بِسۡمِ ٱللَّهِ ٱلرَّحۡمَٰنِ ٱلرَّحِيمِ
Praise be to Allaah Azwajal
Recently came across an article on the topic of "Did Salaf differed in Aqeedah?"
Some people believe that the Salaf Never differed in Aqeedah. This is a wrong assumption and carry's no
"Salaf differed in few MINOR/Subsidiary issues of Aqeedah (furoo) and they didn't differ in. fundamentals [usool]"
When we say salaf, let restrict to first three generations of Prophet Sallalahu Alaihiwasallam:
Sheikh Muhammad Salih Ibn al-Uthaymeen (Rah) in his book, "Liqaa-al-Baab al-Maftooh", Q # 1322 says
<
With regard to taking Salafiyyah as a path or methodology which a person follows and regards as misguided those Muslims who differ with him, even if they are following the truth, and taking Salafiyyah as a partisan path is undoubtedly contrary to Salafiyyah. All of the Salaf or early generations called for unity and harmony around the Sunnah of the Messenger (blessings and peace of Allah be upon him) and did not regard as misguided those who differed with them with on the basis of their understanding and interpretation, except when it came to matters of ‘aqeedah or beliefs, because they regarded those who differed with them in these matters as misguided. But with regard to practical issues they were often easy-going.
But some of those who followed the path of Salafiyyah in modern times started to regard as misguided everyone who differed from them, even if that person was correct, and some of them adopted a partisan approach like that of other parties which claimed to belong to the religion of Islam. This is something that is to be denounced and cannot be approved of, and it should be said to these people: Look at the way of the righteous early generation (al-salaf al-saalih), what did they used to do? Look at their way and how open hearted they were in the case of differences in which ijtihaad is justified (and differences of opinion are allowed). They even used to differ concerning major issues, matters of belief and practical issues. You will find some of them, for example, denying that the Messenger (blessings and peace of Allah be upon him) saw his Lord, whereas others say that he did see Him. You will see some of them saying that what will be weighed on the Day of Resurrection is deeds, whereas others will say that it is the books of deeds that will be weighed. You will also see them differing a great deal with regard to matters of fiqh having to do with marriage, shares of inheritance, buying and selling, and other issues. Yet despite all that they did not regard one another as misguided.
Salafiyyah in the sense of being a particular party with its distinguishing characteristics and in which the members regard everyone else as misguided, these people have nothing to do with Salafiyyah at all.
As for the Salafiyyah which means following the path of the Salaf in belief, word and deed, in calling for unity and harmony and mutual compassion and love, as the Prophet (blessings and peace of Allah be upon him) said: “The likeness of the believers in their mutual love, mercy and compassion is that of a single body; when one part of it is suffering the rest of the body joins it in fever and staying awake” -- this is the true Salafiyyah. (From: http://islamqa.info/en/125476 Liqaa’aat al-Baab al-Maftooh, 3/246)
لقاء الباب المفتوح
فضيلة الشيخ محمد بن صالح العثيمين
