{"id":2905,"date":"2021-01-25T20:55:19","date_gmt":"2021-01-26T00:55:19","guid":{"rendered":"http:\/\/fatwa-tt.com\/?p=2905"},"modified":"2021-01-25T20:55:23","modified_gmt":"2021-01-26T00:55:23","slug":"who-is-imam-al-maturidi-and-imam-al-ashari-and-differences-between-the-two-schools-of-aqeedah","status":"publish","type":"post","link":"https:\/\/fatwa-tt.com\/index.php\/who-is-imam-al-maturidi-and-imam-al-ashari-and-differences-between-the-two-schools-of-aqeedah\/","title":{"rendered":"Who is Imam al- M\u0101tur\u012bd\u012b and Imam al- Ash\u2018ar\u012b, and differences between the two schools of Aqeedah."},"content":{"rendered":"\n

1. Who is Imam al-<\/strong> M\u0101tur\u012bd\u012b<\/strong>?<\/strong><\/p>\n\n\n\n

2. Who is Imam al- <\/strong>Ash\u2018ar\u012b<\/strong>?<\/strong><\/p>\n\n\n\n

3. What role they played in the formation of the Ahlus Sunnah ?<\/strong><\/p>\n\n\n\n

4. Some differences between the two schools.<\/strong><\/p>\n\n\n\n

<\/p>\n\n\n\n

In the Name of Allah, the Most Gracious, the Most Merciful.<\/strong><\/p>\n\n\n\n

As-sal\u0101mu \u2018alaykum wa-rahmatull\u0101hi wa-barak\u0101tuh<\/strong><\/p>\n\n\n\n

Introduction<\/p>\n\n\n\n

In the face of the present-day onslaught of varied ideologies and beliefs, and the promotion of unfettered freedom of thought, it is essential for all Muslims to have a firm grasp on their beliefs. A strong building is based on a sturdy foundation. Likewise, the correct understanding and practice of Isl\u0101m is dependent on holding the correct beliefs (\u2018aq\u0101\u2019id). If one has incorrect beliefs on basic issues of Isl\u0101m, this is akin to a defect in the very foundation of a building which makes it vulnerable to collapse.<\/p>\n\n\n\n

The systematic study of Isl\u0101mic beliefs is termed \u201c\u2018Ilm al-Tawh\u012bd,\u201d \u201cUs\u016bl al-D\u012bn,\u201d \u201c\u2018Ilm al-\u2018Aq\u0101\u2019id\u201d and \u201c\u2018Ilm al-Kal\u0101m.\u201d<\/p>\n\n\n\n

As Isl\u0101m spread far and wide and the Muslim community grew, many new ideas and foreign concepts found their way into Muslim thinking. The Sh\u012b\u2018ah, Qadariyyah, Khaw\u0101rij and Murji\u2019ah were early groups that arose within the first few generations of Isl\u0101m. The Sah\u0101bah themselves had to deal with and reply to some members of these groups.[1]<\/a><\/p>\n\n\n\n

The defence of orthodox Isl\u0101mic beliefs carried out in the early period was by means of asserting the authority of the Isl\u0101mic scriptures. Any un-Isl\u0101mic idea or belief was refuted using the verses of Qur\u2019\u0101n and the had\u012bths of the Prophet (sallAll\u0101hu \u2018alayhi wasallam).[2]<\/a><\/p>\n\n\n\n

During the early part of the second century of Hijrah, the hearts of the common people began to grow distant from the revealed texts, and people started to trust their logic and reason over the texts. \u2018Ilm al-Kal\u0101m, or the methodical use of reason and logic to defend points of belief, arose in this climate. Most of the early groups that engaged in \u2018Ilm al-Kal\u0101m were from deviant groups like the Mu\u2018tazilah and Jahmiyyah, which is why it was initially condemned by the scholars of the Salaf. However, when the need arose, even the very early scholars of Ahlus Sunnah wa l-Jam\u0101\u2018ah did not shy away from using logic and reason to defeat false beliefs.[3]<\/a><\/p>\n\n\n\n

Thereafter, when more scholars of Ahlus Sunnah engaged in \u2018Ilm al-Kal\u0101m in order to counter the wrong beliefs of deviant groups, an orthodox form of \u2018Ilm ul-Kal\u0101m emerged and began to dominate the wrong forms. This process was systematically begun by \u2018Abdull\u0101h ibn Sa\u2018\u012bd ibn Kull\u0101b (d. 240 H), Ab\u016b \u2018Al\u012b al-Kar\u0101b\u012bs\u012b (d. 248), H\u0101rith al-Muh\u0101sib\u012b (d. 243) and others from the early part of the third Hijr\u012b century.<\/p>\n\n\n\n

