ˆAbdul
Qaahir Al-Bagħdaadiyy At-Tamiimiyy [1],
also
known as “Abuu
Manşuur”, said in his book:
Uşuulu-d-Diin:
“The
first Sunni scholar of Kalaam among the companions was
ˆAliyy
ibn Abii Ţaalib,
as he debated the Kħawaarijites on
the issues of the promise and threat [2], and
the Qadariyyah on
predestination, will, and ability [3].
Then
came ˆAbduļļaah ibn ˆUmar [4] with his sayings
against the Qadariyyah, and his declaration of wanting noth-ing to do
with them or their leader known as Maˆbad
Al-Juhaniyy.
The
Qadariyyah claimed that ˆAliyy
was one of them, and that their leader Waaşil ibn ˆAtaa'
Al-Għazzaal took his sayings from Muĥammad [5] and
ˆAbduļļaah, the two sons of ˆAliyy – may Aļļaah reward
him. This is one of their scandalous lies.
It
is among the strangest of things how they claim that ˆAliyy's two
sons taught them the rejection of ˆAliyy's and
Ţalĥah's [6] testimonies and doubt in ˆAliyy's
trustworthiness.
Do
you see them teaching him that the testimonies of Ţalĥah and the
Prophet's brother in law are invalid?!”
The
first Sunni of the generation following the companions to engage in
Kalaam debates was ˆUmar
ibn ˆAbdulˆAziiz [7], he
wrote an eloquent letter against the ideas of the Qadariyyah
sect. After him came Zayd
ibn ˆAliyy ibn Al-Ĥusayn ibn ˆAliyy ibn Abii Ţaalib [8]. He
wrote a book rejecting the Qadariyyah sect based on proofs from the
Qur'aan.
Then
came
Al-Ĥasan
Al-Başriyy [9],
whom
the Qadariyyah claimed as one of them. How can that be right,
however, when in fact he wrote a letter to ˆUmar ibn
ˆAbdulˆAziiz showing their faults, and chased their
leader Waaşil away
from his teaching sessions when he showed his deviations?
After
him came
Asħ-Sħaˆbiyy,
who
was among the toughest opponents of the Qadariyyah, and
then Al-Zuhriyy. The latter
was the one that gave ˆAbdulMalik ibn Marwaan the fatwa that the
blood of the Qadariyyah should be shed.
Following
this generation came Jaˆfar
ibn Muĥammad Al-Şaadiq, who authored a book refuting the
ideas of the Qadariyyah and
another refuting those of the Kħawaarijites. He
also wrote an article against the extremists of the Shiites.
He
is the one that said,
“The
Muˆtazilites wanted to declare the Oneness of Aļļaah, but
committed apostasy. They also wanted to declare Aļļaah just, but
ended up attributing to Him stinginess.”
The
first Kalaam scholars among the jurists and the heads of the schools
of jurisprudence were
Abuu
Ĥaniifah [10], and Al-Sħaafiˆiyy.
Abuu
Ĥaniifah wrote a book against the Qadariyyah called
“Al-Fiqh
Al-Akbar,”
and
he has an article that he dictated to champion the saying of the
Sunnis that (real) ability comes at the point of action.
He
said, however, that the (presumed) ability
applies to two opposites [11], and
this is the saying of a number of our companions.
The
compa-nion of Abuu Ĥaniifah, Abuu
Yuusuf [12], said:
“the
Qadariyyah are apostates.”
Al-Sħaafiˆiyy has
two books in Kalaam science. One of them to prove and authenticate
the existence of prophet-hood, against the claims of the Brahmins
(the Hindus).
The
second was a refutation of deviant
sects. He also mentioned some Kalaam issues in the
book “Kitaab
Al-Qiyaas”.
In
it he pointed to having gone back on the saying of accepting the
testimony of deviant sects.
As
for Bisħr Al-Mariisiyy [13],
who was among the Ĥanafiyys, he only agreed with
the Muˆtazilite stance on the
cre-ation of the Qur'aan,[14] but
declared them blasphemers for saying that humans
create their own actions.
After
Al-Sħaafiˆiyy came his students that mastered the sciences of both
jurisprudence and Kalaam.
