I
thought some of you might appreciate the below. I have inserted some comments
of my own for clarification purposes in [brackets
like these]:
The
way of the Sunnis is to believe that:
The
world has a beginning.
وطريقة أهل السنة أن العالم حادث
The
Creator is beginningless and is attributed with attributes that are
beginningless.
The
attributes of the Creator are not Him Himself [i.e. Aļļaah
is not merely an attribute, e.g. we do not believe that Aļļaah is power, but
that He is attributed with power], nor other than Him [i.e. His attributes are
not divisible or parts].
والصانع قديم متصف بصفات قديمة ليست عينه ولا غيره
The
Creator is One, He does not have a like [so He is not something with size nor something
that has bodily characteristics], or an opposite, or a partner [i.e.
there is only one Creator]
وواحد لا شبه له ولا ضد ولا ند
He
does not have an end
[to His existence or to that of His attributes] or a shape, or a limit.
[Thus, He is not a body, or a plane or a particle or dot.]
ولا نهاية له ولا صورة ولا حد
He
does not exist in something else [because He does not need anything]
ولا يحل في شيء
Events
do not occur in Him, and [hence,] He is not attributed with movement or changing
position [or stillness, since He is not a body] or ignorance, or lying,
or imperfection.
ولا يقوم به حادث ولا يصح عليه الحركة والانتقال ولا الجهل ولا الكذب ولا
النقص
He
is seen
[by Muslims] in the Hereafter without being in a location or direction. [I.e.
seeing Him is not like seeing a creation.]
وأنه يرى في الآخرة وليس في حيز ولا جهة
Whatever
He has willed will be, and whatever He has not willed will not be.
ما شاء كان ومالم يشأ لم يكن
He
does not need anything.
لا يحتاج إلى شيء
Nothing
is incumbent upon Him.
ولا يجب عليه شيء
Everything
created
[i.e. everything that has a beginning, including bodies and what occurs in them
of movement, color, shape, ideas, intentions, etc.] is according to His
predestination, specification, and will.
كل المخلوقات بقضائه وقدره وإرادته ومشيئته
[All
acts of creation are created by Aļļaah,] however, acts of creation that are
said to be ugly due to their sinfulness [by
Aļļaah’s legal prescription] are not said to be liked, ordered or accepted by
Him.
[Note:
Aļļaah is not attributed with emotions, since emotions imply needs as well as
change in state of being, and Aļļaah does not change. Hence, words like
mahabbah (literal translation: love) are ascribed to Aļļaah in Arabic with
reference to certain acts of creation to mean that these acts are rewardable in
the Hereafter].
لكن القبايخ منها ليست برضاه وأمره ومحبته
All
that was narrated regarding the following is true:
bodily
resurrection [not just in soul];
the
torture of the grave; the accounting of the deeds [in the Hereafter];
the
Bridge [that crosses from the plain over Hell to Paradise];
the
scale [with pans and a fulcrum on which deeds are weighed]
that
non-Muslims will stay in Hell without an end, but not sinful Muslims. [i.e.
Muslims sent to Hell will eventually come out of Hell and go to Paradise];
that
Aļļaah forgives [without punishment in Hell] some sinful Muslims [whose bad
deeds are more weighty than their good deeds] ;
there
is intercession.
وأن المعاد الجسماني وسائر ما ورد به السمع من عذاب القبر والحساب
والصراط والميزان وغير ذلك حق وأن الكفار مخلدون في النار دون الفساق وأن العفو
والشفاعة حق
The
signs of the day of judgement are true, such as the coming of Dajjaal, as well
as Ya’juuj and Ma’juuj; the descent of Jesus, the sun rising in the west, the
coming of the beast [that will tell everyone whether he is a Muslim or a
Blasphemer].
وأن أشراط الساعة من خروج الدجال ويأجوج ومأجوج ونزول عيسى وطلوع الشمس
من مغربها وخروج دابة الأرض حق
The
first of the prophets is Adam and the very last is Muhammad.
وأول الأنبياء آدم وآخرهم محمد
The
first Khaliifah was Abu Bakr followed by Umar, Uthman and Ali, may Aļļaah
please them.
وأول الخلفاء أبو بكر ثم عمر ثم عثمان ثم علي رضي الله عنهم
The
status of these four is in the same order, except for some [strange and
unusual] hesitation regarding the order between Uthman and Ali.
والأفضلية بهذا الترتيب مع تردد فيها بين عثمان وعلي رضي الله تعالى
عنهما
The
famous scholars of Sunni beliefs in the areas of Khurasan, Iraq, Levant, and
most areas in general, are the Ashˆaris, the companions of Abu Al-Hasan Ali son of
Ismaaˆiil son of Ishaaq son of Saalim son of Ismaaˆiil son of Abdullaah son of
Bilaal son of Abu Burdah son of Abu Muusaa Al-AshˆAriyy, the companion of the
Prophet. He was the first [student of Al-Jubbaa’iyy] to disagree with Abu Ali
Al-Jubbaa’iyy [the Muˆtazilite] and reject his school of thought in order to
embrace the way of the Sunnah, i.e. the way of the Prophet (may Aļļaah raise
his rank further) and the jamaaˆah, i.e. the way of the companions.
