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Exploring Tawaqquf In Islamic Theology

Profile image of Rafaqat RashidRafaqat Rashid

2024, Al Balagh Academy Papers

Abstract

This essay rigorously examines the theological concept of tawaqquf, or non-commitment, within the framework of Islamic theology, with a specific focus on its implications for Adamic exceptionalism. By scrutinising the indiscriminate utilisation of tawaqquf, it elucidates its inappropriate application when addressing pivotal theological inquiries. Through detailed analysis of Qur'anic verses, scholarly consensus, and the doctrinal tenets upheld by Ahl al-Sunnah w'al-Jamāʿah, the essay interrogates the legitimacy of maintaining a non-committal stance concerning critical issues such as the lineage of Prophet Ādam's ‫‬ descendants. By meticulously dissecting the multifaceted dimensions of tawaqquf and delving into the intricate nuances of theological interpretation, it aims to disentangle the conflicting implications of Adamic exceptionalism within Islamic theological discourse, as ratified by orthodoxy and consensus. Moreover, the essay underscores the imperative of deeply engaging with classical scholarly texts to establish consensus positions, which may not be explicitly stated but hold authoritative sway within the theological framework of Ahl al-Sunnah w'al-Jamāʿah, while cautioning against the potential pitfalls of deviating into theological innovation when entertaining alternative perspectives grounded in rare or rejected opinions.

Figures (13)
*! Other verses (Q. 3:173), (Q. 48:4), (Q. 9:124) also explicitly state that iman increases but there are no verses
*! Other verses (Q. 3:173), (Q. 48:4), (Q. 9:124) also explicitly state that iman increases but there are no verses
Hamad ibn ‘Abdullah ibn al-Mubarak, known as Abu Ja'far al-Qurashi, their freedman, al-Baghdadi, al- to Abii ‘Abdullah Ahmad ibn Muhammad ibn Hanbal: ‘al-waqifah (those who do tawaqquf)?' He
Hamad ibn ‘Abdullah ibn al-Mubarak, known as Abu Ja'far al-Qurashi, their freedman, al-Baghdadi, al- to Abii ‘Abdullah Ahmad ibn Muhammad ibn Hanbal: ‘al-waqifah (those who do tawaqquf)?' He
Descension and Creation of Children of Adam Related to Covenant of Faith (al-Mithaq) Figure 1. Types of Descent Returning back to the question of the progeny of Adam prompts an essential inquiry: are they of CLUITIITITE OaCk LO Uile Question OF ile PrOsenly OL MNaQdii PrOMipts dll Css€litidal WIQUILTY. are UIey O} bsolute descent, as is the case for Hawa’, if the meaning of nafsin wahidah is to be maintained, o1 heir descent relative, allowing for intermixing down the lineage line with other creations? If th re born from both Adam and Hawa’ together, as mentioned in the verse, “...and spread many m nd women from the two...” (Q. 4:1), then this would indicate that although they have originatec rom absolute descent from Adam, this descent is indirect through Hawa’. If this descent is indir hen there is the possibility of accepting nafsin wahidah as allowing the understanding of both di nd indirect descent, facilitated by the intermediary, Hawa’, who directly descended from Prop dam. Is the descent of the progeny of Adam absolute, direct, indirect, or relative, in their origir eing from a single nafs? In order to address this, we refer to another verse (Q. 7:172).
Descension and Creation of Children of Adam Related to Covenant of Faith (al-Mithaq) Figure 1. Types of Descent Returning back to the question of the progeny of Adam prompts an essential inquiry: are they of CLUITIITITE OaCk LO Uile Question OF ile PrOsenly OL MNaQdii PrOMipts dll Css€litidal WIQUILTY. are UIey O} bsolute descent, as is the case for Hawa’, if the meaning of nafsin wahidah is to be maintained, o1 heir descent relative, allowing for intermixing down the lineage line with other creations? If th re born from both Adam and Hawa’ together, as mentioned in the verse, “...and spread many m nd women from the two...” (Q. 4:1), then this would indicate that although they have originatec rom absolute descent from Adam, this descent is indirect through Hawa’. If this descent is indir hen there is the possibility of accepting nafsin wahidah as allowing the understanding of both di nd indirect descent, facilitated by the intermediary, Hawa’, who directly descended from Prop dam. Is the descent of the progeny of Adam absolute, direct, indirect, or relative, in their origir eing from a single nafs? In order to address this, we refer to another verse (Q. 7:172).
This conflict prompts two interpretations of the verse (Q. 7:172):'”
This conflict prompts two interpretations of the verse (Q. 7:172):'”
ijma) is invalid.’® Ibn al-Kathir explicitly mentions absolute descent is the only acceptable opinion
ijma) is invalid.’® Ibn al-Kathir explicitly mentions absolute descent is the only acceptable opinion
singular existence experienced subjectively illustrate humans are more than just physical forms.’”
singular existence experienced subjectively illustrate humans are more than just physical forms.’”
articulated through a symbiotic union of non-critical and critical attributes.”
articulated through a symbiotic union of non-critical and critical attributes.”
Figure 2. Descent of Critical and Non-Critical Components Was the Covenant with Soul and Body Together? At the time of the covenant before birth, the nature of the children of Adam, extracted from his oin, raises questions about whether they were souls with bodies or possessed another essence, contrasting with what we witness at birth, where they appear as souls with bodies. By exploring his relationship between the soul and the human body, we can better understand the critical and 10n-critical components of the human being. This investigation allows us to delve into the essence of human existence and discern the fundamental aspects that define our nature and identity.
Figure 2. Descent of Critical and Non-Critical Components Was the Covenant with Soul and Body Together? At the time of the covenant before birth, the nature of the children of Adam, extracted from his oin, raises questions about whether they were souls with bodies or possessed another essence, contrasting with what we witness at birth, where they appear as souls with bodies. By exploring his relationship between the soul and the human body, we can better understand the critical and 10n-critical components of the human being. This investigation allows us to delve into the essence of human existence and discern the fundamental aspects that define our nature and identity.
subject to scholarly interpretation.” connection to the body is obligatory, the exact manner of its occurrence remains unknown and
subject to scholarly interpretation.” connection to the body is obligatory, the exact manner of its occurrence remains unknown and
smooth and unblemished features. "moulded" carries various interpretations among scholars. Some contend that it denotes the
smooth and unblemished features. "moulded" carries various interpretations among scholars. Some contend that it denotes the
the fundamental essence of soil, with these diverse states emerging progressively in the divine act
the fundamental essence of soil, with these diverse states emerging progressively in the divine act

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