Examples
are Al-Ĥaaritħ ibn Asad
Al-Muĥaasibiyy [15], Abuu
ˆAliyy Al-Karaabiisiyy [16], Ĥarmalah [17], Yuusuf Al-Buwayţiyy
[18], and Daawuud Al-Aşbahaaniyy.
The
later scholars of Kalaam relied on Al-Karaabiisiyy for
knowing the various sub-sects of
the Kħawaarijites as well as
all other sects. The jurisprudent and ĥadiitħ scholars relied on
him for knowing the conditions for authen-tication (acceptance as
authentic) of ĥadiitħ along with the types of flaws, and evaluating
narrators.
The
books of Al-Ĥaaritħ ibn Asad Al-Muĥaasibiyy became
the primary source for the Kalaam scholars of our as-sociates [19],
both the jurists and the Sufis.
As
for Daawuud, the
leader of the literalists, he
wrote a lot on belief along with his many writings on jurispru-dence.
His son, Abuu Bakr [20], was
a scholar of jurisprudence, Kalaam , methodology, literature and
poetry.
Abuu
Al-ˆAbbaas Ibn Surayj [21] the best of this group in
these sciences, and he has a critique on the book of
Al-Jaaruuf [22] against
those who claim equality of proofs [23] and
it is more complete than the critique of Ibn Al-Raawandiyy [24]
against them. As for his writings on jurisprudence – Aļļaah knows
their number.
Another
of the Kalaam scholars in the time of Al-Ma'muun is
ˆAbduļļaah
ibn Saˆiid Al-Tamiimiyy (ibn Kullaab) [25],
who
crushed the Muˆtazilah in the
assembly of Al-Ma'muun, and scandalized them with his eloquent
exposure and clarifica-tion of their faults. The remains of his
clarifications are in his books. He is the brother of Yaĥyaa ibn
Saˆiid Al-Qaţţaan[26], the
inheritor of the knowledge of ĥadiitħ and the master of narrator
criticism.
Among
the students of ˆAbduļļaah ibn
Saˆiid is ˆAbdulˆAziiz
Al-Makkiyy Al-Kattaaniyy [27], who
scandalized the Muˆtazilah in Al-Ma'muun's assembly. Yet another
Kalaam scholar was his student, Al-Ĥusayn
ibn Al-Fađl Al-Bajaliyy [28], the master of Kalaam,
methodology, Quranic commentary and interpretation.
Later
scholars relied upon his notes and pointers in interpreting the
Qur'aan. He is the one that ˆAbdulˆAziiz
ibn Ţaahir, the governor of Kħuraasaan brought with him
to Kħuraasaan, and as a result people said, “He
took with him all the knowledge of Iraq to Kħuraasaan.”
Among
the students of ˆAbduļļaah ibn
Saˆiid is also Al-Junayd[29], the Sħaykħ of the
Sufis and the Imam of the mo-notheists. He has an article that is
written according to the requirements of the Kalaam scholars, but
with Sufi expressions.
After
this generation came the Sħaykħ of Insight, the Imam of
the Horizons in debating and verification:
Abuu
Al-Ĥasan ˆAliyy ibn Ismaaˆiil Al-Asħˆariyy [30].
He
is the one that became a cut in the throats of the Qadariyyah, the
Najjaariyyah, the Jahmiyyah, the anthropomorphists, the
Shiites and the Kħawaarij. He filled the world with his books. No
Kalaam scholar has ever been bestowed with a following like the one
he was endowed with. The rea- son is that all the People of Ĥadiitħ
follow his way, as do all the People of Insight [31] that
do not have Muˆtazilite inclinations.
Among
his famous students are:
Abuu
Al-Ĥasan Al-Baahiliyy [32] and Abuu
ˆAbduļļaah ibn Mujaahid[33], and these two are the ones
that developed the students that are the shining suns of their time
and the masters of their generations, such as:
Abuu
Bakr Muĥammad ibn Al-Ţayyib [34] (Abuu
Bakr Al-Baaqillaaniy) the head of the judges of Iraq, the
Arabian Peninsula, Faaris (Southwest
Iran), Karmaan (Southeast
Iran) and all the border areas belonging to these lands, Abuu
Bakr Muĥammad ibn Al-Ĥusayn ibn Fuurak [35] (Ibn
Fuurak), and Abuu Isĥaaq Ibraahiim ibn
Muĥammad Al-Mihraaniyy [36] (Abuu
Isĥaaq Al-Isfaraayiiniyy) .
