[SergZHy67]

I keep struggling with aqeedah issues. It has started to affect my salah and good actions as i dont feel like doing them. I keep coming across salaf quotes which support the salafi aqeedah. Then i hear how ashari's are deviant and i start to lose hope. At the same time i read how great scholars like nawawi and ibn hajar were ashari's and how salafis are incorrect.

I have no idea what to do? How do i work out whats correct?

[TheBest-Host]

brother

the best thing you can do is get a good comprehensive view of the evidences of ashari/maturidi being the right path, and you can find that on the following link

http://www.masud.co.uk/ISLAM/misc/ahlsunna.htm

salaam!

[GentlieGant]

I keep struggling with aqeedah issues. It has started to affect my salah and good actions as i dont feel like doing them. I keep coming across salaf quotes which support the salafi aqeedah. Then i hear how ashari's are deviant and i start to lose hope. At the same time i read how great scholars like nawawi and ibn hajar were ashari's and how salafis are incorrect.

I have no idea what to do? How do i work out whats correct?

Brother, All sunnis have the same Aqeeda.

The sunni scholors did disagree on how to interpret the ambiguous attributes of Allah found in the Quran. Its only about those attributes that they differ, but even then they do not in essence disagree . But those issues are not required to know by everyone because we are not even suppose to think about the Zaat of Allah in the first place.

But in modern day common laymen zealots on both the sides have brought these arguments to the common everyday people, and hence you find yourself confused. Its sad that this issue has affected your prayers. Assuming you know a bit about the discussion, the following should be enough for you to just know that its all good, and just move on with the important matters of deen. This is what Mufti Taqi Usmani D.B wrote , and should be enough, to not further delve into this issue and waste your time .

The Issue of the Ambiguous Attributes of Allah
By Mufti Muhammad Taqi Usmani
Translated by Zameelur Rahman
Zuhayr ibn Harb and Ibn Numayr narrated to me: both of them from al-Muqri’. Zuhayr said: from ‘Abdullah ibn Yazid al-Muqri’: he said: Haywah narrated to us: Abu Hani informed me: that he heard Abu ‘Abd al-Rahman al-Hubuli: that he said: ‘Abdullah ibn ‘Amr ibn al-’As (Allah be pleased with him) says: that he heard Allah’s Messenger (Allah bless him and grant him peace) say:

“Verily all the hearts of the children of Adam are between two fingers of the fingers of the Most Merciful like one heart. He disposes of them however He wills.” Then Allah’s Messenger (Allah bless him and grant him peace) said: “O Allah! Disposer of Hearts, dispose our hearts to Your obedience.” (Sahih Muslim)

His statement “two fingers of the fingers of the Most Merciful”: al-Nawawi (may Allah have mercy on him) said: “This is one of the hadiths of attributes and there are two views in regards to them which have just preceded:

“One of them is to believe in them without venturing into ta’wil (interpretation) or trying to understand its meaning. Rather, one believes it is the truth and that its outward purport is not intended. Allah Most High said: ‘Naught is as His likeness’ (42:11).

“And the second is to interpret them in a manner that is befitting. According to this, the intended meaning is figurative. This is just as is said, ’such and such a person is in my grasp and in my palm’; it is not intended by it that he took up residence in his palm, rather the intent is: he is under my power. It is said, ’such and such a person is between my two fingers, I turn him however I wish’ i.e. that he is under my control and I will dispose of him how I wish. Thus, the meaning of the hadith is that He (Glorified and High is He) disposes of the hearts of His servants and other hearts besides them however He wills. None of them are thwarted from him, and what He intends does not escape Him, just as what is between the two fingers of man is not thwarted from him. Thus, He addresses the Arabs [in a manner] by which they will understand it and the like of it by [making use of] sensual meanings that give assurance to their souls. If it is said: Allah’s Power is one, and ‘two fingers’ (isba’an) is for duality, the response is that it has preceded that this is figurative and metaphorical, so the simile (tamthil) occurred in accordance to what they are used to without intending thereby duality or plurality. And Allah knows best.”

The weak servant (Allah pardon him) says:

Imam al-Nawawi (Allah Most High have mercy on him) only mentioned two paths (madhhabs) of the ‘ulama of Ahl al-Sunnah in the likes of these texts which attribute a finger to Allah (Most High), or a hand, or a palm, and other things besides these.

The first of them is the path of tafwid (relegation) and this is the position of the majority of the muhaddithin (hadith scholars) and predecessors (salaf), and the second is ta’wil (interpretation), and this is the position of most mutakallimin (scholastic theologians).

There is a third path which a group of the predecessors took, and al-Hafiz al-Dhahabi, ‘Allamah Ibn Taymiyyah and his student Ibn al-Qayyim (Allah Most High have mercy on them) preferred, and it is that the intended meaning of “finger” is its literal sense (ma’naha l-haqiqiyyah) but it is an attribute of Allah (Most High), is not a limb and is not like the fingers of creation, rather its kayfiyya (modality) is unknown.