Thereafter, two leading lights of Ahlus Sunnah wa l-Jam\u0101\u2018ah, namely, Im\u0101m Ab\u016b Mans\u016br al-M\u0101tur\u012bd\u012b (238 \u2013 333 H)and Im\u0101m Abu l-Hasan al-Ash\u2018ar\u012b (260 \u2013 324 H) , excelled in the field of \u2018Ilm ul-Kal\u0101m, and they successfully clarified the viewpoints of the Ahlus Sunnah Wa l-Jam\u0101\u2018ah on matters of belief according to principles of Kal\u0101m. As a result of their remarkable achievements, the scholars of the ummah endorsed the beliefs of Isl\u0101m based on what these two Im\u0101ms had enumerated in their works and discourses. Thus emerged the \u2018aq\u012bdah schools, \u201cAsh\u2018ar\u012b\u201d and \u201cMatur\u012bd\u012b\u201d.<\/p>\n\n\n\n

While these two Im\u0101ms, and subsequently the two schools, differed on points of creed, the disagreements were never regarded as being of a fundamental nature leading to heresy or anathematisation, but rather differences in terminology or, at most, minor differences in understanding.[4]<\/a><\/p>\n\n\n\n

1. The M\u0101tur\u012bd\u012bs <\/p>\n\n\n\n

The founder of the M\u0101tur\u012bd\u012b school of theology was the great scholar, Muhammad Bin Muhammad ibn Mahm\u016bd, Ab\u016b Mans\u016br Al-M\u0101tur\u012bd\u012b. He was born in M\u0101tur\u012bd, a district of Samarkand (present day Uzbekistan), around the year 238 and died in 333 H in Samarkand. He was a prominent scholar in the Hanaf\u012b school and authored many books on beliefs and jurisprudence.<\/p>\n\n\n\n

2) The Ash\u2018ar\u012bs<\/p>\n\n\n\n

The founder of the Ash\u2018ar\u012b school of theology was the great scholar, \u2018Al\u012b ibn Ism\u0101\u2018\u012bl ibn Ab\u012b Bishr al-Ash\u2018ar\u012b al-Yam\u0101n\u012b Al-Basr\u012b. He was born in Basra in the year 260 and died in 324. He was a descendent of the famous Sah\u0101b\u012b, Ab\u016b M\u016bs\u0101 al-Ash\u2018ar\u012b (radiyAll\u0101hu \u2018anhu).                                             <\/p>\n\n\n\n

Im\u0101m al-Ash\u2018ar\u012b was born at a time when many deviant sects were on the rise. He himself was initially affiliated with the Mu\u2018tazilah.  At the age of forty he abandoned the Mu\u2018tazilah, and took to refuting their beliefs as well as the beliefs of other misguided sects in defence of the accepted beliefs of Ahlus Sunnah wa l-Jam\u0101\u2018ah. He expounded the beliefs of Ahlus Sunnah wa l-Jam\u0101\u2018ah in its purest form as transmitted in the Sunnah and as explained by the Salaf(the community of pious predecessors). He authored many books on beliefs.<\/p>\n\n\n\n

Im\u0101m Ab\u016b Mans\u016br Al-M\u0101tur\u012bd\u012b was a contemporary of Imam Ash\u2018ar\u012b and they both worked to establish and defend the beliefs of Ahlus Sunnah wa l-Jam\u0101\u2018ah. Adherents of the Hanaf\u012b madhhab generally follow the M\u0101tur\u012bd\u012b school of theology, while adherents of the Sh\u0101fi\u2018\u012b and M\u0101lik\u012b madhhabs generally follow the Ash\u2018ar\u012b school of theology.<\/p>\n\n\n\n

————————————–<\/p>\n\n\n\n

Hereunder are some of the differences between the M\u0101turid\u012b and Ash<\/strong>\u1ffe<\/strong>ar\u012b schools of \u2018Aq\u012bdah[5]<\/strong><\/a>.<\/strong><\/p>\n\n\n\n

1. <\/strong>Takw\u012bn<\/p>\n\n\n\n

Takw\u012bn <\/em>literally means to bring into existence. Allah Ta\u2018\u0101l\u0101 states in the Qur\u2019\u0101n:<\/p>\n\n\n\n

