Kitab al Tahid
(Original Manuscript) 423 Seiten https://cudl.lib.cam.ac.uk/view/MS-ADD-03651/9
Al-Maaturiidii
http://www.sacred-texts.com/isl/isl/isl31.htm
In the latter part of the second century A.H., there developed a rationalist
tendency among some Islamic thinkers--first influenced apparently by Neoplatonic
and Aristotelian theological ideas of the Eastern Christians, and later by
direct contact with Greek philosophy translated into Arabic--to systematize
Islamic religious doctrine. These thinkers called themselves ahl al-‘adl wa
al-tawḥīd (People of the [Divine] Justice and Unity) from two of their most
characteristic arguments. God's justice, they held, necessitated that man have
free will and moral choice--otherwise God would punish men for His own acts.
Moreover, the Divine attributes, such as being on the Throne, seeing and
speaking, must be created, otherwise they would be uncreated co-eternal partners
with God, destroying His unity. Since God's Word, the Qur’ān, is an aspect of
His speaking, it must therefore be created. They bolstered their position with
philosophical ideas whose ultimate origins were Greek.
These arguments were wholly unacceptable to the Old Believers, whose spokesmen
included Ahmad ibn Ḥanbal, and who resented what they saw as an attempt to make
God conform to the irrelevant ideas of His creatures. They dubbed the
rationalists "withdrawers" (Mu‘tazila).
Three Caliphs attempted to make the heresy the official school of the empire,
but in A.H. 235/A.D. 850, the Caliph al-Mutawakkil decreed the death penalty for
any who taught that the Word of God is created--a considerable
blow to the Mu‘tazila. The attractions of Mu‘tazilī rationalism remained strong,
however, and with the latter half of the third century A.H. there appeared
several champions of the Old Believer position--which in its most intransigent
form had refused to allow any place at all to reason, relying exclusively on
Qur’ān and Ḥadīth--who undertook to defend it with the same logical weapons by
which the Mu‘tazila had attacked it. Together with the Mu‘tazila, they became
known as "exponents of Kalām" (mutakallimin).
One of these champions was the leader of the Ḥanafī school of Samarqand in
Transoxania, Abū Manṡūr al-Māturīdī (died A.H. 333/A.D. 944). Few if any of his
actual writings have survived, but his teachings and lecture notes were
collected and set down by his students. The following selections are from a
creed of the school, derived from Māturīdī's teaching, and probably set down one
generation later. It contains many propositions found in the brief creed of his
master Abū Ḥanīfa, but its far more complex character shows how swiftly Islamic
theology had had to develop in the scant two centuries after Abū Ḥanīfa's death.
A Creedal Statement of Al-Māturīdī
1. Those things in which knowledge (‘ilm) occurs are three: sound perceptions,
right intelligence, and information, coming from truthful servants of God. The
Sophists held that it does not occur at all, because the data furnished by these
sources are self-contradictory; in perception, a squint-eyed man will see one
thing as two; as for reason, its activity may hit or miss, while information may
be true or false. We reply, we are dealing here with sound perception, so that
what you argue is not sound. As to reason, we mean right reason, and as to
information,
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we mean information of the infallible messengers of God, related by consecutive
testimony.
2. The World is originated (muḥdath), because it is divided into substances and
accidents, and accidents are originated, for this is the name given to something
which was not, then came to be. Thus we call cloud an occurrence. And substances
are never free from accident, so they are also originated, because of their
partnership with originated things in existence. If it is established that the
World is originated, then it is established that it is occasioned by the action
of another than itself, and if it is established that it has a maker, then its
maker is eternal, since if he were not eternal he would have to be also
originated, and what is originated must necessarily have an originator, and
similarly with the second and third events in a regressive causal series, and
the causal series cannot be infinite (wa al-tasalsul bāṭil).
And according to the materialists the world is originated from Primeval Stuff (ṭīna
qadīma), that is to say from an eternal root which is matter, for they hold that
creation ex nihilo (al-ijād la min aṡl) is impossible.