‘Allamah Ibn Daqiq al-’Id mentioned a fourth method which was approved by many ‘ulama. He said: “We say about the problematic attributes, it is true and truthful according to the meaning Allah intended. Whoever interprets it, we consider [the interpretation]. If its interpretation is close, in accordance with the language of the Arabs we do not reject it, and if it is distant, we refrain from it and return to affirming [the intended meanings of the attributes] while declaring transcendence. That which is from the attributes whose meaning is apparent and clearly understood from the conversation of the Arabs we understand it in accordance with that, like His statement ‘In that I neglected the side of Allah (janb Allah)’ (39:56), for indeed the intended meaning of it in their popular usage is ‘duty to Allah (haqq Allah)’, so there is no hesitation in understanding it in accordance with this [meaning]. Similar is his statement: ‘Verily, the heart of the son of Adam is between the two fingers of the Most Merciful’, for indeed the intended meaning of it is that the will of the son of Adam’s heart is controlled by Allah’s Power and what He brings down on it.” Al-Hafiz transmitted this in Fath al-Bari (13:383), Kitab al-Tawhid, Bab ma Yudhkaru fi l-Dhati wa l-Nu’ut

All four paths are conceivable (muhtamilah). Multitudes of the verifying scholars have taken every one of them. For indeed the important thing in creed (‘aqidah) is declaring Allah (Most High) beyond tashbih (comparison) and ta’til (negation), and every one of these four paths is firmly convinced of this. The difference between them is not a difference in creed, for indeed the creed is declaring Allah beyond tashbih and ta’til, and it is only a difference of opinion in expressing that creed and basing them on the texts. So not one of these paths is entirely baseless or absolutely misguided, even if theoretical debates and arguments have not ceased to run between them for many centuries. Occasionally browbeating, exaggeration and excess occurred in them from the various sides and occasionally one of them steered in the direction of trespassing the limits of moderation, but the truth is that the basis of the dispute is nothing but an ijtihadi (judgemental) dispute, akin to the differences of the fuqaha (jurists) in juristic matters which are open to interpretation (mujtahad fiha). For this reason, outstanding scholars of the ummah, adherent devotees to the Book and the Sunnah of whose being from the people of truth and from the Ahl al-Sunnah wa l-Jama’ah is not in doubt, took every opinion from these four opinions.

It is apparent that the path of the majority of the predecessors (salaf) was tafwid, and this is the safest, most prudent [path] and most in accordance with His statement (Most High): “no one knows its interpretation except Allah. And those who are firmly grounded in knowledge say: we believe therein’” (3:7). We have spoken on this matter in some detail in our writings around Tafsir ‘Uthmani which is from the sum of our Arabic essays. See, for elaboration of all sides of the matter, Kitab al-Asma’ wa l-Sifat by al-Bayhaqi, Daf’ Shubah al-Tashbih by Ibn al-Jawzi, Sharh Hadith al-Nuzul by Ibn Taymiyyah and Bawadir al-Nawadir by Shaykh Ashraf ‘Ali al-Thanawi (Allah Most High have mercy on them).

(Takmilah Fath al-Mulhim Vol 5. pp. 379-80)

[ahagotyou]

I keep struggling with aqeedah issues. It has started to affect my salah and good actions as i dont feel like doing them. I keep coming across salaf quotes which support the salafi aqeedah. Then i hear how ashari's are deviant and i start to lose hope. At the same time i read how great scholars like nawawi and ibn hajar were ashari's and how salafis are incorrect.

I have no idea what to do? How do i work out whats correct?

There is proof of ibn Kathir r.h whom salafis uphold being "Ashari"

Try this "kathir ashari marifah" in google and click on the first link from Marifah.

[V8V8V8]

I keep struggling with aqeedah issues. It has started to affect my salah and good actions as i dont feel like doing them. I keep coming across salaf quotes which support the salafi aqeedah. Then i hear how ashari's are deviant and i start to lose hope. At the same time i read how great scholars like nawawi and ibn hajar were ashari's and how salafis are incorrect.

I have no idea what to do? How do i work out whats correct?

Do not worry brother - you shall be fine.
For some time avoid Salafis. Later on you shall loose all attraction for their company, IA.
Matter of Aqeedah is serious and a single innocuous looking matter might introduce enough venom into your thoughts to send you into a tizzy.
And then Satan the cursed is always on the lookout to put us in trouble.
Our Baser Self is at its miserable best in such times.
If believers have left this world with Iman in spite of above then this can only said to be a blessing from Allah (SWT).
And that is where we should pin pour hopes - after all who can better guard our Iman than Him?

[aliceingoogs]

If you understand Urdu, please listen to the 5th lecture on the following page:

Link: http://talksofdeen.com/saeed.html

Title: Khawarij, Shia, Mu'tazila, Muzassesa, Ash'ari, Maturidi, Salafi Etc.

Speaker: Mufti Sa'eed Ahmad Palanpuri, teacher at Darul Uloom Deoband.

Wallaahu A'lam.

22.60

[Dumpishchaism]

Brother, All sunnis have the same Aqeeda.

The sunni scholors did disagree on how to interpret the ambiguous attributes of Allah found in the Quran. Its only about those attributes that they differ, but even then they do not in essence disagree . But those issues are not required to know by everyone because we are not even suppose to think about the Zaat of Allah in the first place.

ok so mufti Muhammad Taqi Usmani said that this aspect of difference is compatiable with sunni's, but what about the other serious differences salafi's have from the accepted norms of sunni Islam such as being anti-taqleed, rejecting sufism, rejecting many views of consensus, labelling some sunni views as shirk and many others as bidah?; these are some serious unbridgable differences brother and serious enough for their advocates to be considered misguided so if you dont have any good mufti explanations of why their all ok too, then it is not correct to direct people in the salafi way based on just the above

[illiniastibly]

Do not worry brother - you shall be fine.
For some time avoid Salafis. Later on you shall loose all attraction for their company, IA.
Matter of Aqeedah is serious and a single innocuous looking matter might introduce enough venom into your thoughts to send you into a tizzy.
And then Satan the cursed is always on the lookout to put us in trouble.
Our Baser Self is at its miserable best in such times.
If believers have left this world with Iman in spite of above then this can only said to be a blessing from Allah (SWT).
And that is where we should pin pour hopes - after all who can better guard our Iman than Him?

esp the bold part