\u0628\u064e\u062f\u0650\u064a\u0639\u064f \u0627\u0644\u0633\u064e\u0651\u0645\u064e\u0627\u0648\u064e\u0627\u062a\u0650 \u0648\u064e\u0627\u0644\u0652\u0623\u064e\u0631\u0652\u0636\u0650 \u0648\u064e\u0625\u0650\u0630\u064e\u0627 \u0642\u064e\u0636\u064e\u0649\u0670 \u0623\u064e\u0645\u0652\u0631\u064b\u0627 \u0641\u064e\u0625\u0650\u0646\u064e\u0651\u0645\u064e\u0627 \u064a\u064e\u0642\u064f\u0648\u0644\u064f \u0644\u064e\u0647\u064f \u0643\u064f\u0646 \u0641\u064e\u064a\u064e\u0643\u064f\u0648\u0646\u064f<\/p>\n\n\n\n

\u201cThe Originator of the heavens and the earth. When He decrees a matter, He only says to it: \u2018Be!\u2019 – and it is.\u201d (2:<\/strong>117)<\/strong><\/p>\n\n\n\n

Bringing into existence is an attribute of All\u0101h Ta\u2018\u0101l\u0101. However, there is a difference of opinion whether this attribute is a qad\u012bm<\/u><\/em> (beginningless) attribute of All\u0101h or a h\u0101dith<\/em> (originated) attribute of All\u0101h\u2019s action.<\/p>\n\n\n\n

According to the M\u0101tur\u012bd\u012bs, the attribute of takw\u012bn is qad\u012bm<\/em>. All\u0101h Ta\u2018\u0101l\u0101 has always existed together with His attributes. Takw\u012bn<\/em>, creation, is an eternal attribute that subsists in All\u0101h\u2019s being as do all His attributes. Just as All\u0101h\u2019s will is without beginning but linked to that which is willed at the time of its existence, so too His eternal attribute of creation (takw\u012bn<\/em>) is without beginning but linked to that which is created at the time of creation.<\/p>\n\n\n\n

According to the Ash\u2018ar\u012bs, takwin is not an eternal attribute of All\u0101h Ta\u2018\u0101la. Rather, it is originated (h\u0101dith<\/em>). The power (qudrah<\/em>) and will (ir\u0101dah<\/em>) of All\u0101h are eternal, while the actions that result from these two attributes, like takw\u012bn, are not eternal, but are originated in time.<\/p>\n\n\n\n

Many scholars have understood this disagreement to be a difference in terminology as, according to both views, nothing originated subsists in All\u0101h\u2019s being and nothing beginningless exists outside of All\u0101h\u2019s being.<\/p>\n\n\n\n

2. <\/strong>Speech (Kalam):<\/p>\n\n\n\n

According to the M\u0101tur\u012bd\u012bs, the speech of All\u0101h Ta\u2018\u0101l\u0101 cannot be heard. Rather, what is heard is that which indicates to it.  According to Im\u0101m al-M\u0101tur\u012bd\u012b, only something that connects to the physical sense of hearing (i.e. the ear) can be heard. Since the eternal speech of All\u0101h cannot connect to the originated sense of hearing, what is heard is not the speech of All\u0101h per se<\/em>, but rather what gives an indication to the speech of All\u0101h. <\/p>\n\n\n\n

According to the Ash\u2018ar\u012bs, the speech of All\u0101h Ta\u2018\u0101l\u0101 can be heard, as in the famous story of M\u016bs\u0101 (\u2018alayhissal\u0101m<\/em>). Q\u0101d\u012b Ab\u016b Bakr Ibn al-B\u0101qill\u0101n\u012b, a great Ash\u2018ar\u012b M\u0101lik\u012b theologian, said: \u201cAll\u0101h\u2019s Speech is not heard in the convention sense. Rather, it is possible for All\u0101h to allow any of His creation that He wills to hear it without natural means and without the medium of letters and sound.\u201d[6]<\/a><\/p>\n\n\n\n

This is similar to the vision of All\u0101h Ta\u2018\u0101l\u0101 that believers will be bestowed with in the \u0100khirah. They will see All\u0101h Ta\u2018\u0101l\u0101 but not in the conventional way of light reflecting off an object from a distance onto the eye. Rather, the vision will be with the eye but with a reality different to the reality of vision in this world. Similarly, hearing the eternal speech of All\u0101h is not in the conventional way of sound waves travelling to the ears, but with a reality different from the reality of hearing as we know it.<\/p>\n\n\n\n