Before
these there was Abuu Al-Ĥasan ˆAliyy ibn
Mahdiyy Al-Ţabariyy [37], the
master of jurisprudence, Kalaam, methodology, literature, grammar and
Ĥadiitħ. Among his heritage is a student like Abuu
ˆAbduļļaah Al-Ĥusayn ibn Muĥammad Al-Bazzaaziyy [38], the
master debater and author of books on all aspect of Kalaam.
Also
before this generation was the Sħaykħ of the Sciences, Abuu
ˆAliyy Al-Tħaqafiyy [39]. In
his time the Imam of the Sunnis was Abuu
Al-ˆAbbaas Al-Qalaanisiyy [40], who
authored more than one hundred and fifty books in Ka-laam. The books
and critiques authored by Al-Tħaqafiyy against deviant groups are
more than one hundred.
In
our time we have reached Abuu
ˆAbduļļaah ibn Mujaahid and Muĥammad ibn Al-Ţayyib (Abuu
Bakr Al-Baaqillaaniy) the head of the judges, Muĥammad
ibn Al-Ĥusayn ibn Fuurak, Ibraahiim ibn Muĥammad
Al-Mihraaniyy (Abuu Isĥaaq Al-Isfaraayiiniyy) and
Al-Ĥusayn ibn Muĥammad Al-Bazzaaziyy. Our own teachers
fol-low the same path of these that we have reached, which is to
enliven the truth and put its enemies in chains." (Uşuulu-d-Diin,
307-9)
-------------
[1] ˆAbdul
Qaahir ibn Ţaahir Al-Bagħdaadiyy Al-Tamiimiyy, alias Abuu Manşuur,
(?-429 AH/
?-1037 AD) was the head of the scholars of his time. The
historian Adħ-Dħahabiyy (673-748
AH/ 1274-1348 AD) described him in his book Siyar 'Aˆlaam
Al-Nubalaa' as: “the great, outstanding, and
encyclopedic scholar” .... “He used to teach 17 different
subjects and his brilliance became the source for proverbs.”
Al-Dħahabiyy said
that he would have like to write a separate, more complete article
about him, and quoted Abuu ˆUtħmaan Aş-Şaabuuniyy saying: Abuu
Manşuur is by scholarly consensus counted among the heads of the
scholars of belief and the methodology of jurisprudence, as well as a
front figure of Islaam. Abuu ˆUtħmaan Al-Şaabuuniyy, who said
this, is one of the greatest scholars of Islaam and among Sunnis he
is known as “Sħaykħ Al-Islaam” - the Sħaykħ of Islaam.
Al-Subkiyy, in his “The Levels of the Sħaafiˆiyy Scholars,”
quotes a number of scholars praising Al-Şaabuuniyy, among them
Al-Bayhaqiyy, who knew him and said, “Verily he is reality the
Imaam of the Muslims and in truth the Sħaykħ of Islaam. All the
people of his time are humbled by his state of religion, leadership,
sound beliefs, amount of knowledge, and his commitment to the way of
the Salaf generation (the first three generations, or first three
centuries of Muslims).”
[2] He
is referring to the Kħawaarijites' claim that Aļļaah does not
forgive big sins, such as drinking wine, even if the person believes
it is a sin (Uşuulu-d-Diin, Al-Bazdawiyy, Al-Maktabah Al-Azhariyyah,
P. 256.)
[3] The
Qadariyyah claimed that humans create their own actions, while Sunnis
say that Aļļaah is the only creator, and that Humans only commit
actions. The Sunni stance is unquestionably correct, because claiming
that someone did something that Aļļaah has not willed, is
equivalent to saying that He either did not know it or was unable to
prevent it. This is clearly impossible.