والمشهور من أهل السنة في ديار خرسان والعراق والشام وأكثر الأقطار هم
الأشاعرة أصحاب أبي الحسن علي بن إسماعيل بن إسحق بن سالم بن إسماعيل بن عبدالله
بن بلال بن أبي بردة بن أبي موسى الأشعري صاحب رسول الله (صلى الله عليه وسلم) أول
من خالف أبا علي الجبائي ورجع عن مذهبه إلى السنة أي طريقة النبي e والجماعة أي طريقة
الصحابة
[The
famous scholars of Sunni beliefs] in the lands behind the river [i.e. Amu
Darya] are the companions of Al-Maaturiidiyy, who was the student of Abu Nasr
Al-ˆiiaađ, the student of Abu Bakr Al-Jurjaaniyy, the companion of Abu Sulaymaan
Al-Jurjaaniyy, the student of Muĥammad ibn Al-Hasan Al-Shaybaaniyy, may Aļļaah
have mercy upon him. Maaturiid is a village in Samarkand [in today’s
Uzbekistan].
وفي ديار ما وراء النهر الماتريدية أصحاب أبي منصور الماتريدي تلميذ أبي
نصر العياض تلميذ أبي بكر الجرجاني صاحب أبي سليمان الجرجاني تلميذ محمد بن الحسن
الشيباني رحمه الله وماتريد من قرى سمرقند
Some
disagreement has appeared among these two groups with regard to belief and
methodology issues like that of takwiin, exemption in belief [i.e. does the one
who says “I am a believer – in shaa’ Aļļaah” imply doubt or not?
All agree that
doubt is kufr], the belief status of the imitator [but all agree that the
imitator that thinks he might leave Islam if the one he imitates leaves is a
kaafir, because ones commitment to the belief must be unconditional), and some
other issues.
وقد دخل الآن فيها بين الطائفتين اختلاف في بعض الأصول كمسئلة التكوين
ومسئلة الاستثناء في الإيمان ومسألة إيمان المقلد وغير ذلك
The
great authenticators from the two groups of scholars do not accuse one another
of bad innovation or heresy.
This is unlike bigots that may even base heresy
accusation on disagreements regarding detailed legal issues like animals
slaughtered without mentioning the name of Aļļaah when it was not due to forgetting,
or the wuđuu’ not breaking due to najis coming out of other than the private
organs, or the validity of marriage without a waliyy, or prayer without
reciting Fatihah.
والمحققون من الفريقين لا ينسبون أحدهما إلى البدعة والضلالة خلافا
للمبطلين المتعصبين حتى ربما جعلوا الاختلاف في الفروع أيضا بدعة وضلالة كالقول
بحل متروك التسمية عمدا وعدم نقض الوضوء بالخارج النجس من غير السبيلين وكجواز
النكاح بدون الولي والصلاة بدون الفاتحة
The
bigots do not recognize that bad innovations are the new matters in religion that
either:
were
not existent [i.e. accepted] in the time of the companions or those who met the
companions [and died as Muslims], or
do
not have a legal Islamic proof as a basis.
ولا يعرفون أن البدعة المذمومة هو المحدث في الدين من غير أن يكون في عهد
الصحابة والتابعين ولا دل عليه الدليل الشرعي
Some
ignorant people claim that all things that were not present at the time of the
companions are bad innovations, even if there is no legal Islamic proof for it
being bad.
They base this on the saying of the Prophet (may Aļļaah raise his rank even further) [literal translation:] “Beware of new matters…” They do not know that what is meant by this is making a matter part of the religion when it is not a part of it.
They base this on the saying of the Prophet (may Aļļaah raise his rank even further) [literal translation:] “Beware of new matters…” They do not know that what is meant by this is making a matter part of the religion when it is not a part of it.
ومن الجهلة من يجعل كل أمر لم يكن في زمن الصحابة بدعة مذمومة وإن لم يقم
دليل على قبحه تمسكا بقوله عليه الصلاة والسلام إياكم ومحدثات الأمور ولا يعلمون
أن المراد بذلك هو أن يجعل في الدين ما ليس منه
May
Aļļaah protect us from following deviant whims and make us firm in following
the guidance of the Prophet and His followers.
عصمنا الله من اتباع الهوى وثبتنا على اقتفاء الهدى بالنبي وآله
[Source: Sharĥ Al-Maqaaşid,
SaˆdudDiin Al-Taftaazaaniyy (712-793 H.), ˆAalam Al-Kutub, 1998, p. 231-232]
--
Imam
Taftazani was a master of many sciences. He, despite being Shafi’i in practice,
was an expert in the Hanafi School as well.
Amongst
his well know books in fiqh are al-Fatawa al-Hanafiyyah, Sharh ala Faraid as-Sajawandi
(Sharh of Siraji: book on inheritance), and Mukhtasar Sharh Talkhees al-Jami’
al-Kabir of Imam Muhammad ash-Shaybani.
Amongst
his books in usul is the famous Hanafi reference at-Talweeh fi Kashfi Haqaiq
at-Tanqeeh (famously known as at-Tawdeeh wa at-Talweeh). This
book further goes to show his expertise in the Hanafi school of thought. He was
also a scholar of mantiq (logic) and kalam (theology); his works in mantiq
include Tahdheeb al-Mantiq wa al-Kalam and Sharh Risalah ash-Shamsiyyah. His
works in kalam include Sharh al-Maqasid, and of course his magnum opus Sharh
‘Aqaid an-Nasafiyyah.
--