3. How much a person can be legally obligated (takl\u012bf<\/em>) :<\/p>\n\n\n\n

According to the M\u0101tur\u012bd\u012bs, it is logically impossible for All\u0101h to make a person legally accountable for more than he can bear. According to the Ash\u2019aris, while it is logically possible, it will not occur on account of All\u0101h\u2019s promise.[7]<\/a><\/p>\n\n\n\n

4. Whether takl\u012bf can be perceived by the intellect:<\/p>\n\n\n\n

According to the M\u0101tur\u012bd\u012bs, some laws pertaining to legal obligation (takl\u012bf<\/em>) can be understood by the intellect. The intellect is a tool by which the goodness and evil of some things can be comprehended. The intellect, for example, is a tool by which the obligation of faith is comprehended as well as the necessity of showing gratitude to the Giver of Bounties.  The One Who Makes this known and assigns its obligation is All\u0101h alone, but He does so through the medium of the intellect.<\/p>\n\n\n\n

Im\u0101m al-M\u0101tur\u012bd\u012b said, \u201cNo one is excused for ignorance of his Creator because of what he finds in the creation of the heavens and earth.\u201d  He also said, \u201cHad All\u0101h not sent a Messenger, even still it would have been obligatory for creation to know Him through their intellects.\u201d<\/p>\n\n\n\n

According to the Ash\u2018ar\u012bs, takl\u012bf<\/em> cannot be comprehended by the intellect alone. Takl\u012bf<\/em> can only be understood through revelation (wahy<\/em>). Imam al-Ash\u2018ar\u012b said that nothing is made an obligation or a prohibition except by the Shar\u012b\u2018ah, not the intellect, even if the intellect is able to comprehend the goodness and evil of some things.[8]<\/a><\/p>\n\n\n\n

5. Fortune (sa\u2018\u0101dah<\/em>) and wretchedness (shaq\u0101wah<\/em>):<\/p>\n\n\n\n

According to Im\u0101m al-M\u0101tur\u012bd\u012b, sa\u2018\u0101dah<\/em> (felicity or fortune) is defined as being Muslim while shaq\u0101wah<\/em> (wretchedness or misfortune) is defined as disbelief. Hence, according to the M\u0101tur\u012bd\u012bs, a wretched person can eventually be fortunate, and a fortunate person can turn out to be wretched.<\/p>\n\n\n\n

 According to Imam al-Ash\u2018ar\u012b, sa\u2018\u0101dah<\/em> is dying upon Isl\u0101m and shaq\u0101wah<\/em> is dying upon disbelief. Hence, according to the Ash\u2018ar\u012bs, fortune and wretchedness are only considered at the time of death.[9]<\/a><\/p>\n\n\n\n

6. Can disbelief (kufr) be pardoned:<\/p>\n\n\n\n

According to the M\u0101tur\u012bd\u012bs, it is logically impossible for disbelief to be pardoned. According to the Ash\u2018ar\u012bs, while it is logically possible for disbelief to be forgiven, it is impossible on account of All\u0101h\u2019s decree and choice.[10]<\/a><\/p>\n\n\n\n

7. Eternal abode in the Hereafter:<\/p>\n\n\n\n

According to the M\u0101tur\u012bd\u012bs, it is logically and textually (i.e. on the basis of Quran and Sunnah) impossible for the believers to abide eternally in hellfire and for the disbelievers to abide in paradise. According to the Ash\u2018ar\u012bs, it is logically possible and textually impossible for the believers to abide eternally in hellfire and for the disbelievers to abide in paradise.[11]<\/a><\/p>\n\n\n\n

8. What the action of a person is termed:<\/p>\n\n\n\n

According to the M\u0101tur\u012bd\u012bs and Ash\u2018ar\u012bs, the action (fi<\/em>\u1ffe<\/em>l<\/em>) of a person is called acquisition (kasb<\/em>) and not creation. The action of Allah (fi<\/em>\u1ffe<\/em>l<\/em>) is called creation (khalq<\/em>) and not acquisition. Both actions, however, may be termed \u201cfi<\/em>\u1ffe<\/em>l<\/em>.\u201d<\/p>\n\n\n\n

