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It is commonly claimed that the Hadeeth master Ibn Hajr was an ashari. The correct regarding him is that there were isue
in which he took to the t'awil of asharis, but was enver ereally an ashari and the following is a proof for this
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Was Ibn Hajar al-Asqalaanee an Ashari
The author
of the study, entitled: Butlan Da'wa anna Ibn Hajar kana Ash'ariyyan or The Nullification of the Claim that Ibn Hajar was
an Ash'ari, mentions why this claim is null and void:
1) Ibn Hajar opposes and rejects one of the fundamental principles
of the Ash'ari Madhhab: that is, "the first obligation of a rational, matured being..", i.e. the obligation of making Istidlal
to reach sound beliefs as desired and made necessary by the likes of Abu'l-Ma'ali, al-Amidi, al-Razi and others.
2)
Ibn Hajar makes clear the bright difference between the viewpoint of Imam Ahmad on the Speech of Allah and that of the Ash'ariyyah,
namely: that the speech consist of Letter and Voice. Ibn Hajar also affirms the attribution of the Radd 'ala''l-Jahmiyyah
to its author, the Imam Ahmad, which is a clear indication of his non-Ash'arite stance according to the researcher.
3)
Ibn Hajar warns about the way the later people handled the texts which have bearing on the Attributes of Allah saying that
"one is not sure whether the one who traverse the path of the Khalaf who interpret [the Attributes] reaches the right intention",
i.e. the right interpretation desired. This evidence of Ibn Hajar, as the researcher believes, is confirmed by his quoting
the Hafidh on the innovations these Khalaf brought from the Greeks, the Philosophers and others on this issue, and their insistence
that whoever doesn't know these terms and this science is a Jahil.. etc.
Hafidh Ibn Hajar al Asqalani rahimahu Allah wa ajzala lahu al mathuba said in his great book
"Fath al Bari" > Kitab at Tawhid, 1st chapter, second hadith.
Quote:
| وَقَالَ غَيْره قَوْل
مَنْ قَالَ طَرِيقَة
السَّلَف أَسْلَمَ وَطَرِيقَة
الْخَلَف أَحْكَم لَيْسَ
بِمُسْتَقِيمٍ ؛ لِأَنَّهُ
ظَنَّ أَنَّ طَرِيقَة
السَّلَف مُجَرَّد الْإِيمَان
بِأَلْفَاظِ الْقُرْآن
وَالْحَدِيث مِنْ غَيْر
فِقْه فِي ذَلِكَ ، وَأَنَّ
طَرِيقَة الْخَلَف هِيَ
اِسْتِخْرَاج مَعَانِي
النُّصُوص الْمَصْرُوفَة
عَنْ حَقَائِقهَا بِأَنْوَاعِ
الْمَجَازَات ، فَجَمَعَ
هَذَا الْقَائِل بَيْن
الْجَهْل بِطَرِيقَةِ
السَّلَف وَالدَّعْوَى
فِي طَرِيقَة الْخَلَف
، وَلَيْسَ الْأَمْر
كَمَا ظَنَّ ، بَلْ السَّلَف
فِي غَايَة الْمَعْرِفَة
بِمَا يَلِيق بِاَللَّهِ
تَعَالَى ، وَفِي غَايَة
التَّعْظِيم لَهُ وَالْخُضُوع
لِأَمْرِهِ وَالتَّسْلِيم
لِمُرَادِهِ ، وَلَيْسَ
مَنْ سَلَكَ طَرِيق الْخَلَف
وَاثِقًا بِأَنَّ الَّذِي
يَتَأَوَّلهُ هُوَ الْمُرَاد
وَلَا يُمْكِنهُ الْقَطْع
بِصِحَّةِ تَأْوِيله
، وَأَمَّا قَوْلهمْ
فِي الْعِلْم فَزَادُوا
فِي التَّعْرِيف عَنْ
ضَرُورَة أَوْ اِسْتِدْلَال
وَتَعْرِيف الْعِلْم
، |
rough translation:
"..the saying of who said: the way of the Salaf
is safer and the way of the Khalaf is wiser is not correct, because he thought that the way of the Salaf is
only the belief in the Lafz (words\letters) of the Quran and Hadith without having understanding of
it , (and) the way of the Khalaf is to derive the meanings of the texts that are turned away from their haqiqa
with different types of majaz (figurative meaning); so the one who said this combined between the ignorance of the way
of the Salaf and the claiming of the way of the Khalaf, and it is not like he thought/assumed.
The Salaf had utmost knowledge of what befits Allah, and had the utmost glorification and submission
to His commands...."
Thus Ibn hajr is removed from the deceptional boundaries that the Asharis placed on Ibn Hajr al-haafidh
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