The
issues of predestination, will, and ability are the issues
related to the Qadariyyah's blasphemous claim that humans create
their own actions, because they ended up saying that humans are not
predestined, that their will is independent of Aļļaah's, and that
the human ability to act is an ability to create. The Muslims said
that the human will is by Aļļaah's will, because he knows
everything and cannot be overpowered. They also said that human
ability does not include creating. Rather, the ability to act is an
ability created by Aļļaah and it occurs at the moment of the act
itself. The simplest proof of the truth of this, is that a human
never knows with complete certainty that he is going to be able to do
even a simple intended act, such as standing up after sitting. It
could be, for example, that one suddenly fell ill.
[4] The
great scholar and companion of the Prophet, the son of ˆUmar
ibn Al-Kħaţţaab.
[5] Muĥammad
ibn Al-Ĥanafiyyah, the son of
ˆAliyy, one of the greatest scholars of Islaam and famous for great
physical strength.
[6] Ţalĥah is
one of the greatest companions of the Prophet, and is one of the
famous ten that were promised Paradise by the Prophet. See
the Biography of the Prophet(PBUH) for more details.
[7] The
Kħaliifah and great scholar. He is counted as the fifth righteous
Kħaliifah after the first four. He was born in 61 h. and died in 101
h. – may Aļļaah reward him. He became Kħaliifah in 99 h., and
during his short rule peace and justice quickly spread. He forbade
cussing ˆAliyy ibn Abii Ţaalib, which had become a habit of
speakers in the Masjids of the day. It is said that he died from
being poisoned. (Source: Al-Aˆlaam.)
[8] Zayd
ibn ˆAliyy ibn Al-Ĥusayn ibn ˆAliyy ibn Abii Ţaalib, the
son of Zaynu-l-ˆAabidiin.
One of the greatest scholars of all time and grandson of Al-Ĥusayn,
the Prophet's grandson. He rebelled against the Umawiyy king Hisħaam
ibn ˆAbdilMalik, was killed, cru-cified, beheaded and burned. He was
the one that named those Shiites that reject Abuu Bakr and ˆUmar
as “Al-Raafiđah” - The Re-jectors. They
came to him offering their support in his rebellion if he would
disavow Abuu Bakr and ˆUmar, but he said, “Rather I ally myself
with them and disavow those who disavow them.” They responded,
“Then we refuse you.” From this came the name of the sect.
(Source: Al-Waafii bi-l-Wafayaat.)
[9] Al-Ĥasan
Al-Başriyy is one of the
greatest of the Taabiˆiin,
the students of the Prophet's companions. He was the leader of the
scholars in Başrah. He was eloquent, brave, ascetic and a master of
fiqh. (Source: Al-Aˆlaam.)
[10] Abuu
Ĥaniifah, Al-Nuˆmaan ibn Tħaabit (80
h. - 150 h.) is one of the four great Imams of Islam that founded the
four schools of fiqh. He was the earliest of the four, and lived in
Kuufah in Iraq. He was the head of the scholars there and also a
rich textile trad-er. He died in prison for refusing his appointment
as judge in Bagħdaad by the ruler at the time. He is known for his
brilliance in proving his views to be the strongest, to the extent
that Maalik, second of the four imams said about him, “If he
claimed that this pillar is made of gold you would have no choice but
to agree with him.” Al-Sħaafiˆiyy, the
third of the imams said: “All
people are dependent on the fiqh of Abuu Ĥaniifah.” (Source:
Al-'Aˆlaam).
[11] What
is meant here is not real ability, but presumed ability.
Aţ-Ţaĥaawiyy, who narrates the belief of Abu Ĥaniifah in his
famous ˆaqiidah says: And the ability which deeds occur by, is
simultaneous with the deeds. This ability is the one depending on
Aļļaah's creation of the ability to do good, which is forbidden to
ascribe to creation. As for the ability that is associated with
health, capability, mastery and defect free instruments; this
(presumed ability) is before the deed, and this is the ability that
accountability relates to.