According to the Ash\u2018aris, \u201cfi<\/em>\u1ffe<\/em>l<\/em>\u201d refers to the action of All\u0101h bringing something nonexistent into existence, which is exclusive to Him. The action of acquisition by a person is called action (f<\/em>\u1ffe<\/em>il<\/em>) only figuratively (maj\u0101zan<\/em>), not literally. According to the M\u0101tur\u012bd\u012bs, the action of a person may also literally be termed an action.<\/p>\n\n\n\n

The gist of this disagreement is that Imam al-Ash\u2018ari held that the word \u201caction\u201d is literal when applied to All\u0101h since He is the True Doer, and is figurative when applied to creation. Imam al-M\u0101tu\u012bid\u012b on the other hand, held that the word \u201caction\u201d is literal when applied to both All\u0101h and creation.<\/p>\n\n\n\n

                          —                              —                         —<\/p>\n\n\n\n

The 8 differences quoted above are of a technical and subtle nature. Despite these slight differences, there was tolerance and understanding of one another.<\/p>\n\n\n\n

And All\u0101h Ta\u2018\u0101la Knows Best<\/strong><\/p>\n\n\n\n

Mufti Arshad Ali<\/strong><\/p>\n\n\n\n

Darul Iftaa, Jaamia Madinatul Uloom (Trinidad)<\/strong>www.fatwa-tt.com<\/strong><\/a> \/<\/strong>www.jaamia.net<\/strong><\/a><\/p>\n\n\n\n

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\u0623\u0646\u0647 \u0642\u062f \u0632\u0639\u0645 \u0623\u0646 \u0642\u0648\u0645\u0627 \u064a\u062e\u0631\u062c\u0648\u0646 \u0645\u0646 \u0627\u0644\u0646\u0627\u0631 \u0628\u0639\u062f \u0623\u0646 \u064a\u0643\u0648\u0646\u0648\u0627 \u0641\u064a\u0647\u0627\u060c \u0642\u0627\u0644: – \u064a\u0639\u0646\u064a – \u0641\u064a\u062e\u0631\u062c\u0648\u0646 \u0643\u0623\u0646\u0647\u0645 \u0639\u064a\u062f\u0627\u0646 \u0627\u0644\u0633\u0645\u0627\u0633\u0645\u060c \u0642\u0627\u0644: \u00ab\u0641\u064a\u062f\u062e\u0644\u0648\u0646 \u0646\u0647\u0631\u0627 \u0645\u0646 \u0623\u0646\u0647\u0627\u0631 \u0627\u0644\u062c\u0646\u0629\u060c \u0641\u064a\u063a\u062a\u0633\u0644\u0648\u0646 \u0641\u064a\u0647\u060c \u0641\u064a\u062e\u0631\u062c\u0648\u0646 \u0643\u0623\u0646\u0647\u0645 \u0627\u0644\u0642\u0631\u0627\u0637\u064a\u0633\u00bb\u060c \u0641\u0631\u062c\u0639\u0646\u0627 \u0642\u0644\u0646\u0627: \u0648\u064a\u062d\u0643\u0645 \u0623\u062a\u0631\u0648\u0646 \u0627\u0644\u0634\u064a\u062e \u064a\u0643\u0630\u0628 \u0639\u0644\u0649 \u0631\u0633\u0648\u0644 \u0627\u0644\u0644\u0647 \u0635\u0644\u0649 \u0627\u0644\u0644\u0647 \u0639\u0644\u064a\u0647 \u0648\u0633\u0644\u0645\u061f \u0641\u0631\u062c\u0639\u0646\u0627 \u0641\u0644\u0627 \u0648\u0627\u0644\u0644\u0647 \u0645\u0627 \u062e\u0631\u062c \u0645\u0646\u0627 \u063a\u064a\u0631 \u0631\u062c\u0644 \u0648\u0627\u062d\u062f<\/p>\n\n\n\n

[2]<\/a> \u0623\u0646\u0638\u0631 \u0627\u0644\u0645\u062b\u0627\u0644\u064a\u0646 \u0627\u0644\u0633\u0627\u0628\u0642\u064a\u0646<\/p>\n\n\n\n

