Why do we refer to ourselves as Māturīdīs?

By Rustam Mahdi
Translated by Mawlānā Suhail Akubat

The following is a translation of a short and basic Arabic article by Rustam Mahdi entitled “Why do we call ourselves Maturidis?”[1] A brief footnote has been added to clarify one particular issue which Salafis commonly use to claim that Hanafi ‘aqida is different from Maturidi ‘aqida.[2] – The Translator

It saddens us that a statement has begun to circulate amongst people, especially the salafis, that: ‘Why do you call yourselves Maturidis? Is the creed of Abu Hanifah not convincing enough for you that you have turned away from it and have turned towards that which Abu Mansur al-Maturidi was inclined to?’

The problem with many Salafis is that they assume that whatever they present is clear binding proof, and do not notice doors that have been opened which they have no ability to close. It saddens us that we observe attempts at denigration using questions such as these, which are cheap in the marketplace of academia, by those ascribed to learning; although we do not find it surprising that they are widespread on the tongues of uneducated laymen.

Hence I would like to mention – and Tawfiq is from Allah – that it is from a person’s academic character to evaluate substances and not mere terminologies. This is because variation and divergence in terminologies is of no consequence when they point to the same reality. Hence it is fine for a person who believes in the Din of Muhammad (sallallahu ‘alayhi wa sallam) to refer to himself as “Muhammadi”, in attribution to him (sallallahu ‘alayhi wa sallam), or “Bakri”, in attribution to Abu Bakr al-Siddiq, or “‘Umari” in attribution to ‘Umar b. al-Khattab, or ‘Uthmani in attribution to ‘Uthman b. Affan, or “‘Alawi” in attribution to ‘Ali b. Abi Talib (Allah be pleased with them). All of these terminologies indicate that the one being attributed is on the Din of these very individuals.

The Issue of the Ambiguous Attributes of Allāh

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.”