[12] Yaˆquub
ibn Ibraahiim ibn Ĥabiib Al-'Anşaariyy (113
h. -182 h.) was the companion of Abuu Ĥaniifah and his student. He
was also the first to spread the teachings of
the school of Abuu Ĥaniifah. He was a great
Faqiih, encyclopedic scholar, and a Ĥaafiţħ Ĥadiitħ scholar. He
was the Judge of the ˆAbbaasiyy empire and the first to be called
“the Judge of Judges in this world.” (Source: Al-'Aˆlaam). As an
anecdote, it was narrated by Ibraahiim Al-Jarraaĥ that he visited
Abuu Yuusuf while the latter was sick in bed with the sickness he
died from. Ibraahiim told what happened as follows: "Abuu Yuusuf
opened his eyes and said, "Is throwing the peb-bles (in Ĥajj
pilgrimage) while riding better or while walking?" I said,
'Walking." He said, "You are wrong." Then I said,
"Riding." He said, "You are wrong." Then he said,
"It is better to walk for all throwing that has standing after
it, while it is better to ride for throwing that does not have
standing after it." After that I stood up and left, and I had
not reached the gate of the build-ing before I heard the cry that he
had died. I was astonished by his craving for knowledge even in such
a situation. (Source: Al-Mabsuuţ, As-Sarkhasiyy).
[13] A
well known Muˆtazilite deviant, known for following the school of
Abuu Ĥaniifah in fiqh, but had some Muˆtazilite beliefs.
[14] The
statement “Qur'aan” has two meanings. One is the book of the
Qur'aan, the other is the eternal and everlasting speech of Aļļaah
that is not letters, not sound, not sequential and does not change.
If someone declares that the “Qur'aan is created,” then it is not
blasphemy if he meant the book. However, if he meant Aļļaah's
attribute, then it is blasphemy. Some of the Muˆtazilites meant the
first meaning, but others meant the other.
[15] Ĥaaritħ
ibn Asad Al-Muĥaasibiyy, the great Şuufiyy and encyclopedic scholar
of Islaam. He is the Sħaykħ of the famous Şuufiyy, encyclopedic
scholar and judge: Al-Junayd. It is said that people named him
“Al-Muĥaasibiyy,” which in Arabic means “the one who calls to
account,” because he was constantly calling himself to account for
his own deeds in light of the teachings of Islaam. (Source: Ţabaqaat
Al-Sħaafiˆiyyah Al-Kubraa).
[16] Al-Ĥusayn
ibn ˆAliyy Yaziid Al-Karaabiisiyy, Abuu ˆAliyy, was one of the
students of Al-Sħaafiˆiyy. He was a great scholar of Fiqh, Ĥadiitħ
and Kalaam. He narrated the old sayings of Al-Sħaafiˆiyy from
Bagħdaad, and it is said that Al-Karaabiisiyy was that greatest of
Al-Sħaafiˆiyy's students there. Al-Bukħaariyy used to narrate the
saying of Al-Sħaafiˆiyy through him, as mentioned in Ţabaqaat
Al-Sħaafiˆiyah.
[17] Ĥarmalah
ibn Yaĥyaa Al-Tujiibiyy, (166 h.-243
h.) was a great Ĥaafiţħ (master
savant of Ĥadiitħ) and Faqiih (master savant of Fiqh) from Egypt.
(Source: Al-'Aˆlaam).
[18] Yuusuf
ibn Yaĥyaa Al-Buwayţiyy, Abuu Yaˆquub (?- 231
h.) from Buwayţ in the Şaˆiid
area of Egypt. Al-Sħaafiˆiyy said about him: “None of my
companions are as knowledgeable as he.” He is the one that narrated
the famous book of Al-Sħaafiˆiyy called Al-Umm. (Source:
Al-'Aˆlaam).