[3]<\/a> \u0642\u0627\u0644 \u0627\u0644\u0645\u0632\u064a: \u0648\u0642\u0627\u0644 \u062d\u0645\u0627\u062f \u0628\u0646 \u0632\u064a\u062f \u0639\u0646 \u062d\u0628\u064a\u0628 \u0628\u0646 \u0627\u0644\u0634\u0647\u064a\u062f \u0639\u0646 \u0625\u064a\u0627\u0633 \u0628\u0646 \u0645\u0639\u0627\u0648\u064a\u0629 (\u0627\u0644\u062a\u0627\u0628\u0639\u064a \u0627\u0644\u0645\u0634\u0647\u0648\u0631 \u062a \u0661\u0662\u0662 \u0647): \u0645\u0627 \u062e\u0627\u0635\u0645\u062a \u0623\u062d\u062f\u0627 \u0645\u0646 \u0623\u0647\u0644 \u0627\u0644\u0623\u0647\u0648\u0627\u0621 \u0628\u0639\u0642\u0644\u064a \u0625\u0644\u0627 \u0627\u0644\u0642\u062f\u0631\u064a\u0629. \u0642\u0627\u0644: \u0642\u0644\u062a: \u0623\u062e\u0628\u0631\u0648\u0646\u064a \u0639\u0646 \u0627\u0644\u0638\u0644\u0645 \u0645\u0627 \u0647\u0648\u061f \u0642\u0627\u0644\u0648\u0627: \u0623\u062e\u0630 \u0645\u0627 \u0644\u064a\u0633 \u0644\u0647. \u0642\u0627\u0644: \u0642\u0644\u062a: \u0641\u0625\u0646 \u0627\u0644\u0644\u0647 \u062a\u0639\u0627\u0644\u0649 \u0644\u0647 \u0643\u0644 \u0634\u064a\u0621 (\u062a\u0647\u0630\u064a\u0628 \u0627\u0644\u0643\u0645\u0627\u0644\u060c \u0645\u0624\u0633\u0633\u0629 \u0627\u0644\u0631\u0633\u0627\u0644\u0629\u060c \u062c\u0663 \u0635\u0664\u0661\u0666)<\/p>\n\n\n\n

[4]<\/a>http:\/\/askimam.org\/public\/question_detail\/13173.html<\/a><\/p>\n\n\n\n

-Al Fiqh Al Akbar- Introduction by Abdur-Rahman ibn Yusuf.<\/p>\n\n\n\n

\u0643\u062a\u0627\u0628 \u0627\u0644\u062a\u0648\u062d\u064a\u062f(\u062f\u0627\u0631 \u0635\u0627\u062f\u0631)-<\/p>\n\n\n\n

[5]<\/a> There are more differences according to some Ulama.<\/p>\n\n\n\n

(\u0645\u0633\u0627\u0626\u0644 \u0627\u0644\u0627\u062e\u062a\u0644\u0627\u0641\u064a\u0629 \u0628\u064a\u0646 \u0627\u0644\u0623\u0634\u0627\u0639\u0631\u0629 \u0648\u0627\u0644\u0645\u0627\u062a\u0631\u064a\u062f\u064a\u0629 \u0644\u0627\u0628\u0646 \u0643\u0645\u0627\u0644 \u0628\u0627\u0634\u0627 \u0635 20 \u062f\u0627\u0631 \u0627\u0644\u0641\u062a\u062d)<\/p>\n\n\n\n

[6]<\/a> (\u0645\u0633\u0627\u0626\u0644 \u0627\u0644\u0627\u062e\u062a\u0644\u0627\u0641\u064a\u0629 \u0628\u064a\u0646 \u0627\u0644\u0623\u0634\u0627\u0639\u0631\u0629 \u0648\u0627\u0644\u0645\u0627\u062a\u0631\u064a\u062f\u064a\u0629 \u0644\u0627\u0628\u0646 \u0643\u0645\u0627\u0644 \u0628\u0627\u0634\u0627 \u0635 27 \u062f\u0627\u0631 \u0627\u0644\u0641\u062a\u062d)<\/p>\n\n\n\n

\u0627\u0644\u0625\u0639\u062a\u0645\u0627\u062f \u0641\u064a \u0627\u0644\u0625\u0639\u062a\u0642\u0627\u062f \u0635 183<\/p>\n\n\n\n

[7]<\/a> (\u0645\u0633\u0627\u0626\u0644 \u0627\u0644\u0627\u062e\u062a\u0644\u0627\u0641\u064a\u0629 \u0628\u064a\u0646 \u0627\u0644\u0623\u0634\u0627\u0639\u0631\u0629 \u0648\u0627\u0644\u0645\u0627\u062a\u0631\u064a\u062f\u064a\u0629 \u0644\u0627\u0628\u0646 \u0643\u0645\u0627\u0644 \u0628\u0627\u0634\u0627 \u0635 39 \u062f\u0627\u0631 \u0627\u0644\u0641\u062a\u062d)<\/p>\n\n\n\n