السؤال: فضيلة الشيخ جزاكم الله خيراً: نريد أن نعرف ما هي السلفية كمنهج، وهل لنا أن ننتسب إليها؟ وهل لنا أن ننكر على من لا ينتسب إليها، أو ينكر على كلمة سلفي أو غير ذلك؟
________________________________________
الجواب: السلفية: هي اتباع منهج النبي صلى الله عليه وسلم وأصحابه؛ لأنهم هم الذين سلفونا وتقدموا علينا، فاتباعهم هو السلفية. وأما اتخاذ السلفية كمنهج خاص ينفرد به الإنسان ويضلل من خالفه من المسلمين ولو كانوا على حق، واتخاذ السلفية كمنهجٍ حزبي فلا شك أن هذا خلاف السلفية ، فالسلف كلهم يدعون إلى الاتفاق والالتئام حول سنة الرسول صلى الله عليه وسلم ولا يضللون من خالفهم عن تأويل، اللهم إلا في العقائد، فإنهم يرون أن من خالفهم فيها فهو ضال، أما في المسائل العملية فإنهم يخففون فيها كثيراً. لكن بعض من انتهج السلفية في عصرنا هذا صار يضلل كل من خالفه ولو كان الحق معه، واتخذها بعضهم منهجاً حزبياً كمنهج الأحزاب الأخرى التي تنتسب إلى دين الإسلام، وهذا هو الذي يُنكر ولا يمكن إقراره، ويقال: انظروا إلى مذهب السلف الصالح ماذا كانوا يفعلون! انظروا طريقتهم وفي سعة صدورهم في الخلاف الذي يُسوغ فيه الاجتهاد، حتى إنهم كانوا يختلفون في مسائل كبيرة، وفي مسائل عقدية، وعملية، فتجد بعضهم مثلاً يُنكر أن الرسول صلى الله عليه وسلم رأى ربه، وبعضهم يقول: بلى، وترى بعضهم يقول: إن التي توزن يوم القيامة هي الأعمال، وبعضهم يرى أن صحائف الأعمال هي التي توزن، وتراهم أيضاً في مسائل الفقه يختلفون كثيراً، في النكاح، والفرائض، والبيوع، وغيرها، ومع ذلك لا يضلل بعضهم بعضاً. فالسلفية بمعنى أن تكون حزباً خاصاً له مميزاته ويضلل أفراده من سواهم فهؤلاء ليسوا من السلفية في شيء. وأما السلفية اتباع منهج السلف عقيدة وقولاً وعملاً وائتلافاً واختلافاً واتفاقاً وتراحماً وتواداً، كما قال النبي صلى الله عليه وسلم: (مثل المؤمنين في توادهم وتراحمهم وتعاطفهم كمثل الجسد الواحد إذا اشتكى منه عضو تداعى له سائر الجسد بالحمى والسهر) فهذه هي السلفية الحقة.
(57/15)
END QUOTE>>
DALEEL:
1.) Differed in whether Prophet (صلى الله عليه وسلم) saw ALLAH Azwajal in Miraj:DALEEL:
وَلَقَدْ رَآهُ نَزْلَةً أُخْرَىٰ
[53:13] And indeed he (Muhammad [sal-Allâhu 'alayhi wa sallam]) saw him [Jibrâîl (Gabriel)] at a second descent (i.e. another time).
وَلَقَدْ رَآهُ بِالْأُفُقِ الْمُبِينِ
[81:23] And indeed he (Muhammad [sal-Allâhu 'alayhi wa sallam]) saw him [Jibrâîl (Gabriel)] in the clear horizon (towards the east).
باب مَعْنَى قَوْلِ اللَّهِ عَزَّ وَجَلَّ: {وَلَقَدْ رَآهُ نَزْلَةً أُخْرَى} وَهَلْ رَأَى النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ رَبَّهُ لَيْلَةَ الإِسْرَاءِ
The Meaning of the Saying of Allah, The Mighty and Sublime: And indeed he saw him at a second descent (another time)"; And did the prophet (saws) see his lord on the night of the Isra?
Chapter 77 in Kitab-al-Eeman of Sahih Muslim has many hadiths on this.
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُعَاذُ بْنُ هِشَامٍ، حَدَّثَنَا أَبِي ح، وَحَدَّثَنِي حَجَّاجُ بْنُ الشَّاعِرِ، حَدَّثَنَا عَفَّانُ بْنُ مُسْلِمٍ، حَدَّثَنَا هَمَّامٌ، كِلاَهُمَا عَنْ قَتَادَةَ، عَنْ عَبْدِ اللَّهِ بْنِ شَقِيقٍ، قَالَ قُلْتُ لأَبِي ذَرٍّ لَوْ رَأَيْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم لَسَأَلْتُهُ فَقَالَ عَنْ أَىِّ شَىْءٍ كُنْتَ تَسْأَلُهُ قَالَ كُنْتُ أَسْأَلُهُ هَلْ رَأَيْتَ رَبَّكَ قَالَ أَبُو ذَرٍّ قَدْ سَأَلْتُ فَقَالَ " رَأَيْتُ نُورًا "
Abdullah b. Shaqiq reported:
I said to Abu Dharr: Had I seen the Messenger of Allah, I would have asked him. He (Abu Dharr) said: What is that thing that you wanted to inquire of him? He said: I wanted to ask him whether he had seen his Lord. Abu Dharr said: I, in fact, inquired of him, and he replied: I saw Light.