[19] By
“our associates,” he means the scholars of the Sħaafiˆiyy,
Maalikiyy and Ĥanbaliyy schools of Fiqh (Islamic laws and
prac-tices) and the scholars that have similar methodology. They are
referred to as “the People of Ĥadiitħ”. People of Ĥadiitħ”
as opposed to the “People of Insight” are terms used by the
scholars to refer respectively to the fiqh scholars that have a
strong apparent focus on Ĥadiitħ, and those with a strong focus on
deeper issues of meaning. It does not mean that the latter group
ignores authentic ĥadiitħs, both groups agree that authentic
Ĥadiitħ without any flaws must be applied. It also does not mean
that the former lack deep insight. It is rather a matter of how the
two groups apparently differ in their ways. One finds the former
speaking much like Ĥadiitħ specialists, while the latter focuses on
long and intense debates on finer points of the meaning of ĥadiitħs
and the Qur'aan. The latter will often refuse to go by the apparent
meaning of Ĥadiitħ due to a weakness related to its meaning, while
the former will largely (but certainly not always) override such
flaws based on the strength of the chain of narration. To fully
understand the differ-ences needs a lengthy study of Uşuulu-l-Fiqh –
the scholarly methodology for drawing judgments regarding Islamic
laws and practic-es directly from the four sources: The Qur'aan,
Ĥadiitħ, ijmaaˆ and analogy. An important note also is that the
“People of Ĥadiitħ” in scholarly terminology of old has a
different meaning than those that call themselves by this name today.
[20] Muĥammad
ibn Daawuud ibn ˆAliyy ibn Kħalaf Al- Ţħaahiriyy (255 h. - 297
h.) was an Imam and son of the Imam Daawuud Al-Ţħaahiriyy. He took
over his father’s position as a Mufti and teacher after his father.
(Source: Al-'Aˆlaam).
[21] In
the manuscript it is written “Ibn Sħurayĥ”, but it is likely a
typographical error, and should be Ibn Surayj, because he was the
head of the Sunnis at that time and wrote very many books, as
indicated by Abuu Manşuur:
Aĥmad
ibn ˆUmar ibn Surayj Al-Bagħdaadiyy, Abuu Al-ˆAbbaas (249 h. - 306
h.) the head of the Sħaafiˆiyys of his time who wrote some 400
books and was a Judge in Sħiiraaz (in today's Iran). He fought
deviant sects and had debates with Daawuud Al-Ţħaahiriyy. (Source:
Al-'Aˆlaam).
[22] Al-Jaaruuf
was a philosopher of the school of equality of proofs.
[23] The
claim of equality of proofs is when someone looks at the evidences
presented by two opponents and then declares himself unable to decide
who is right. The book of Al-Jaaruuf, which defended the idea of
equality of proofs, was written by a philo-sopher against
Al-Jubbaa'iyy, who was a Muˆtazilite. This belief of equality of
proofs is basically agnosticism, in the sense that they neither
affirm nor deny, but its followers fall into three groups: First,
those who question the existence of the Creator. Second, those who
believe in the Creator, but doubt prophethood. Third, those who
believe in the Creator and the prophethood of Muĥammad, but have
doubts about other beliefs. (See Al-Fişal fi-l-Milal by Ibn Ĥazm).
[24] He
seems to mean Abuu Al-Ĥusayn Ibn Al-Raawandiyy (? h.- 298 h.), who
was a philosopher accused of numerous heresies. (Source: Al-'Aˆlaam).
[25]
ˆAbduļļaah ibn Saˆiid ibn Kullaab, Abuu Muĥammad Al-Qaţţaan (?
– d.245H), was one of the
greatest Kalaam scholars of his time. (Source: Al-'Aˆlaam). He is
also mentioned with the last
name Al-Tamiimiyy by Al-Subkiyy in Ţabaqaat
Al-Sħaafiˆiyyah Al-Kubraa. In
Ţabaqaat Al-Sħaafiˆiyyah it is stated in the biography
of ˆAbduļļaah ibn Saˆiid ibn
Kullaab that Abuu
Ĥasan Al-Asħˆariyy was heavily influenced by him and by Ĥaaritħ
ibn Asad Al-Muĥaasibiyy
[26] Yaĥyaa
ibn Saˆiid Al-Qaţţaan Al-Tamiimiyy, Abuu Saˆiid (120 h. –
d.198H) one of the Imams of Ĥadiitħ science. He gave the Fat-was of
Abuu Ĥaniifah and is regarded as a highly trustworthy Ĥaafiţħ.
(Source: Al-'Aˆlaam).
[27] ˆAbdulˆAziiz
ibn Yaĥyaa ibn ˆAbdulˆAziiz Al-Kinaaniyy Al-Makkiyy (? h. - 240)
was among the students of Al-Sħaafiˆiyy and debated Bisħr
Al-Mariisiyy. (Source: Al-'Aˆlaam).