[8]<\/a> (\u0645\u0633\u0627\u0626\u0644 \u0627\u0644\u0627\u062e\u062a\u0644\u0627\u0641\u064a\u0629 \u0628\u064a\u0646 \u0627\u0644\u0623\u0634\u0627\u0639\u0631\u0629 \u0648\u0627\u0644\u0645\u0627\u062a\u0631\u064a\u062f\u064a\u0629 \u0644\u0627\u0628\u0646 \u0643\u0645\u0627\u0644 \u0628\u0627\u0634\u0627 \u0635 42 \u062f\u0627\u0631 \u0627\u0644\u0641\u062a\u062d)<\/p>\n\n\n\n

\u0627\u0644\u0625\u0639\u062a\u0645\u0627\u062f \u0641\u064a \u0627\u0644\u0625\u0639\u062a\u0642\u0627\u062f \u0635 289<\/p>\n\n\n\n

[9]<\/a> (\u0645\u0633\u0627\u0626\u0644 \u0627\u0644\u0627\u062e\u062a\u0644\u0627\u0641\u064a\u0629 \u0628\u064a\u0646 \u0627\u0644\u0623\u0634\u0627\u0639\u0631\u0629 \u0648\u0627\u0644\u0645\u0627\u062a\u0631\u064a\u062f\u064a\u0629 \u0644\u0627\u0628\u0646 \u0643\u0645\u0627\u0644 \u0628\u0627\u0634\u0627 \u0635 57 \u062f\u0627\u0631 \u0627\u0644\u0641\u062a\u062d)<\/p>\n\n\n\n

[10]<\/a>\u0627\u0644\u0625\u0639\u062a\u0645\u0627\u062f \u0641\u064a \u0627\u0644\u0625\u0639\u062a\u0642\u0627\u062f \u0635 422<\/p>\n\n\n\n

 (\u0645\u0633\u0627\u0626\u0644 \u0627\u0644\u0627\u062e\u062a\u0644\u0627\u0641\u064a\u0629 \u0628\u064a\u0646 \u0627\u0644\u0623\u0634\u0627\u0639\u0631\u0629 \u0648\u0627\u0644\u0645\u0627\u062a\u0631\u064a\u062f\u064a\u0629 \u0644\u0627\u0628\u0646 \u0643\u0645\u0627\u0644 \u0628\u0627\u0634\u0627 \u0635 59 \u062f\u0627\u0631 \u0627\u0644\u0641\u062a\u062d)<\/p>\n\n\n\n

[11]<\/a> \u0645\u0633\u0627\u0626\u0644 \u0627\u0644\u0627\u062e\u062a\u0644\u0627\u0641\u064a\u0629 \u0628\u064a\u0646 \u0627\u0644\u0623\u0634\u0627\u0639\u0631\u0629 \u0648\u0627\u0644\u0645\u0627\u062a\u0631\u064a\u062f\u064a\u0629 \u0644\u0627\u0628\u0646 \u0643\u0645\u0627\u0644 \u0628\u0627\u0634\u0627 \u0635 63 \u062f\u0627\u0631 \u0627\u0644\u0641\u062a\u062d)<\/p>\n","protected":false},"excerpt":{"rendered":"

1. Who is Imam al- M\u0101tur\u012bd\u012b? 2. Who is Imam al- Ash\u2018ar\u012b? 3. What role they played in<\/p>\n","protected":false},"author":1,"featured_media":2354,"comment_status":"closed","ping_status":"closed","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[2],"tags":[],"class_list":["post-2905","post","type-post","status-publish","format-standard","has-post-thumbnail","hentry","category-aqidah"],"_links":{"self":[{"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/posts\/2905","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/users\/1"}],"replies":[{"embeddable":true,"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/comments?post=2905"}],"version-history":[{"count":0,"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/posts\/2905\/revisions"}],"wp:featuredmedia":[{"embeddable":true,"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/media\/2354"}],"wp:attachment":[{"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/media?parent=2905"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/categories?post=2905"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/fatwa-tt.com\/index.php\/wp-json\/wp\/v2\/tags?post=2905"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}