3. The Maker must be one, since if there were two they would necessarily either
concur or not concur in their creating. Now agreement would be evidence of the
weakness of both or either of them, since a free agent does not agree except by
compulsion, and if they differed, then either they would each attain their
desire--an absurdity--or they would not attain it, which would mean their
impotence, and a weakling is not suitable as a Lord. This is taken from God's
Word, exalted be He: "If there were gods other than God in heaven or earth, they
would both go to ruin." (Sūra 21:22)
The Zoroastrians say that the world had two creators; one of them was good and
created good things; he is Yazdān. The other was evil and created harmful things;
he is Ahriman. And the creator of evil is purposeless, and not to be connected
with Yazdān. We answer that the Creator of evil would only be purposeless if
there were no wisdom in His creation (but there is); the least of which is that
it brings tyrants low. . . .
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8. The Qur’ān, the Word of God, is an eternal attribute, subsisting in God's
Essence, though not in the form of letters and sounds, and it is one, not
divided in sections, neither Arabic nor Syriac, but His creatures express that
one attribute with varying expressions, as they do the essence of God, exalted
be He. Similarly life, will, and eternal existence, among the attributes of
Essence, are expressed with various expressions. The Mu‘tazila have held that
the Word of God is other than these expressions, and that it is originated, for
if it were eternal, then God would eternally have been a Commander and
Prohibiter and Informer about non-existent things, and that would be pointless.
We reply, it would only be pointless if, when a command is given, there had to
be an immediate response, for priority and posterity are dependent on time and
place--and the Word of God is dependent on neither of these.
If it should be said that God--be He exalted--has said, "We have made it an
Arabic Qur’ān" (Sūra 43:3) and that making is creating, we reply that His word,
be He exalted: "They make the angels, who are the servants of the Merciful,
females" (43:19), does not support them.
The Ash‘arīya have said that what is in the text is not the Word of God, but is
only an expression of the Word of God, which is an attribute, and the attribute
is not to be separated from that to which it is attributed. We say: it is the
Word of God, but the letters and sounds are created--for we do not say that the
Word of God inheres in the text so that there can be any talk of "separating,"
since when a thing is known with God's knowledge the attribute of knowing is not
thereby separated from Him. . . .
14. The sins of man occur by God's will (irāda), wish (mashī’a), ordinance (qaḍā’),
and power (qadr), but not by His pleasure (riḍa), love (maḥabba) and command (amr),
according to His Word, be He exalted: "He whom God wills to send astray, He
maketh his bosom close and narrow" (6:125), and His Word: "Yet ye will nothing,
unless God wills it" (76:31). If the creature were able to act by his own will,
he could prevail over the will of God--be He exalted.
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[paragraph continues] The Mu‘tazila have held that God does not will to prevail
over man, according to His Word: "I have only created man and the Jinn that they
might serve me" (51:57): that is, "I have not created them to disbelieve," so
that He does not will it. We reply: the meaning is: He orders them to serve
Him--and He has so ordered; its meaning is not: "God does not desire to do
injustice to His servants" (40:31). That is true, but there is no discussion of
it, and it does not apply here--nor does their saying that in causing sin, God
is doing what He himself reprobates; acting lightly. We say to this that it
would only be light behavior, if there occurred no proof of God's being free of
that. Again, their statement that if God wills sin, man is compelled to commit
it, does not apply. Just as man cannot escape God's will, he also cannot escape
God's omniscience, and it constitutes no excuse for sin. If they ask "What then
does it mean when God says, 'Whatever of ill befalls thee it is from thyself'
(4:73)?" We answer it means that evil may not be attributed to God outrightly,
for considerations of decency, just as one cannot say to God, "O Creator of
Swine!" but must be attributed to Him in a general way, as He says: "Say: all
comes from God."--(4:78)
15. God created disbelief and willed it, but did not order men to it; rather He
ordered the infidel to believe, but did not will it for him. If it should be
asked, "Is God's will pleasing to Him or not?", we say it is pleasing. If they
then ask, "And why should He punish what pleases Him?" We answer: Rather, He
punishes what is not pleasing--for His will and providence, and all His
attributes, are pleasing to Him, but the act of the unbeliever is not pleasing
to Him, is hateful to Him, and is punished by Him. . . .