[28] Al-Ĥusayn
ibn Al-Fađl ibn ˆUmayr Al-Bajaliyy (178 h. - 282 h.) was one of the
leaders of the knowledge of the meanings in the Qur'aan. He was
originally from Al-Kuufah, but the governor ˆAbdulˆAziiz ibn Ţaahir
brought him to Naysaabuur where he bought a house for him. He stayed
there teaching until he died.
[29] Al-Junayd
ibn Muĥammad ibn Al-Junayd Al-Bagħdaadiyy, Abuu
Al-Qaasim, Al-Kħazzaaz (? - 297) was one of the greatest scholars of
all time. One of his contemporaries said, “I have not laid my eyes
on anyone like Al-Junayd. The scribes come to his lessons to learn
from his words, the poets for his eloquence, and the Kalaam scholars
for the meaning of what he says. The great scholars and historian Ibn
Al-'Atħiir said about Al-Junayd: “The top scholar in the world in
his time.” He is considered as one of the great imams of Sufism for
his compliance to the sciences of Ĥadiitħ and Qur'aan along with
leadership in Şuufiyy knowledge. He said, “Our way is controlled
by the Qur'aan and Ĥadiitħ.” (Source: Al-'Aˆlaam).
[30] ˆAliyy
ibn Ismaaˆiil ibn Isĥaaq, Abuu Al-Ĥasan, was
among the descendants of the famous companion Abuu
Muusaa Al-Asħˆariyy. He is the
founder of the Asħˆariyy school in beliefs and a Mujtahid scholar.
He authored some 300 books. (Source: Al-'Aˆlaam). He outlined the
Sunni belief system in detail with explanations and proofs more than
anyone else before him. For this
rea-son, the Sunni scholars call themselves followers of the
Asħˆariyy school.
[31] The
people of insight are the followers of the Ĥanafiyy school
today. Their belief are
identical to that of the Asħˆariyy school, although they are
usually called Maaturiidiyys as
opposed to Asħˆariyys. The
differences between these two schools basically come down to
semantics. For this reason, the label as an “Asħˆariyy” follower
is applied to followers of both schools.
[32] Abuu
Al-Ĥasan Al-Baahiliyy Al-Başriyy was
a direct student of Al-Asħˆariyy. The Ĥaafiţħ Ibn ˆAsaakir
narrated from Abuu Bakr Al-Baaqillaaniy that he, Abuu Isĥaaq
Al-Isfaraayiiniyy and Ibn Fuurak would have a lesson with
Al-Baahiliyy once every week. Abuu Bakr said that he was so
preoccupied with worship of Aļļaah that we had to remind him of the
length of the lessons. He would also sit behind a curtain so that
neither the three of them, nor the commoners that would attend could
see him. When asked about this he answered, “You can see the
commoners with your eyes, and they are people that tend to be
negligent of religious concerns, and this way you will also look at
me with the same eyes. Abuu Isĥaaq Al-Isfaraayiiniyy used to say, “I
was like a drop in the ocean beside Abuu Al-Ĥasan Al-Baahiliyy.”
On the other hand, Al-Baahiliyy used to say, “Beside Abuu Al-Ĥasan
Al-Asħˆariyy I was a like a drop beside the ocean.” This was all
mentioned by Ibn ˆAsaakir in Tabyiin Kadħibi-l-Muftariyy under the
biography of Al-Baahiliyy in the chapter listing the students of
Al-Asħˆariyy.
[33] Muĥammad
ibn Aĥmad ibn Muĥammad ibn Yaˆquub ibn Mujaahid (? - 370 h.) was a
scholar of the Maalikiyy school a stu-dent of Al-Asħˆariyy, and the
teacher of Abuu Bakr Al-Baaqillaaniy. (Source: Al-'Aˆlaam).
