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Post by studentofdeen on Mar 29, 2017 7:55:51 GMT
Assalamu alaikum.
I am new to the forums.
Aqeeda is obviously an important topic and I wanted to clarify a few questions I have in my mind
I would like to ask the following:
In simple terms, what is the root difference between a Wahhabi, a 'Madhkali,' an Ahle Hadeethi, a Salafi and a Sunni (of these, I'd like to know the main difference bdtween a Barelwi and a Deobandi too-though I understand that the later either gravitate towards Salafism, mamati, or towards hayati).
Is this difference primarily based on the attributes of Allah SWT and His zaat, and also on the nature of the relationship of Prophet Muhammad SAW with us
Can anyone guide me to an easy-to-understand work on the aqeedah of ahlus sunnah wal jama'ah. I would like to add that I am a Hanafi and do taqleed, and also a follower of what little I know of aqeedah tahawiyyah.
I am only seeking some clarifications so please forgive me if any of the above questions are inappropriate.
Finally, can anyone please link me to a short youtube series for aqeedah please. Something comprehensive which explains things from start to finish.
And can anyone please guide me to a few good scholars of aqeedah that I may listen to in future.
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Post by bin Ādam on Mar 29, 2017 16:16:32 GMT
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Post by DarulTahqiq on Mar 30, 2017 8:08:05 GMT
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Post by SyedMuhammadIbnAlAfaq on Apr 1, 2017 15:49:33 GMT
Wahhabis and the Ahlus Sunnah:
Those who follow the path of Muhammad ibn Abd al-Wahhab al-Najdi are Wahhabis. The major difference between Sunni and Wahabi is the beliefs and rituals. Sunnis are in majority and almost 90% percent of Muslims around the world belong to Sunni sect whereas the members of Wahabi movement are located in Saudia Arabia. There are a few main and major as well as many secondary differences between the Sunni and Wahabi Muslims which caused these sects to be cut off from each other and emerge independently:
1. The followers of Muhammad ibn ‘Abdil Wahhāb believe it is impermissible to travel from a distance with the specific intention to visit the grave of the Prophet (peace and blessings be upon him). However, Ahlus Sunnah believe that it is not only permissible but desirable.
2. The followers of Muhammad ibn ‘Abdil Wahhāb consider tawassul through personalities impermissible whereas it is established from the Ijma of Ummah.
3. The followers of Muhammad ibn ‘Abdil Wahhāb regard asking for intercession from the Prophet (peace and blessings be upon him) at his grave as not only impermissible but shirk. The Sunni Ulema consider it permissible as long as the person has the correct belief.
4. The followers of Muhammad ibn ‘Abdil Wahhāb believe that asking help from the dead is shirk regardless of the belief of the person asking. However, it is not shirk in some cases. It is permissible in some cases and in some cases it is impermissible.
5. A major point of disagreement is that in the view of the Ahlus Sunnah, Allāh is not described with direction, nor is He attributed with a physical body (jism) or characteristics which are particular to a physical body. As followers of Ibn Taymiyyah, Muhammad ibn ‘Abdil Wahhāb and his followers adhere to beliefs that amount to tajsīm or ascribing a physical body to Allāh.
The Ahl-e-Hadith (They are far from following Hadith) group and the Salafi group is the same. Although most of the beliefs of the Salafis mentioned above are Furu'i but some of these are fundamental. But we should be good to them.
Barelwis and the Deobandis:
Mawlana Rafi Usmani wrote in an article named "Hazrat Mawlana Sarfraz Khan Safdar se Wabista Chand Yaden":
"We came to the conclusion that in the matter of Aqaid, the difference between these two sects (Deobandi and Barelwi) is just the difference in interpretation (Ta'beer) and words (Alfaaz). In reality, there is no difference due to which labeling one another as 'Gumrah' and 'Fasiq' will be correct. Yes, there is a difference in some practices (but they are Furu'i)". (Pg 48, Mahnama al-Balagh, Zil Hajj 1430, December 2009) Mawlana Rafi mentions that Mawlana Shafi Usmani spent last years of his life struggling to remove the differences between these two groups. Mawlana Rafi mentions further in the same Article:
"There is no difference in the matter of Aqaids (between Barelwis and Deobandis)". (Ibid, Pg 49)
Mawlana Rafi mentions that when he told these things to Mawlana Sarfraz Khan Safdar, he became happy and agreed with him.
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