17. A slain man dies in his due term; if he did not, it would mean that God was
unable to fulfill his due term, and was ignorant of it. That is infidelity. The
Mu‘tazila say he does not die in his due term, because of the (Qur’ānic)
necessity for retribution and the payment of compensation. We say these are only
necessitated by the act of killing, forbidden by God, and this is part of the
general question of the creation of acts. . . .
p. 184
19. It is not incumbent on God to do what is most salutary for His creatures; we
cite: "And we give unbelievers a respite, that they may increase their sins"
(3:178). Now a respite to the creature so that he may increase his sins is not
what is good for him; though if He did choose to do the most salutary, God would
be good and gracious; still, if He had to, it would invalidate His Word, be He
exalted: "God disposes of grace abounding." The Mu‘tazila have held that it is
incumbent on God, and that He has given as much faith as possible to every man,
and as little infidelity, since if He did not, He would be either unjust or
ungenerous. . . .
22. According to some, faith and Islam are one, following God's Word, be He
exalted: "If anyone desires a religion other than Islam, it will not be accepted
of Him" (3:75). According to others, faith and Islam are different, following
His Word--be He exalted--"The Beduins say, 'We believe'; say: You have not
believed. Say rather, 'We have become Muslims'" (49:14). But the soundest is
that which Abū Manṡur al-Māturīdī said, God have mercy on him: "Islam is
knowledge of God without modality (bilā kayf), and its locus is the breast (al-ṡadr).
Faith is knowledge of Him in His Godhood, and its locus is the heart (al-qalb),
inside the breast. Gnosis is knowledge of God in His attributes, and its locus
is the inner heart (al-fu’ād) inside the heart. True worship of God (tawḥīd) is
knowledge of God in His Unity, and its locus is the innermost heart (al-sirr, wa
hūwa dākhil al-fu’ād)." This is the analogy contained in God's word: "The
likeness of His light is like a niche in which is a lamp" (24:35). So this is a
matter of four knots (‘uqūd), not one, and there is no contradiction between
them. When they are united the sum is a true service of God (dīnan)."
If a man says, "I do not know who created this world," or "I do not know if
prayer is an obligation for me," or "I do not know what an infidel is," or "I do
not know what happens to infidels," he becomes an infidel, while any man from
the land of the Turks who professes Islam in a general way, and knows nothing of
the Religious Laws (sharā’i‘), nor fulfills any part of them, would still be a
True Believer.
p. 185
[paragraph continues] This indicates the soundness of the faith of the muqallid
(who believes uncritically), in opposition to the Mu‘tazila and the Ash‘arīya.
What they have taught would imply that God was unwise in the sending of the
Prophet (al-risāla) for if uncritical belief had not been enough, God's
intention would not have been fulfilled. Nonetheless, the stage where one seeks
understanding is a higher one, for its faith is more enlightened--as the
Prophet, God's benediction and peace be upon him, said: "If the faith of Abū
Bakr were weighed against that of all mankind, it would outweigh theirs,"--i.e.,
as regards its enlightenment (nūr), not as regards its quantity, for profession
and interior assent do not permit of being greater quantitatively. Now if faith
consists of profession and interior assent, then faith is created. Some people
have maintained that it is not created, because it occurs by God's assistance (tawfīq)
which is not created. We reply: No doubt, but thereby the act of the creature
still does not become the act of God, and it remains a created thing, like
fasting and prayer. . . .
27. The obligation to command the good and forbid evil does not obtain for every
individual believer in our times, because it (no longer) pertains to equity (la
‘ala wajh al-ḥisba). Thus it is not permissible for one to rebel with the sword
against an unjust ruler, because it leads to mischief and blood-shed. . . .