[34] Muĥammad
ibn Al-Ţayyib ibn Muĥammad ibn Jaˆfar, Abuu Bakr Al-Baaqillaaniy,
Al-Qaađii al-Baaqillaaniy (338 h. - 403 h.) was the head of the
Asħˆariyys of his time. He wrote many books, some of which are in
print. (Source: Al-'Aˆlaam). Al-Dħahabiyy in his
“Taariikħu-l-Islaam” V. 28, P. 89 relates that Al-Baaqillaaniy
was once sent by the Muslim ruler to debate the Christian scribes of
the Roman Emperor. When he arrived to the emperors hall they had made
the entrance to the emperor very low, to the extent that one had to
bow down in order to enter. Al-Baaqillaaniy realized that it was a
trick to make him bow to the emperor, so he turned and entered back
end first. Once there, he turned to one of the monks and said, “How
are the wife and kids?” Astonished, the em-peror replied, “Do you
not know that the monk elevates himself having a wife or kids?”
Al-Baaqillaaniy closed his trap by quickly replying: “You consider
him above this, but you do not consider Aļļaah to be clear of and
above having a female companion and child?” He was also mockingly
asked, “What happened to ˆAa'isħah?” They were referring to the
time that she, the Prophet's wife, was accused by the hypocrites of
having been unfaithful. They wanted to make him lose his temper by
their insinuations. Al-Baaqillaaniy answered: “As what happened to
Maryam. (They were both accused of adultery), then they were both
declared inno-cent by Aļļaah, and Maryam brought a baby, while
ˆAa'isħah did not.” They could find no response to this, because
he had shown them that permitting the slander of ˆAa'isħah would
imply permitting ugly and heretical slander of Maryam even more.
[35] Muĥammad
ibn Al-Ĥasan ibn Fuurak Al-Anşaariyy Al-Aşbahaaniyy (? - 406 h.)
was among the greatest scholars of belief me-thodology, as well as
Sħaafiˆiyy fiqh (jurisprudence).
[36] Ibraahiim
ibn Muĥammad ibn Ibraahiim ibn Mihraan, Abuu Isĥaaq
Al-Isfaraayiiniyy (? - 418 h.) was a great scholar of be-liefs,
methodology and fiqh. He used to be nicknamed “the pillar of the
religion.” He was also a reliable narrator of Ĥadiitħ. (Source:
Al-'Aˆlaam). He was one of the teachers of Abuu Manşuur –the
author himself.
[37] Abuu
Al-Ĥasan ˆAliyy ibn Muĥammad ibn Mahdiyy Al-Ţabariyy was a
student of Al-Asħˆariyy in Al-Başrah. The meaning of one of his
poems is: He is not lost who has a companion able to mend his ways.
For the world is merely by its inhabitants and a per-son is by his
companions.
[38] I
was unable to find anyone of this name that is of Abuu Manşuur's
generation or earlier. The Al-Ĥusayn ibn Muĥammad Al-Bazzaaziyy
mentioned in Al-Waafii bi-l-Wafayaat died in 495 h., which seems too
late for being meant here.
[39] Muĥammad
ibn ˆAbdulWahhaab ibn ˆAbdurRaĥmaan ibn ibn ˆAbdulWahhaab, Abuu
ˆAliyy Al-Tħaqafiyy (244 h. - 328 h.) was among the greatest
scholars of all time in fiqh, methodology and belief. He stayed in
Naysaabuur. Ibn Kħuzaymah told him one time: “It is not allowed
for any of us to give fatwaa as long as you are alive.” (Source:
Siyar 'Aˆlaam Al-Nubalaa').
[40] Aĥmad
ibn ˆAbdurRaĥmaan ibn Kħaalid Al-Qalaanisiyy Al-Raazii, was among
the Sunni scholars that lived in the time of Al-Asħˆariyy and
fought deviants. His appearance as a defender of the faith was
earlier that that of Al-Asħˆariyy, and he was not among his
students. (Source: Ibn ˆAsaakir in Tabyiin Kadħibi-l-Muftarii P.
293.)
Rational
Quranic Religion vs Wahabism
Authored
by: Shaykh
Abu Adam
Read
the full article: PDF
---------------
Applied Belief Science:
The first of the ĥikam explained
Introduction
The great scholars of taşawwuf are also great scholars of belief, because taşawwuf is about bringing all ones actions, most specifically those of the heart, in alignment with the Islamic belief in Aļļaah.
For this reason we will put some writings of taşawwuf on this blog.
The first of these is from the:
