Mahalli, known as ‘Jalalayn’, has been accepted and taught throughout the world and taugh for
generations

11-Imaam Muhyiyuddeen Yahyaa ibn Sharaf an-Nawawi‫ رحمه هللا‬- whose kitaabs are accepted
unanimously throughout the world- Riyaadhus Saaliheen, al-Arbaeen an Nawawiyya, Sharh Saheeh
Muslim.

12-Imaam Abu Nuaym al-Asbahaani‫ رحمه هللا‬- Author of Hilyatul Awliyaa wa tabaqatul Asfiyaa- He
was from the second generation of Imaam Asharis followers.

13-Imaam Al-Haakim an-Naysaboori‫ رحمه هللا‬- Author of AL-Mustadrak ‘alas Saheehayn. He was from
the second generation Asharis.

14-Imaam al Qurtubi‫ رحمه هللا‬- Author of Al-Qurtubi

15-Darul Uloom Deoband as well as its affiliates were unanimously Ashari or Maturidi.

31
1-Imaam Sirraj-ud-deen Imaam-ul-Haramain Ali Ibn Uthmaan Al-Pushi Farghani Hanafi‫ رحمه هللا‬-
Author of Fatawaa- as-Siraajiyyah and Bad-ul-Amali (a Poem on Maturidi Aqeedah’)

2-Imaam ibn Nujaym al-Hanafi‫ رحمه هللا‬- He was given the title “Abu Haneefah Ath Thaani” and
authored Bahr-ur-Raaiq, Al-Ashbaah wan-Nazhaa’ir fee Qawaa’id wa furoo’i Fiqhil Hanafiyyah.

3-Shamsul Aimmah, Imaam Muhammed ibn Ahmad ibn Abi Sahl Abu Bakr as-Sarakhsi‫ رحمه هللا‬. He
was one of the greatest Fuqahaa of the Ahnaaf. He spent 15 years in prison in which he wrote the 15-
Volume “al-Mabsoot” despite not having a pen, paper or single kitab with him. He would dictate to his
students who would write down. He thus authored the entire 15 volume “al-Mabsoot” from memory.

4- Imaam Abu Hafs Najm Ud Deen Umar Al Hanafi AN Nasafi(Mufti uth Thaqalain)‫ رحمه هللا‬. He
studied under 500 Asaatidha-Author of Al Aqaaid Un Nasafiyya which is taught in Madaaris
worldwide.

5-Imaam Abul Mueen an Nasafi also known as “Sayf ul haqq” & “Sayf Ud Deen”‫ رحمه هللا‬. Majority of
the Maturidi Aqeedah kitabs are authored by him

6-Imaam al-Kamaal ibn al Humaam‫ رحمه هللا‬-He Authored Al-Musaayarah fil Aqaaid il Munjiyaat fil
Aakhirah.

7-Imaam Sa’d ud Deen at-Tafthazaani‫ رحمه هللا‬-He wrote a Sharh on Al-Aqaaid an Nasafiyyah.

8-Imaam Alaa-ud-Deen Ali Muhammed al Bataarakaani at-Tootsi‫ رحمه هللا‬. He authored ‘adh
Dhakheerah’, wherein he refuted the philosophers. Sultaan Muhammed al Faatih gave him a gift of 10
000 dirhams for writing this Kitaab.

9-Imaam Ibn Sultaan Muhammed Abul Hasan Al Harawi al Makki‫ رحمه هللا‬- better known as Mulla Ali
Qari. Imaam Zaahid Kawthari used to refer to him as “Naasir us Sunna”. He authored a sharh of
Mishkaatul Masabeeh, Manhul Azhar-A sharh of al-fiqh al akbar, Dhaw ul Ma’aali- A Sharh of Bad ul
Amaali.

10-Imaam Kaafi al-Husain al-Banwi al-Aq’hasaaari‫ رحمه هللا‬- He authored Nurul Yaqeen.

11-Imaam abu Ikhlaas Hasan ibn Ammaar al-Misri ash-Shurunbulaali‫ رحمه هللا‬. Amongst the well-
known Fuqaha. He authored “Maraaqiyus Sa’aadaat fit-Tawheed wal Ibaadaat.” As well as “Nurul
Eedhaah”

12-Imaam Kamal ud Deem Ahmad Ibn Hasan Ibn Sinaan-id-Deen as roomi al bayaadhi‫ رحمه هللا‬- He
was a Qaadhi in Makkah. He authored “al-Usoolul Muneefah lil-Imaam Abi Haneefah. Which is on the
5 kitabs authored by Imaam Abu Haneefah‫ رحمه هللا‬.