29. The torments of the grave are a reality, we hold, in opposition to the
Mu‘tazila and the Jahmīya. They say, "We see and observe that dead bodies do not
suffer any suffering by our causing, and similarly in the unseen," and in this
connection they also have denied the Praise of God by mineral bodies, the Scales
of Judgment, the Bridge, the Exit of the People of Faith from the Fire and the
Ascending Stairway. We say: Reason is weak. The Prophet, God's benediction and
peace be upon him, said: "Think about God's creatures, not about their
Creator!"--i.e. because of the weakness of your intellect. The proof is in God's
Word, be He exalted: "We shall chastise them twice"--i.e., in the grave and at
the
p. 186
resurrection. Similarly: "Punishments other than those," and again, "We shall
make them taste the lower punishments be-fore the greater" (32:21)--i.e., the
torment of the grave; (As to their other objections, we cite:) "There is not a
thing but hymneth His praise, but you understand not their praise" (17:44);
also: "And We set a just balance for the Day of Resurrection" (21:47).
30. People who innovate in religion or do as they please (ahl-al-bid‘a wa-l-ahwā’)
go to Hellfire, in accord with the Ḥadīth. . . .
34. It is not permissible to curse Yazid ibn Mu‘awiya, because he is a
transgressor; perhaps God will forgive him. . . .
36. The miracles (Karāma) of the saints are established. As for the objection of
the Mu‘tazila that if they were possible, human weakness (‘ajz al-nās) would be
unable to distinguish between them and the wonders (mu‘jiza) of the prophets, we
reply: A wonder is what appears at the time of a specific (prophetic) claim,
unlike a saint's miracle. Also, their position would lead to denial of the
Revelation, where Mary's miracle is mentioned, "Whenever Zacharia entered the
sanctuary, he found food with her" (3:38), as well as the miracle of the throne
of Bilqīs and the story of ‘Umar, God be pleased with him, (how in Mecca he
perceived a woman, Sāriya, in difficulties in Persia) and cried "Sāriya! To the
mountains! To the mountains!" (and she heard him).
37. Jinns and Mankind are not preserved from mortal sin, except for messengers
and prophets, for if they were not so, prophets would not be free of lying. But
prophets are not free of venial sins, so that their intercession will not be
weakened, since one who has not been tried cannot pity those who are. The
Mu‘tazila have held the Prophets preserved from all sin, because they do not
admit of any intercession. . . .
39. The errors of the prophets are in the things they did before the revelation,
such as the marriage of David to the
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wife of Uriah, or in leaving the better and inclining to the good, such as
Adam's leaving off avoidance of the Prohibited, out of respect for the name of
God. [According to one legend, Adam ate the forbidden fruit believing it would
bring him eternal life, so that he could remain forever in Paradise.]
41. The especially favored (khawāṡ) of Adam's sons, such as the prophets, are
nobler than the especially favored of the angels, and the especially favored
angels are nobler than ordinary men, while ordinary men are nobler than ordinary
angels. As for the Rafiḍīya, they prefer ‘Alī to Abū Bakr and the
Companions--God be satisfied with them--according to the Ḥadīth, that the
Prophet said "O God! Bring me the creatures dearest to Thee, to share this fowl
with me," and ‘Alī came. And also, because he is said to have been bravest of
the Companions, the one of them furthest from disbelief, and the one who learned
most from the Prophet.
The Sunnīs quote the Prophet, God's benediction and peace be upon him: "Abū Bakr
does not surpass the rest of you by much fasting and prayer, but by something
which is in his heart."
According to Ibn ‘Umar, God be satisfied with him and his father: "We used to
say when the Messenger of God was living, the best man of Muhammad's Community
is Abū Bakr, then ‘Umar, then 'Uthmān, and then ‘Alī." As for the ḥadīth related
about the fowl and the Prophet's praying--God's benediction and peace be upon
him--"Bring me the dearest of Thy creatures," if we were to give this due weight,
then God should have brought one of His prophets. As for their saying that ‘Alī
was braver and had learned more, such information would be inaccessible to them.
Still, some of the people of the Sunna do prefer ‘Alī to 'Uthmān.
‘A’isha, God be satisfied with her, was nobler than Fatima, God be satisfied
with her, because her position was higher than the Prophet. Others have held
that
IMAM AL-MATURIDI by Dr. G. F. Haddad
http://www.sunnah.org/history/Scholars/al_maturidi.htm
"one of the two foremost Imams of the mutakalliműn of Ahl al-Sunna, known in his
time as the Imam of Guidance."
"There is not much [doctrinal] difference between Ash`aris and Maturidis, hence
both groups are now called Ahl al-Sunna wa al-Jama`a."
Muhammad ibn Muhammad ibn Mahmud Abu Mansur al-Samarqandi al-Maturidi al-Hanafi
(d. 333) of Maturid in Samarqand, Shaykh al-Islam, one of the two foremost Imams
of the mutakalliműn of Ahl al-Sunna, known in his time as the Imam of Guidance (Imâm
al-Hudâ), he studied under Abu Nasr al-`Ayadi and Abu Bakr Ahmad al-Jawzajani.
Among his senior students were `Ali ibn Sa`id Abu al-Hasan al-Rustughfani,1 Abu
Muhammad `Abd al-Karim ibn Musa ibn `Isa al-Bazdawi, and Abu al-Qasim Ishaq ibn
Muhammad al-Hakim al-Samarqandi. He excelled in refuting the Mu`tazila in
Transoxiana while his contemporary Abu al-Hasan al-Ash`ari did the same in Basra
and Baghdad. He died in Samarqand where he lived most of his life. The founder
of the Egyptian Muniriyya Salafiyya Press, Munir `Abduh Agha wrote:
"There is not much [doctrinal] difference between Ash`aris and Maturidis, hence
both groups are now called Ahl al-Sunna wa al-Jama`a."2
Al-Maturidi surpasses Imam al-Tahawi as a transmitter and commentator of Imam
Abu Hanifa's legacy in kalâm. Both al-Maturidi and al-Tahawi followed Abu Hanifa
and his companions in the position that belief (al-îmân) consists in "conviction
in the heart and affirmation by the tongue," without adding, as do Malik,
al-Shafi`i, Ahmad ibn Hanbal and their schools, "practice with the limbs."
Al-Maturidi, as also related from Abu Hanifa, went so far as to declare that the
foundation of belief consisted only in conviction in the heart, the tongue's
affirmation being a supplementary integral or pillar (rukn zâ'id).3
Among al-Maturidi's works:
* Kitab al-Tawhid on the doctrine of Ahl al-Sunna. In it he states the following:
"The Muslims differ concerning Allah's place. Some have claimed that Allah is
described as being 'established over the Throne' (`alâ al-`arshi mustawin), and
the Throne for them is a dais (sarîr) carried by the angels and surrounded by
them [as in the verses]: {And eight will uphold the Throne of their Lord that
day, above them} (69:17) and {And you see the angels thronging round the Throne}
(39:75) and {Those who bear the Throne, and all who are round about it} (40:7).
They adduced as a proof for that position His saying: {The Merciful established
Himself over the Throne} (20:5) and the fact that people raise their hands
toward the heaven in their supplications and whatever graces they are hoping for.
They also say that He moved there after not being there at first, on the basis
of the verse {Then He established Himself over the Throne} (57:4).
"Others say that He is in every place because He said {There is no secret
conference of three but He is their fourth, nor of five but He is their sixth,
nor of less than that or more but He is with them wheresoever they may be}
(58:7), and {We are nearer to him than his jugular vein} (50:16) and {And We are
nearer unto him than ye are, but ye see not} (56:85) and {And He it is Who in
the heaven is God, and in the earth God} (43:84). This group consider that to
say that He is in one place at the exclusion of another necessitate a limit for
Him, and that every limited object comes short of whatever is greater than it,
which would constitute a disgraceful defect. Further, they consider that to be
in one place necessitates need to that place together with the necessity of
boundaries....
"Others deny the ascription of place to Allah, whether one place or every place,
except in the metaphorical senses that He preserves them and causes them to
exist.
"Shaykh Abu Mansur [al-Maturidi] - may Allah have mercy on him - says: The sum
of all this is that the predication of all things to Him and His predication -
may He be exalted! - to them is along the lines of His description in terms of
exaltation (`uluw) and loftiness (rif`a), and in terms of extolment (ta`zîm) and
majesty (jalâl), as in His saying: {the Sovereignty of the heavens and the earth}
(2:107, 3:189, 5:17-18, 5:40 etc.) {Lord of the heavens and the earth} (13:16,
17:102, 18:14, 19:65, etc.), "God of all creation" (ilâh al-khalq), Lord of the
worlds (1:2, 5:28, 6:45, 6:162, 7:54, etc.), "above everything" (fawqa kulli
shay') and so forth. As for the predication of specific objects to Him, it is
along the lines of His specific attribution with generosity (al-karâma), high
rank (al-manzila), and immense favor (al-tafdîl) for what is essentially meant
to refer to Him, as in His sayings {Lo! Allah is with those who keep their duty
unto Him} (16:128), {And the places of worship are only for Allah} (72:18), {The
she-camel of Allah} (7:73, 11:64, 91:13), "The House of Allah" (bayt Allâh), and
other similar instances. None of these examples is understood in the same way as
the predication of created object to one another....
"Abu Mansur - may Allah have mercy on him! - further says: The foundation of
this issue is that Allah Almighty was when there was no place, then locations
were raised while He remains exactly as He ever was. Therefore, He is as He ever
was and He ever was as He is now. Exalted is He beyond any change or transition
or movement or cessation! For all these are portents of contingency (hudth) by
which the contingent nature of the world can be known, and the proofs of its
eventual passing away....
"Furthermore [concerning the claim that Allah is on the Throne], there is not,
in the context of spatial elevation, any particular merit to sitting or standing,
nor exaltation, nor any quality of magnificence and splendor. For example,
someone standing higher than roofs or mountains does not deservedly acquire
loftiness over someone who is below him spatially when their essence is
identical. Therefore, it is not permissible to interpret away the verse [20:5]
in that sense, when it is actually pointing to magnificence and majesty. For He
has said {Verily, it is your Lord Who created the heavens and the earth} (7:54,
10:3, 21:56) thereby pointing to the extolment of the Throne, which is something
created of light, or a substance [or jewel] the reality of which is beyond the
knowledge of creatures. It was narrated that the Prophet - Allah bless and greet
him - while describing the sun, said: "Gibrîl brings it, in his hand, some of
the light of the Throne with which he clothes it just as one of you wears his
clothes, and so every day that it rises"; he also mentioned that the moon
receives a handful of the light of the Throne.4 Therefore, the predication of
istiwâ' to the Throne is along two lines: first, its extolment in the light of
all that He said concerning His authority in Lordship and over creatures;
second, its specific mention as the greatest and loftiest of all objects in
creation, in keeping with the customary predication of magnificent matters to
magnificent objects, just as it is said: "So-and-so has achieved sovereignty
over such-and-such a country, and has established himself over such-and-such a
region." This is not to restrict the meaning of this sovereignty literally, but
only to say that it is well-known that whoever owns sovereignty over this, then
whatever lies below it is meant a fortiori."5
* Kitab Radd Awa'il al-Adilla, a refutation of the Mu`tazili al-Ka`bi's book
entitled Awa'il al-Adilla;
* Radd al-Tahdhib fi al-Jadal, another refutation of al-Ka`bi;6
* Kitab Bayan Awham al-Mu`tazila;
* Kitab Ta'wilat al-Qur'an ("Book of the Interpretations of the Qur'an"), of
which Ibn Abi al-Wafa' said: "No book rivals it, indeed no book even comes near
it among those who preceded him in this discipline."7 Hajji Khalifa cites it as
Ta'wilat Ahl al-Sunna and quotes as follows al-Maturidi's definition of the
difference between "explanation" (tafsîr) and "interpretation" (ta'wîl):
"Tafsîr is the categorical conclusion (al-qat`) that the meaning of the term in
question is this, and the testimony before Allah Almighty that this is what He
meant by the term in question; while ta'wîl is the preferment (tarjîh) of one of
several possibilities without categorical conclusion nor testimony."8
* Kitab al-Maqalat;
* Ma'akhidh al-Shara'i` in Usul al-Fiqh;
* Al-Jadal fi Usul al-Fiqh;
* Radd al-Usul al-Khamsa, a refutation of Abu Muhammad al-Bahili's exposition of
the Five Principles of the Mu`tazila;9
* Radd al-Imama, a refutation of the Shi`i conception of the office of Imam;
* Al-Radd `ala Usul al-Qaramita;
* Radd Wa`id al-Fussaq, a refutation of the Mu`tazili doctrine that all grave
sinners among the Muslims are doomed to eternal Hellfire.
Most of the Hanafi school follows al-Maturidi in doctrine, but he evidently
achieved lesser fame than al-Ash`ari because the latter entered into countless
debates to defeat the opponents of Ahl al-Sunna while al-Maturidi, as Imam
al-Kawthari said, "lived in an environment in which innovators had no power."
The absence of a notice on Imam Abu Mansur al-Maturidi in al-Dhahabi's Siyar is
a major omission in that masterpiece of biographical history.
NOTES
1He narrated from Imam Abu Hanifa the saying: kullu mujtahidin musîbun wa
al-haqqu `inda Allâhi wâhid which means "Every scholar who strives [towards
truth] is correct [whatever his finding], even if the truth in Allah's presence
is one." Accordingly, al-Rustughfani differed with al-Maturidi who considered
that the mujtahid is wrong in his ijtihâd if his finding differs from the truth.
Ibn Abi al-Wafa', Tabaqat al-Hanafiyya (p. 310, 362-363).
2In Namudhaj min al-A`mal al-Khayriyya (p. 134).
3Al-Tahawi, `Aqida §62: "Belief consists in affirmation by the tongue and
acceptance by the heart." See "Ibn Abi al-`Izz," Sharh al-`Aqida al-Tahawiyya
(4th ed. p. 373-374, 9th ed. p. 332). See also Risala Abi Hanifa ila `Uthman
al-Batti in `Abd al-Fattah Abu Ghudda, Namadhij (p. 21-28).
4Something similar is narrated - without naming the angel - as part of a very
long hadith from Ibn `Abbas by Abu al-Shaykh with a very weak chain in al-`Azama
(4:1163-1179). Another hadith states: "The Messenger of Allah - Allah bless and
greet him - told me that the sun, the moon, and the stars were created from the
light of the Throne." Narrated from Anas by Abu al-Shaykh in al-`Azama (4:1140).
See also al-Suyuti's al-Haba'ik fi Akhbar al-Mala'ik.
5Al-Maturidi, Kitab al-Tawhid (p. 72).
6Cf. Hajji Khalifa, Kashf al-Zunun (1:518).
7Ibn Abi al-Wafa', al-Jawahir al-Mudiyya (p. 130).
8In Hajji Khalifa, Kashf al-Zunun (1:334-335).
9The "Five Principles" of the Mu`tazila are:
1.Tawhîd entailing a denial of the Divine "Attributes of Meanings" (sifât
al-ma'ânî) and of the vision of Allah Most High by the believers in the next
world - although both tenets are mentioned in the Qur'an;
2.'Adl or Divine Justice, entailing the position that Allah Most High cannot
possibly create the evil deeds of His servants, therefore they are in charge of
their own destinies and create the latter themselves through a power which Allah
deposited in them - a denial of the verse {Allah creates you and what you do}
(37:95);
3.Reward and Punishment, entailing the belief that Allah Most High, of necessity,
rewards those who do good and punishes those who do evil, and He does not
forgive grave sinners unless they repent before death, even if they are Muslims
- a denial of the verses that state explicitly that Allah forgives whom He wills
and punishes whom He wills and a denial of the intercession of the Prophet -
Allah bless and greet him - for grave sinners among the Muslims;
4.Belief, whereby they held that grave sinners were considered neither believers
nor disbelievers and so construed for them a "half-way status" between the two (al-manzila
bayn al-manzilatayn) in Hellfire;
5.Commanding good and forbidding evil is obligatory upon the believers, and this
is the sole principle in which they are in agreement with the majority of
Muslims.
Wallahu ta`ala a`lam wa ahkam.
Main sources:
Al-Lacknawi, al-Fawa'id al-Bahiyya fi Tarajim al-Hanafiyya p. 319-320 #412; Ibn
Abi al-Wafa', al-Jawahir al-Mudiyya fi Tabaqat al-Hanafiyya p. 130, 310,
362-363; Al-Kawthari, introduction to al-Bayadi's Isharat al-Maram.
Allah bless and greet our Master Muhammad, his Family, and all his Companions.