Sahih Muslim 178 b (http://sunnah.com/muslim/1/351)
حَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا أَبِي، حَدَّثَنَا إِسْمَاعِيلُ، عَنِ الشَّعْبِيِّ، عَنْ مَسْرُوقٍ، قَالَ سَأَلْتُ عَائِشَةَ هَلْ رَأَى مُحَمَّدٌ صلى الله عليه وسلم رَبَّهُ فَقَالَتْ سُبْحَانَ اللَّهِ لَقَدْ قَفَّ شَعْرِي لِمَا قُلْتَ . وَسَاقَ الْحَدِيثَ بِقِصَّتِهِ . وَحَدِيثُ دَاوُدَ أَتَمُّ وَأَطْوَلُ
Masruq reported:
I asked 'A'isha if Muhammad (صلى الله عليه وسلم) had seen his Lord. She replied: Hallowed be Allah, my hair stood on end when you said this, and he (Masruq) narrated the hadith as narrated above. The hadith reported by Dawud is more complete and longer. Sahih Muslim 177 c (http://sunnah.com/muslim/1/348 , http://sunnah.com/muslim/1/346)
Masruq reported:
وَحَدَّثَنَا ابْنُ نُمَيْرٍ، حَدَّثَنَا أَبُو أُسَامَةَ، حَدَّثَنَا زَكَرِيَّاءُ، عَنِ ابْنِ أَشْوَعَ، عَنْ عَامِرٍ، عَنْ مَسْرُوقٍ، قَالَ قُلْتُ لِعَائِشَةَ فَأَيْنَ قَوْلُهُ { ثُمَّ دَنَا فَتَدَلَّى * فَكَانَ قَابَ قَوْسَيْنِ أَوْ أَدْنَى * فَأَوْحَى إِلَى عَبْدِهِ مَا أَوْحَى} قَالَتْ إِنَّمَا ذَاكَ جِبْرِيلُ صلى الله عليه وسلم كَانَ يَأْتِيهِ فِي صُورَةِ الرِّجَالِ وَإِنَّهُ أَتَاهُ فِي هَذِهِ الْمَرَّةِ فِي صُورَتِهِ الَّتِي هِيَ صُورَتُهُ فَسَدَّ أُفُقَ السَّمَاءِ .
I said to 'A'isha: What about the words of Allah:" Then he drew nigh and came down, so he was at a distance of two bows or closer still: so He revealed to His servant what He revealed" (al-Qur'an, 53. 8-10)? She said: It implies Gabriel. He used to come to him (the Holy Prophet) in the shape of men; but he came at this time in his true form and blocked up the horizon of the sky. [Sahih Muslim 177] http://sunnah.com/muslim/1/349
2.) The Meaning of weighing the Deeds:
وَالْوَزْنُ يَوْمَئِذٍ الْحَقُّ ۚ فَمَن ثَقُلَتْ مَوَازِينُهُ فَأُولَـٰئِكَ هُمُ الْمُفْلِحُونَ
[7:8] And the weighing on that day (Day of Resurrection) will be the true (weighing). So, as for those whose Scale (of good deeds) will be heavy, they will be the successful (by entering Paradise).
Some salaf said deeds will be weighed, some says the scrolls where they are recorded will be weighed, and some say those who performed the deeds will be weighed.
Tafsir Ibn Kathir on Soorah al-A'raaf Chapter 7 verse 8
http://www.qtafsir.com/index.php?option=com_content&task=view&id=1360&Itemid=62
3.) Punishing of Dead in there grave because of wailing:
Dead is Punished
حَدَّثَنَا مُحَمَّدُ بْنُ بَشَّارٍ، حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، قَالَ سَمِعْتُ قَتَادَةَ، يُحَدِّثُ عَنْ سَعِيدِ بْنِ الْمُسَيَّبِ، عَنِ ابْنِ عُمَرَ، عَنْ عُمَرَ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ " الْمَيِّتُ يُعَذَّبُ فِي قَبْرِهِ بِمَا نِيحَ عَلَيْهِ
Umar reported Allah's Apostle (صلى الله عليه وسلم) as saying:
The dead is punished in the grave because of wailing on it. Sahih Muslim 927 b http://sunnah.com/muslim/11/21
It Applies to Jews
وَحَدَّثَنَا قُتَيْبَةُ بْنُ سَعِيدٍ، عَنْ مَالِكِ بْنِ أَنَسٍ، فِيمَا قُرِئَ عَلَيْهِ عَنْ عَبْدِ اللَّهِ بْنِ، أَبِي بَكْرٍ عَنْ أَبِيهِ، عَنْ عَمْرَةَ بِنْتِ عَبْدِ الرَّحْمَنِ، أَنَّهَا أَخْبَرَتْهُ أَنَّهَا، سَمِعَتْ عَائِشَةَ، وَذُكِرَ، لَهَا أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ، يَقُولُ إِنَّ الْمَيِّتَ لَيُعَذَّبُ بِبُكَاءِ الْحَىِّ . فَقَالَتْ عَائِشَةُ يَغْفِرُ اللَّهُ لأَبِي عَبْدِ الرَّحْمَنِ أَمَا إِنَّهُ لَمْ يَكْذِبْ وَلَكِنَّهُ نَسِيَ أَوْ أَخْطَأَ إِنَّمَا مَرَّ رَسُولُ اللَّهِ صلى الله عليه وسلم عَلَى يَهُودِيَّةٍ يُبْكَى عَلَيْهَا فَقَالَ " إِنَّهُمْ لَيَبْكُونَ عَلَيْهَا وَإِنَّهَا لَتُعَذَّبُ فِي قَبْرِهَا "
'Amra daughter of 'Abd al Rahman narrated that she heard (from) 'A'isha and made a mention to her about 'Abdullah b. 'Umar as saying:
The dead is punished because of the lamentation of the living. Upon this 'A'isha said: May Allah have mercy upon the father of 'Abd al-Rahman (Ibn 'Umar). He did not tell a lie, but he forgot or made a mistake. The Messenger of Allah (صلى الله عليه وسلم) happened to pass by a (dead) Jewess who was being lamented. Upon this he said: They weep over her and she is being punished in the grave. Sahih Muslim 932 c
More on this http://sunnah.com/bukhari/23
Conclusion:-
The above Daleel are SOUND and Authentic. The Salaf differed with each in MINOR issues of Aqeedah. They didn't differ in Bizarre theories like interpreting attributes of ALLAH azwajal or wahdathal wujood etc. Those who deny the above daleel are ignorant or those who reject the truth.The important point is as Shayk Uthaymeen(rah) says "yet despite all that they did not regard one another as misguided". They were not harsh against each other nor did they boycott each other
SCHOLARS Differing
Abu Ja'far AI- Warraq AI-Tahawi (853 to 935 AH) is a Student of Imam Abu Haniffa (rah) and the book called Aqeedah At-tahawiyya is famous among the students of knowledge.
The great scholar Abu Ja’far At-Tahawi, may Allah have mercy on him, said regarding Aqeedah At-tahawiyya :
هذا ذكر بيان عقيدة أهل السنة والجماعة على مذهب فقهاء الملة أبي حنيفة النعمان بن ثابت الكوفي وأبي يوسف يعقوب بن إبراهيم الأنصاري وأبي عبدالله محمد بن الحسن الشيباني رضوان الله عليهم أجمعين وما يعتقدون من أصول الدين ويدينون به رب العالمين
This is a presentation of the beliefs of Ahl us-Sunnah wal-Jama’ah, according to the school of the jurists of this religion, Abu Hanifa An-Nu’man ibn Thabit Al-Kufi, Abu Yusuf Ya’qub ibn Ibrahim Al-Ansari
and Abu Abdullah Muhammad ibn al-Hasan al-Shaybani, may Allah be pleased with them all, and what they believe regarding the fundamentals of the religion and their faith in the Lord of all the worlds.
In his book, Imam Tahaawi says "He is Qadeem with no beginning and Eternal with no end"
قَدِيمٌ بِلَا ابْتِدَاءٍ دَائِمٌ بِلَا انْتِهَاءٍ
Commentary of Al-Shaikh Abdul Aziz Bin Abdullah Bin Baaz says
"Only those names for which there is evidence in the Quran and the authentic Sunnah can be used for Allah. They cannot be introduced into the Islamic vocabulary simply at one's whim, and this has been clearly understood by the Imams of the pious predecessors."
Imam Tahaawi says "Allah Almighty is above all limits and anthropomorphic descriptions. Unlike other things He is not bound by the six directions"
وَتَعَالَى عَنِ الْحُدُودِ وَالْغَايَاتِ وَالْأَرْكَانِ وَالْأَعْضَاءِ وَالْأَدَوَاتِ لَا تَحْوِيهِ الْجِهَاتُ السِّتُّ كَسَائِرِ الْمُبْتَدَعَاتِ
Shaikh Bin Baaz says "this brief statement needs explanation in order to remove all lingering doubts."
Imam Tahaawi says "A man does not come out of the bond of faith until he denies all that made him enter the faith originally."
وَلَا يَخْرُجُ الْعَبْدُ مِنَ الْإِيمَانِ إِلَّا بِجُحُودِ مَا أَدْخَلَهُ فِيهِ
Shaikh Bin Baaz says "Such a narrow definition is not without criticism. An infidel enters into the fold of Islam by pronuuncing two Shahadah if he had not previously said them. If he had said them before but had then committed an offence which caused his infidelity, he can re-enter Islam by repenting."
Imam Tahaawi says "Iman(i.e. faith) has to be announced verbally and testified in the heart."
وَالْإِيمَانُ هُوَ الْإِقْرَارُ بِاللِّسَانِ وَالتَّصْدِيقُ بِالْجَنَانِ
Shaikh Bin Baaz says "This definition is inadequate and objectionable;"
Imam Tahaawi says "The essence of faith is one.All faithful are the same as far as the fundamental of faith is concerned. However, they vary in ranks due to the variation in their fear of Allah and in their rejection of lust and desire and in keeping with the most preferable duties."
وَالْإِيمَانُ وَاحِدٌ وَأَهْلُهُ فِي أَصْلِهِ سَوَاءٌ وَالتَّفَاضُلُ بَيْنَهُمْ بِالْخَشْيَةِ وَالتُّقَى وَمُخَالِفَةِ الْهَوَى وَمُلَازِمَةِ الْأَوْلَى
Shaikh Bin Baaz says "His statement that faith is one and that all faithful people are basically equal is highly objectionable; indeed, it is completely false."
Imam Tahaawi says "Allah Almighty has only asked people to do what they can manage. They themselves are not able to do anything except what he has enabled them to do."
وَلَمْ يُكَلِّفْهُمُ اللَّهُ تَعَالَى إِلَّا مَا يُطِيقُونَ وَلَا يُطِيقُونَ إِلَّا مَا كَلَّفَهُمْ
Shaikh Bin Baaz says "This is not true; in fact, the people are able to do much more than they have been required to do by Allah because He, out of His grace and kindness, wished to make things easy for his servants and not to make their deen oppressive."
On Imam An-Nawawi and Imam Ibn Hajr al-Asqalaani Shayk Albani said
"I know that they were both Ash’aris but they both did not intend to [wilfully] oppose the Book and the Sunnah, they erred and thought two things about the Ash’ari aqidah that they inherited: firstly that Imaam al-Asha’ri held that view but he only did so in the earlier days because he came back from holding that opinion, and secondly, they were under the false impression that it was correct, but it is not."
Reference:
http://shaikhalbaani.wordpress.com/2011/12/22/asking-for-allaahs-mercy-for-those-who-fell-into-innovations-connected-to-aqidah-4-if-you-call-someone-an-innovator-either-he-really-is-or-it-goes-back-on-you/
Were Ibn Hajar Asqalani and Imam Nawawi followers of Ash'ari Aqeedah? If so did they propagate it?
Were Ibn Hajar Asqalani and Imam Nawawi followers of Ash'ari Aqeedah? If so did they propagate it?
More Reference:
1. Do the sahaba differ in Aqeedah? Sheik Assim-al-hakeem http://www.youtube.com/watch?v=6oB-Th-JMAw
2. The Salaf's Way of Dealing with Differences and their Unity
Compiled by Shaikh (Dr.) Abdullah al-Farsi
http://www.ahya.org/amm/modules.php?name=Sections&op=viewarticle&artid=158
No comments:
Post a Comment