32
1) Imaam Ahmad Ibn Hanbal, Imaam Al Bazzaar, Imaam At Tabaraani, Imaam Al Hakim,
Imaam ibn abdil barr, Imaam al Haythami, Imaam ibn Hajar Al Asqalani, Imaam adh
Dhahabi and Imaam Bukhari ‫ رحمهم هللا‬narrate the following Hadith:

‫ و لنعم الجيش ذالك الجيش‬,‫ فلنعم األميرها‬,‫لتفتحن القسطنطنية‬

 Constantinople was conquered on the 20th Jumaadul Ula 857AH by a Hanafi-Maturidi,
Muhammed Al-Faatih, with an army numbering between 50 000- 250 000 Mujaahideen,
all of whom were Hanafis and Maturidis.

2)Salaah ud Deen Al Ayoobi

 A great and well-known Mujaahid who the Salafis revere, also happened to be an Ashari
who would instruct his people to read and proclaim Ashari Aqeedah books from the
minarets and had it taught in Madaaris.

51
As-Sawaadul A’dham(pg 33-35)-Aqeedah of Ahlus Sunnah and refuting Madaakhilah(pg132-133)-Ml Huzaifa
ibn Adam

33
Imaam Jalal ad-Din al-Dawani ‫ رحمه هللا‬says53:

“The saved sect is the Asha‘irah. They followed the methodology of Shaykh Abu’l Hasan.
If you say, “How can you conclude that the saved sect is the Asha‘irah, when every sect
claims that it is the saved one?” I would respond by saying that the hadith indicated that
the saved sect is comprised of the believers in what was transmitted from the Prophet
‫ﷺ‬and his Companions. This can only apply to the Ash‘aris. They are the ones who
cling in belief to authentic hadiths that are passed down from the Prophet ‫ ﷺ‬and his
Companions. They do not opt for figurative meanings except when necessary, nor do
they subject hadiths to reason like the Mu‘tazilis.”

Maulana Abul Hasan Ali Nadwi said about Imaam Maturidi in his kitaab “Rijaal ul fikr wad-
Da’wah”
“He was a giant from the giants of thinkers. He possessed great intelligence and mastery over
the various sciences.”

Imaam Abul Qaasim Al-Qushayri said:

“The Ashaabul Hadeeth are unanimous that Imaam Ashari was an Imaam from the
A’immah of the People of Hadeeth. His Madhab is the Madhab of the Ashabul Hadeeth.
He spoke on Usool ud Deen according to the path of Ahlus Sunnah, and he refuted the
people of deviation and innovation, and he was the unsheathed sword against the
Mubtaddi’een, those who left the Millah. Whosoever attacks him, disparages him, cursed
him or insults him has stretched out an evil tongue against all of the Ahlus Sunnah.”

The Mu’arrikh Imaam ibn al-Imaad al-Hanbali wries about Imaam Ashari in Shadharaat-udh-
Dhahab:

“One of the things which brightened the faces of Ahlus Sunnah and darkened the flags of
the people of I’tizaal and the Jahmiyya, and which caused the Shining Faces of Haqq to
emerge (victorious), causing the cooing of the hearts of the people of Imaan, was the
debate of Imaam Ashari with his former Sheikh, Al Jubbaa’i, where Imaam Ashari broke
the back of every Mubtadi.”

52
Ml M.Huzaifa- Aqeedah of Ahlus Sunnah And a refutation of the Madaakhilah-(pg126-131)
53
Al-Dawani Sharh al Aqa’id al-Adudiyyah-V1(pg34)

34
 The majority of the Ummah have always been Asharis or Maturidees

 From this we understand that the Ashaaria and Maturidiyya Mathaaib are the Ahlus
Sunnah Wal Jama’ah, and they did not divert from the Sunnah of Nabi‫ ﷺ‬or his
Sahaabah.

 The slander against these Aimma having strayed from the Ahlus Sunnah has only
developed over recent years by followers of Ibn Taymiyya, prior to this there has been
unanimity amongst Ulama throughout the years that these Aimma are of Ahlus Sunnah
wal Jama’ah

 The majority of Ulama throughout Islamic History who made significant contributions in
all branches of ilm were ascribed to their Mathaaib. If one looks at the eras in which
these Ulama lived, for centuries after them up until present, the vast majority have been
Asharis or Maturidis.

 The term Ahlus Sunnah unites a large group of the scholars of Islam; the Ulama
mentioned in the previous pages are but a handful of the many luminaries of Islam. It is
impossible to enumerate them, each an expert in his respective field having written
thousands of kitabs which, to date, are studied in our Madaaris. If they were all in fact
deviants due to being Asharis/Maturidis (a huge number of Ulama), according to the
Salafis (who also depend on many of the Kitabs written by Asharis & Maturidis), then
who were the Ulama of Ahlus Sunnah Wal Jama’ah?

35
 ‫الفرﻗة الناجﻴة‬
Islam consists of bodily and monetary acts of worship, and those within the
heart like belief, which is vitally important these days, as there are with
regards to Aqeedah many a thief

The Shias with their enmity, the Salafis with their anthropomorphecy, and
the Berelwis with their innovations, which are quite open for all to see

We have to navigate through the deviation, begging Allah‫ ﷻ‬for salvation,

remembering that we have to turn to the pious predecessors as our source
of navigation

The Ashari and Maturidi resemble a ship sailing along, avoiding all those
firqas which are just so wrong

Thus I hope this assignment is a means of benefit and enlightenment, and a

source of guidance in this volatile environment, and to whoever wishes to
know more, a valuable supplement.

36
 ADDITIONAL NOTES
In addition to the assignment, are the following notes
which further explain the concepts and terminology
used in the assignment, as well as the Mathaaib with
regards to Taweel.

37
38
39
What is meant by the Mutashabihaat Aayaat ?
 Those verses in Quran and Hadith which give the impression that Allah‫ ﷻ‬is similar to/resembles
creation. The literal meaning of which cannot be attributed to Allah‫ﷻ‬

There are two viewpoints of Ahlus Sunnah wal Jama’ah (Asharis and Maturidis)
regarding these Verses - both are correct:

1-Tafweedh(Taweel Ijmali) 2-Taweel Tafsili

1)What is ‫? تفويض‬
-Tafweedh comes from the verb ‫يفوض تفويضا‬
ّ ‫فوض‬
ّ and it means “ ‫ أي رده اليه‬,‫”فوض اليه األمر‬
ّ “to leave
something to someone”.

-In the context of Aqeedah, Tafweedh means to leave the meanings of all the Mutashabihaat Ayaat to
Allah ‫ﷻ‬without delving into their meaning.

Example: In the Quran where it says: "‫( "يد هللا‬The Hand of Allah ‫ ) ﷻ‬the Salaf would say (Allah‫ ﷻ‬has a
Hand, however, unlike our hand) or they would say, "‫( "له ﻳﺪ كﻤا ﻳﻠﻴق ﺑشﺄنه‬Allah‫ ﷻ‬has a Hand as is
appropriate for Him). In this manner, one does not draw an analogy between Allah‫ ﷻ‬and His
creation.

That is, a Hand would be established for Allah‫ ﷻ‬, however, unlike ours. When they were asked details
about it they would say “‫“ ”َّللا ﺃﻋﻠﻢ ﺑﻤراوه ﺑذالك‬Allah‫ ﷻ‬knows best what He intends by that”.

Those using this method were known as ‘‫’ﻣف ّوض‬--This was the Mathab of most of the
Sahaba and Salaf (not salafis) and Tabieen

-When they came across these ayat they would make ‫ تفﻭيض‬of the Sifaat of Allah‫ ﷻ‬.They avoided
Taweel, only using Taweel in certain cases.

- Like the Athari Mathab, there is no taweel made in this category. A person may be an Ashari or a
Maturidi and fall under this category, something that the Salafis tend to be unaware about.

Imaam Ahmad has said regarding these Ayaat: “‫“ ”نؤمن بها و نصدق و الكيف و ال معنى‬We believe in it and
accept it as true, and ther is no howness or meaning”54

 The Salaf did not simply take the literal meaning of the ayat; they would first negate
resemblance between Allah‫ﷻ‬and His creation, then assign the meaning to Allah ‫ﷻ‬

54
Narrated by Imaam al-Khallaal

40
2)What is ‫?ﺗﺄوﻳﻞ‬
Taweel in the context of Aqeedah- These Ayaat would be interpreted in conformity with
Quran and Sunnah, taking into consideration the context of that ayat,the Arabic language and
its figures of speech whilst avoiding far-fetched interpretations for which there was no daleel.

 This is generally what people understand when referring the the Ashari/Maturidi Aqeedah.
 Taweel of the Sifaat of Allah‫ ﷻ‬are made in this category 55

Example: “ ‫“ ”والذي نفس ﻣحﻤﺪ ﺑﻴﺪي‬By He in Whose Hand is the life of Muhammed”

The Asharis and Maturidis would make Ta’weel here saying: “One POSSIBLE meaning here of
Yad could mean Control ie: “ By He in Whose Control is Muhammed”

 The Mutakallimeen would resort to this type of Taweel (‫ )ﺗفصﻴﻠﻲ‬when there was a need to
explain things to prevent people from likening Allah‫ ﷻ‬to His creation, or denying His
attributes.Had these baatil groups not made such claims, there would not have been a
need for this.

An important point: The Asharis and Maturidis never made Ta’weel then said, “This is
DEFINITELY the meaning of this Ayat/Hadith.” Their interpretation was never definite.

 Those following this method were known as ‫ﻣﺄوﻝ‬-

ّ This was the Mathab of the
Mutakallimen, however they unanimously agree that the Mathab of the Salaf is best,
which is to adopt Tafweedh.

‫)ﻳﺪ َّللا ﻓوق ﺃﻳﺪﻳهﻢ‬1

‫ ﺑالوﻓاء ﺑﻤا وﻋﺪه ﻣن الخﻴر‬:‫ﻗاﻝ ﺑن ﻋﺒاس ﺭضﻲ َّللا ﻋنه‬

‫) لقﺪ ﻋﺠب َّللا او ضحك ﻣن ﻓَلن وﻓَلنه‬2

‫ الضحك هنا رحمة‬:‫قال ابو عبد هللا يعني البخاري رحمه هللا‬
‫)و جا ء ﺭﺑك و الﻤﻠك لفا لفا‬3
‫ﺃي جاء ﺃﻣره و ﻗضائه‬:‫ﻗاﻝ حسن الﺒصري ﺭحﻤه َّللا‬

55
-‫ﻭ اما اسم النﻭر ﻭالﻭجه ﻭ اليد ﻭالعين ﻭالجنب ﻭ نحﻭ ذالك فال يجﻭز اطالقها بالفارسية من غير تأﻭيل ألنها من المتشابهات بخالف األﻭلين‬
)pg33(‫مراقي السعادات‬

41
Imaam Ghazali ‫ رحمه هللا‬said: “ There is no khilaaf regarding the Wujoob of Ta’weel in the case of
Shubhah (doubts raised by the deviants) which cannot be dispelled except (through ta’weel)”.

Imaam-ul-Haramaynal-Juwayni ‫رحمه هللا‬said: If the people had remained as they had been (during the
time of the Sahaba Ikraam), we would have not have ordered anyone to busy themselves in Ilmul
Kalam. As for now, when Bida’ has spread and become torrential, these waves of fitna cannot simply
be left to collide (with the Haqq without combating it).

Mulla Ali Qari‫ رحمه هللا‬says in Mirqaatul Mafateeh: “They (those Ulama who did ta’weel) did not intend
to oppose the Salf-e-Saalih; Allah’s protection is sought that such should be thought regarding them.
Rather, the necessity of their times called for it on accout of the preponderance of Mujassimah,
Jahmiyya etc, from the firaq-udh-Dhalaal and because of their having taken control of the minds of the
laypeople. Thus, they (the ashari and Maturidi Ulama who did ta’weel) inded by that to refute the
falsehood of their statements. On account of this, many of (these Ulama) used to say, “If we had lived
in the time of the Salaf-as-Saalih, when the Aqaaid of people were pure and there were no Mubtileen
(deviants spreading corruption, falsehood and doubts), we would have not gone into ta’weel.’’

42
 “WE ARE THE PEOPLE OF AQEEDAH”

The Salafis believe themselves to be the one chosen and saved sect, as though the rest of us
are the People of kufr and baatil. They deceptively call themselves, “Salafis” to give the
impression that they are following the Salaf.

They do not regard us (Ashaairah and Maturidiyya) as being part of Ahlus Sunnah, on the
basis that Mutakallimeen resorted to Ta’weel as well as Ilmul Kalam. They have gone as far as
classing these great Aimma amongst the other deviated sects, one of the signs of the hour-
ّ ‫و لﻌن اّﺧر ﻫذه اْلﻣة‬: The latter part of this Ummah will curse its earlier ones) as can be seen
(‫ﺃولها‬
below in the images taken from some of their ‘authentic’ sources:

Comparing the years in which the Mutakalimeen ‫ رحمهم هللا‬were born (238AH&260AH), that of
Ibn Taymiyya (661AH), and Muhammed ibn Abdil Wahhab (1115AH/1703-1792CE), whom
most of the Salafis follow, one can clearly see that it was the Mutakalimeen who were closer
to the time of Nabi ‫ ﷺ‬and who had followed Imaams who were from the Salaf and had
lived in the Khairul Quroon ie: Imaam Abu Hanifa‫( رحمه هللا‬80AH-150AH). Therefore, how can
they claim to be following the Salaf when they are following people who emerged centuries
after the Khayrul Quroon?

43
According to the The Salafis, these verses are to be taken in their ‫( ااﻫر‬literal meaning,) and they
believe that Taweel of these ayat equates to kufr and bidah, yet they say this, only to resort to Taweel
as suits them.

Places where the Salafis have no other option but to make Ta’weel56

‫ﺑﻞ ﻳﺪاه ﻣﺒسوطﺘان‬-1

 Here they say, where two hands "‫ "ﻳﺪاه‬is mentioned, it is taken in its literal sense, so what
do they say when one hand is mentioned?

‫ﻳﺪ َّللا ﻓوق ﺃﻳﺪﻳهﻢ‬-2

 Taking the literal meaning here would mean that “‫”ﻳﺪ‬ie, a single hand, is established for
Allah‫ ﷻ‬Once again they make taweel. Salafis disagree and say “‫ ”ﻳﺪ‬is ‫ اسﻢ الﺠنس‬therefore
it means two hands.

‫ﻣﻤا ﻋﻤﻠت ﺃﻳﺪﻳنا‬-3

 We understand the plural to mean ‫ ﻣا ﻓوق االثنﻴن‬whereas the Salafis disagree and say that
here it means ‫ ﻣا ﻓوق الواحﺪ‬therefore like us, they have made Ta’weel.

(‫)ان ﺗنصروا َّللا ﻳنصركﻢ) ﺃي ان ﺗنصروا وﻳن َّللا‬4

 Taking the apparent meaning here ie, “If you help Allah, He will help you” is kufr, as Allah
‫ﷻ‬is not in need of any help. Again, the Salafis have no choice but to make Taweel away
from the apparent meaning: “‫ ”الي معنى يليق به‬to a more befitting meaning as is the method
of the Mutakallimeen.

In a narration it is said:

‫الهﺠر االسوو ﻳﻤﻴن َّللا ﻓﻲ االﺭض‬

 If one takes the LITERAL meaning here ie: “The Hajar-e-Aswad is the right hand of Allah ‫ﷻ‬
on earth”, does this mean that leader of the Qarramita Abu Taahir Al Qarramita who stole
and broke the Hajar-e-aswad , stole and broke the Right hand of Allah‫? ﷻ‬

Abu Dhar shouted his slave which upset Nabi ‫ ﷺ‬who said:
‫ ﺧولكﻢ جﻌﻠهﻢ َّللا ﺗحت ﺃﻳﺪﻳكﻢ‬,‫ﻗاﻝ النﺒﻲ ﷺ اﺧوانكﻢ‬
 Does this mean that the slave was UNDER his hand?

44
After Allah‫ ﷻ‬created the heavens, He ascended57 the throne physically and He sat on the throne. The
feet of Allah‫ ﷻ‬are on the Kursee- This belief is held amongst their senior Ulama, whereas the Salaf never
attributed ‫ جهة‬or‫ ﻣكان‬to Allah‫ ﷻ‬. The Aqeedah of the Salafis here is like that of the
Mujassima/Hashawiyyah.

According to them Istiwaa in these verses means ‫( اسﺘقراﺭ‬To sit) However ‫ اسﺘوى‬has many meanings not
just ‫اسﺘقراﺭ‬:
Someone asked Imaam Malik with
ْ ‫سﺘَ ْﻐﻠَظَ ﻓَٱ‬
ُ ‫سﺘ ََو َٰى َﻋﻠَ َٰى‬
‫سوﻗِه‬ ْ ‫ﻄـَ ۥهُ ﻓَـَا َز َﺭ ۥهُ ﻓَٱ‬ َ ‫ع ﺃَ ْﺧ َر َج‬
ْ ‫ش‬ ْ ‫( َك‬1
ٍ ‫زَﺭ‬ regards to ‫استﻭي‬, so he sat up, began
 (‫ )اسﺘقام‬To stand up perspiring, and said:
‫)ﻗﻞ ﻫﻞ ﻳسﺘوي الذﻳن ﻳﻌﻠﻤون و الذﻳن ال ﻳﻌﻠﻤون‬2 :‫ﻗاﻝ االﻣام ﻣالك ﺭحﻤه َّللا‬
‫ﻓﺄﻣره ﺑه‬,‫) و ﻣا اﺭاك اال ﻣﺒﺘﺪﻋا‬1‫(ﻗوﻝ‬
 (‫ )االﻋﺘﺪاﻝ‬To be equal
‫ﺃن ﻳخرج‬
‫) ولﻤا ﺑﻠغ ﺃشﺪه واسﺘوى‬3
 (‫ )ﻗوي‬To become strong or gain strength
,‫) سﺄلت ﻋن غﻴر ﻣﺠهوﻝ‬2‫(ﻗوﻝ‬
‫)ثﻢ اسﺘوى الى السﻤآء‬4 ‫وﺗكﻠّﻤت ﻓﻲ غﻴر ﻣﻌقوﻝ انك اﻣرﺃ سوءا‬
‫ﺃﺧرجوه‬
 (‫ )القصﺪ‬To intend /direct ones attention

‫)اسﺘوى ﻋﻠى اهوﺭه‬5 ‫ و كﻴﻒ ﻋنه‬,‫) ال ﻳقاﻝ كﻴﻒ‬3‫(ﻗوﻝ‬

 To mount a conveyance ‫ﻣرﻓوع‬
‫( غﻠﺒة‬6
 Some Ulama have written if “ ‫ “ﻋﻠى‬comes after “‫”اسﺘوى‬, it conveys the meaning of "‫"غﻠﺒة‬
‫) ﻓان اسﺘقر ﻣكانه‬7
 (‫ )اسﺘقراﺭ‬To remain/settle/sit.
‫(ثﻢ اسﺘوى ﻋﻠى الﻌرش‬8
 (‫ )اسﺘﻴﻠى‬To affirm authority ie: Allah‫ ﷻ‬established His authority upon the Arsh
 ie, Allah‫ ﷻ‬created the universe and creation, thereafter began to rule His creation.
 We have made ta’weel of ‫ اسﺘوى‬in this verse, in the meaning of “‫ ”اسﺘﻴﻠى‬as this is the most
appropriate in the context of the verse and we have left it at that.
 The Salafis have also made ta’weel, however in the meaning of “‫ ”اسﺘقراﺭ‬and as mentioned, it
does not only come in the meaning of ‫ اسﺘقراﺭ‬yet they go around asking laymen the question of
“Where is Allah‫ ” ﷻ‬eagerly waiting for their response to be “Everywhere58” so that the Salafi
may use this as an opportunity to ask the most demeaning question; “YOU SAY ALLAH‫ ﷻ‬IS
EVERYWHERE, SO DOES THAT MEAN ALLAH‫ ﷻ‬IS IN THE TOILET?”. ‫نﻌوذ ﺑاهلل‬

57
This would mean Allah assumed a position after not being in any position which suggests temporality in His
Dhaat
58
Note: It is has never been the belief of Ahlus Sunnah that Allah is literally everywhere or closeby , rather what
is meant by this is He is All-Aware of everything in every place.Example: To say that you are “close” to someone
but you’re living in different ends of the world, one is not “close in proximity” to the other, in this sense Allah is
“everywhere”

45
The Salafis quote the following from Hadhrat Umar‫ﺭضﻲ َّللا ﻋنه‬

,‫ ثﻢ ﻗاﻝ ﺑﺄلاﺑﻌه ﻓﺠﻤﻌها‬,‫و ان كرسﻴه ﻓوق السﻤاوات واْلﺭض و انه ﻳقﻌﺪ ﻋﻠﻴه ﻓﻤا ﻳفضﻞ ﻣنه ﻣقﺪاﺭ ﺃﺭﺑع ﺃلاﺑع‬
,‫وﺃن له اطﻴﻄا كﺄطﻴط الرحﻞ الﺠﺪﻳﺪ اذا ﺭكب‬

 This is where they contradict themselves:

1) In this narration the word “Kursee” is mentioned, and we know that the Kursee and Arsh are two
different things; the Salafis say this in their books: ‫ و ﺃنه ﻣوضع القﺪﻣﻴن‬,‫و الصحﻴح ﻓﻲ الكرسﻲ ﺃنه غﻴر الﻌرش‬

2) Then they say (regarding this narration) that what is meant by Kursee here is Arsh; they contradict
themselves because further in the narration, Umar ‫ رضي هللا عنه‬says “‫ & ”ﻓﻤا ﻳفضﻞ ﻣنه ﻣقﺪاﺭ ﺃﺭﺑع ﺃلاﺑع‬at
the same time Ibn Taymiyya and his student Ibnul Qayyim devise that there is an empty place on the
Arsh where Allah‫ ﷻ‬will make Nabi‫ ﷺ‬sit with Himself and this is what is meant by “Maqaam
Mahmudaa59”

Imaam Ibnul Jawzi ‫ رحمه هللا‬said in his kitab “‫ ”وﻓع شﺒهة الﺘشﺒﻴه‬that Imaam Ahmad ibn Hanbal‫رحمه هللا‬
never attributed direction to Allah ‫ﷻ‬

Below are a few points which clear the Salafis attribution of place and direction to Allah ‫ﷻ‬

‫ ﻗاﻝ النﺒﻲ ﷺ كان َّللا و لﻢ ﻳكن شﻴئ غﻴره ﺃو ﻣﻌه‬1)

‫"شﻴئ" (نكرﺓ) وانكرﺓ ﺗفﻴﺪ الﻌﻤوم‬

 That is, Allah’s‫ ﷻ‬existence was before everything that He created (time, space, direction); He
was independent of the Arsh before and after its creation

‫ ال ﺗحوﻳه الﺠهات الست كسائر الﻤﺒﺘﺪﻋات‬,‫( وﺗﻌالى ﻋن الحﺪوو و الﻐاﻳات واْلﺭكان واْلﻋضاء واْلووات‬2 60
 If one were to believe that Imaam Tahawi ‫ رحمه هللا‬was wrong here (since the Salafis have listed
him as a Jahami61 due to this Aqeedah of negating limits for Allah ‫ ) ﷻ‬then one may refer to
the Hadith of Nabi ‫ ﷺ‬in the next point:

‫و ﺃنت الﺒاطن ﻓﻠﻴس‬,‫ وﺃنت الظاﻫر ﻓﻠﻴس ﻓوﻗك شﻴئ‬,‫ وﺃنت ﺃْلﺧر ﻓﻠﻴس ﺑﻌﺪك شﻴئ‬,‫(ﻗاﻝ النﺒﻲ ﷺالﻠّهﻢ ﺃنت ﺃوﻝ ﻓﻠﻴس ﻗﺒﻠك شﻴئ‬3
‫لحﻴص ﻣسﻠﻢ‬-‫وونك شﻴئ‬
 This hadith has negated the existence of both time and place existing before Allah‫ﷻ‬
 ‫ﺃْلﺧر‬+‫ﺃْلوﻝ‬- Here Nabi‫ ﷺ‬has negated the point of Allah‫ ﷻ‬existing after time
 ‫وون‬+‫ﻓوق‬-Here Nabi ‫ ﷺ‬has negated the existence of place for Allah‫ﷻ‬

59
Bada’I al Fawaaid- Ibn Qayyim Al Jawziyah
60
Al Aqeedah At Tahawiyya point 38
(‫ذكرﻩ من انكر الحد هلل تعالى‬--‫الدشتي)المبحث الثامن‬-‫اثبات الحد هلل تعالى‬61

46
 ‫َو َما يَ ْعلَ ُم تَأْ ِويلَ ٓۥهُ إِ اال ا‬
‫ٱهلل‬
And no one knows its [true] interpretation except Allah

One may then ask, what is the benefit of these verses if Allah‫ ﷻ‬Alone knows their meaning?

There are many verses in the Quran which we cannot comprehend; Mulla Ali Qari ‫ رحمه هللا‬writes:

‫ﻓائﺪﺗه ااهاﺭ ﻋﺠز الخﻠق و ﻗصوﺭ ﻓهﻤهﻢ‬

“The benefit of these verses is to display man’s weakness and the lack of his understanding”

 The most virtuous of this Ummah, The Sahaba, did not debate about or attempt to explain these ambiguous
verses,. nor did they raise questions such as, “Where is Allah‫” ﷻ‬
 The Salafis have placed so much of importance on this, ascertaining a place and direction for Allah‫ﷻ‬,
whereas Allah‫ ﷻ‬has not placed us in this world to debate about where and how He is.
 Allah‫ ﷻ‬says, “ ‫”وااعتصموا بحبل هللا جميعا و ال تفرقوا‬. Rather than aiding one another, the modernist Muslims,
along with the Salafis, create disunity by confusing the layman in an attempt to appear more learned than
our Ulama who have spent decades of their lives learning this Deen.
 The Quran Majeed is not A Book of self-study where one may read it and understand it in accordance to
one’s judgement. One takes secular education from those well-versed in those particular subjects, so to an
even greater extent should one seek knowledge of the Quran from those possessing a deep understanding of
it.
 Shaykh Al Tantawi has said regarding these verses, “Whoever understood them (ambiguous verses)
according to their human meaning and applied that to Allah‫ ﷻ‬-making the Creator like the creation –has
62
disbelievd. The path is dangerous; safety lies in avoiding delving into this matter.”

It comes in a narration in Muslim Shareef:

63
‫ ﻣا ﺃنت ﺑﻤحﺪث ﻗوﻣا حﺪﻳثا ال ﺗﺒﻠﻐه ﻋقولهﻢ اال كان لﺒﻌضهﻢ ﻓﺘنة‬:‫ﺃن ﻋﺒﺪ َّللا ﺑن ﻣسﻌوو ﺭضﻲ َّللا ﻋنه ﻗاﻝ‬

“You do not narrate anything to a people that is not comprehended by their minds except that it
is a trial for some.”

In another narration in Bukari Shareef:

‫ حﺪثوا الناس ﺑﻤا ﻳﻌرﻓون ﺃﺗحﺒون ﺃن ﻳكذب َّللا و ﺭسوله؟‬:‫و ﻗاﻝ الﻌﻠﻲ ﺭضﻲ َّللا ﻋنه‬
“You should preach to people according to their mental calibre so that they may not convey
wrong things about Allah and His Messenger.”

We should therefore not mention these verse in front of the masses. The safest route for us, being so deficient
in our knowledge, is to avoid asking irrelevant questions and delving into debates on these topics which,
ultimately, may lead to kufr. This task is to be taken upon by Ulama.

62
Ahlus Sunna The Ashari- Shaykh Hamad al-Sinan Shaykh Fawzi al-Anjari (pg80-81)

47
1)The attribute of takween (creation)
Imaam Maturidi-Takween is an eternal attribute that subsists with Allah’s Entity, as do all of His
attributes, and that it is distinct from that which is brought into existence(mukawwan). It is linked with
that which is brought into existence in the world, and every part of the world from the time of its
inception. Just as Allah’s will is eternal and linked with that which is willed at the time of its existence,
so too is His eternal omnipotence with that which is decreed.
Imaam Ashari- Takween is a contingent attribute that does not subsist with Allah’s Entity, and that
according to him it is from the attributes of action and not from the eternal attributes.

2)On hearing he speech of Allah

Imaam Maturidi –The speech of Allah is not heard but rather, what is heard is that which points to it.
Imaam Ashari-The speech of Allah is heard, as is well known in the story of Musa AS.

3)The attribute of wisdom

Imaam Maturidi- The Creator of the universe is described with wisdom, whether that wisdom takes
the meaning of knowledge or the meaning of perfect mastery.
Imaam Ashari-If wisdom takes the meaning of knowledge, then it is an eternal attribute that subsists
with Allah’s Entity, and if takes the meaning of perfect mastery, then it is a contingent quality akin to
takween, and the Entity of the Creator is not described with it.

4)On Allah’s Pleasure with obedience and disobedience

Imaam Maturidi-Allah Wills obedience or disobedience for all things, be they essences or accidents;
however, obedience occurs by Allah’s Will and decree, His pre-destination and pre-ordainment, and
with His pleasure, love, and command. However, disobedience occurs by Allah’s Will and decree and
His pre-destination and pre-ordainment, but not with His pleasure, love or command.
Imaam-Ashari- Allah’s love and pleasure are inclusive of all things just as His will.

5) On that in which there is no capacity to endure

Imaam Maturidi- Being tasked (takleef) with that in which there is no capacity to endure is
impermissible, whereas being burdened with that which cannot be borne is permissible.
Imaam Ashari- Both are permissible.

6)On good and evil and the role of human intellect

Imaam Maturidi-Some of the rulings that relate to legal accountability (Takleef) are known by the
intellect, because the intellect is a tool by which the goodness and evil of some things can be
comprehended, and (it is a tool) by which the obligation of faith is comprehended, as well as (the
obligation of) gratitude to the Giver of bounties. The One who makes this known and obligatory is

64
Ahlus Sunna The Ashari- Shaykh Hamad al-Sinan Shaykh Fawzi al-Anjari(pg12-20)

48
Allah. However, it is through the medium of the intellect, just as the Messenger made the obligation(s)
known and the One who made (things) obligatory in reality is Allah, however it was through the
medium of the Messenger.Imaam Maturidi said: “Because of what one sees (of signs) in the creation
of the heavens and the earth, no one is excused by ignorance of his Creator” and: “Had Allah not sent
a Messenger, it would have still been obligatory for creation to know Him through their intellects.”

Imaam Ashari-Nothimg is made an obligation or a prohibition except by the Sacred Law- not the
intellect-even if the intellect is able to comprehend the goodness and evil of some things. According to
Imaam Ashari, all the rulings that relate to legal accountablility are taken from revelation

7)On the wretched and felicitous

Imaam Maturidi-The wretched person could become felicitious, and the felcitious person could
become wretched.
Imaam Ashari-There is no consideration given to either felicity or wretchedness except during the end
(ie, death) and the requital.

8)On the possibility of a pardoning death

Imaam Maturidi- It is rationally impermissible for disbelief to be pardoned.
Imaam Ashari-It is rationally permissible, but textually impermissible.

9)On the possibility of punishing the believers and rewarding the disbelievers and the role of human
intellect.
Imaam Maturidi- It is rationally and textualy impermissible for the believers to abide eternally in
Hellfire and for the disbelievers to abide in Paradise.
Imaam Ashari-It is rationally permissible but textually impermissible.

10)On the name, the thing named and the act of naming.
Imaam Maturidi-Some of the Maturidis say that the name and the thing named (al-ism wal-
musamma) are one.
Imaam Ashari-There is a distinction between the two, between them and the “act of naming”
(tasmiya).

11) On the condition of being male for the rank of prophethood

Imaam Maturidi-Being male is a condition for Prophethood and that, consequently, it is impermissible
for a woman to be a Prophetess.
Imaam Ashari-Being Male is not a condition for it, and that being female does not negate it.

12) On the actions of the Creator and the actions of the creation
Imaam Maturidi- The action of the servant is called acquisition and not creation, and that the action of
the Real (Allah) is called creation and not acquisition – and both are inclusive of action.

Imaam Ashari- The “action” denotes a real bringing into existence and the acquisition of the servant is
only called “action” figuratively.

49
50