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Buy Al-Aqida al-Tahawiyya (With English Commentary) of This short treatise on ‘ Aqida (Islamic theology) written by Imam al-Tahawi though small in size, is a. Aug 19, I recently had the opportunity to read Mas’ud ibn ‘Umar’s commentary (may Allah be pleased with him) on ‘Aqida Tahawiyya. After having heard. Imam Abu Ja’far al-Tahawi. This is to be a comprehensive commentary of the famous Creed of Imam Abu Ja’far al-Tahawi based on the commentaries of.

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Al-Aqida al-Tahawiyya (With English Commentary)

Search the history of over billion web pages on the Internet. His forefathers came from Yemen to Egypt and settled there after it had come under Muslim rule. He was among the most outstanding authorities of the Islamic world in the sciences of HadTth and Fiqh jurisprudence.

He lived from A. This period was the zenith of HadTth and Fiqh studies, and Imam al-Tahawi studied with all the living authorities of the day. He began devoting his attention to studying HanafT works and this eventually led to tahawyya joining the HanafT school of Islamic jurisprudence. Imam Tahawi stands out not only as a prominent follower of the HanafT School but, in view or his vast erudition and remarkable powers of assimilation, as one of its leading scholars.

The importance of this creed lies in the fact that it corroborates the views of Imam Abu HanTfa, the founder of the HanafF school, that have come down to us from different sources. Imam Tahawi does not make an attempt to explain the views of Imam Abu HanTfa or to solve the old tzhawiyya problems by advancing any new arguments.

His sole aim was to give a summary of the views of the Imam and to show indirectly that they were in conformity with the traditional views of the orthodox school. Imam TahawTs treatise, though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend.

It can be said to represent the creed of both the Ash’arTs and the MaturTdTs, especially the latter, given his being a follower of the HanafF school. The doctrines enumerated in this work are entirely derived from the undisputed primary sources of religion, the Our’an and the confirmed HadTth. With this in mind Taahwiyya began collecting notes from the various Arabic commentaries and collating them under the relevant points in the text.

The translation that formed the basis of wqida English text that I used was that of lqbal Ahmad A’zami, which was the best English translation available at the time. Although this translation was used as a starting point, many amendments were made to it as deemed appropriate.

The commentary was essentially based on the available Arabic commentaries of the text with extensive reference to commentaries by the following scholars: This brief commentary aims to maintain a considerable degree of simplicity, avoiding technical discussions that are not relevant to the average person.

AI-‘Aqida al-Tahawiyya 7 The focus is explaining the correct belief rather than involving the reader in the intricacies of debate around theological issues. I have attempted to ensure the aqkda of these references to the best of my ability by mentioning the Sura and verse number or the HadTth source.

However a detailed treatment of these topics from the sources tahawigya been omitted as, this being a book on ‘ AqTda, the awida of belief only was given consideration. While the permanent relevance of the statements of belief in the ‘AqTda are obvious, the historical weight and relevance of certain of these statements can be properly appreciated only if the work is used aaqida a text for study under the guidance of some learned scholar able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work.

Al-Aqida al-Tahawiyya (With English Commentary) available at Mecca Books the Islamic Bookstore

Since the present book is intended exactly as one such aid towards understanding the details of Islamic belief with clarity, it is hoped that it will be of benefit to the reader. May Allah grant us a true understanding of faith and count us among those described by the Prophet B as the Saved Group. The ‘way’ signifies that of the Prophet and the ‘group’ refers to his noble companions Sahabaand their successors TabiTn and those after them represented by the main spectrum of Muslims in every age.

It is narrated in a hadTth: My UmmamW split into 73 factions.


He served as tahawiyua chief religious judge qadi under the Abbasid caliph Harun al-Rashld. Scholars have defined this science as being ‘the study of the tenets of faith from their definitive sources.

He has no partner 8. This conviction is arrived at by means of reflection and pondering over the universe athawiyya its ephemeral contents. In the Qur’an, Allah Ta’ala tells us: It is Allah’s command that we exercise our intellect in reflecting over His signs in order to repel any doubts that may arise in the mind.

The Imam asked them what they would say about a person who claims that he has seen a ship laden with goods sailing on the sea transporting the goods from one shore to another. The goods are piled onto the ship automatically and are similarly off-loaded by themselves upon reaching their destination. The ship navigates the waves perfectly all by itself with no sailor to steer it. They replied that no sane human would accept such a nonsensical contention. Thereupon the Imam remarked: If a mere ship cannot sail smoothly without a sailor, how then can it be ever possible that this entire universe runs so perfectly without a controller?

Someone once asked Imam Malik to provide a proof of the existence of a Creator.

The Imam indicated towards his face and observed that despite the face of man being so small, it consists of two eyes, a nose, two ears, a tongue, cheeks, lips and other parts. Notwithstanding this, no two persons’ facial features are identical.

Likewise the voice, mannerisms, character and habits of every person is unique. This is proof enough that all of this is the work of a Supreme Creator. AI-‘Aqida al-Tahawiyya 14 [Sura al-An’am ] Until the dawn of the twentieth century, the prevailing view in the world of science was that “the universe has a constant nature and its existence is since infinity”.

Modern research, however, has revealed that the universe, together with the dimensions of matter and time, in fact had a beginning, and came into existence as a result of a great explosion. This event, known as “The Big Bang” proved that the universe was created from nothingness as the result of the explosion of a single point. Modern scientists are in agreement that the Big Bang is the only rational and provable explanation of how the universe came into being.

Before the Big Bang, there was no such thing as matter. From a condition of non-existence in which neither matter, nor energy, nor even time existed, and which can only be described metaphysically, matter, energy, and time were all created. This fact, only recently discovered by modern physics, was announced to us in the Qur’an 1years ago.

Tahawi Beliefs of Ahl al-Sunna

Imagine a house whose rooms are well provided with luxurious furniture, standing on a high mountain surrounded by a thick forest; suppose that a man came across this house, but could not find anybody nearby. Suppose that he thought that the rocks from the mountain had been scattered around, and then automatically collected together to take the shape of this splendid AI-‘Aqida al-Tahawiyya 15 palace with its bedrooms, chambers, corridors, and fittings, that the trees in the wood had split of their own accord into boards, and formed themselves into doors and beds, seats and tables, each taking its place in the palace; that the fibres from the plants and wool and hair of the animals of their own accord had changed into embroidered cloth, and then were cut into carpets, pillows, and cushions, and dispersed about the rooms and settled onto sofas and chairs; that lamps and chandeliers by themselves had fallen into this palace from all directions and fixed themselves into the ceilings, singly and in groups; would you not conclude that this must be a dream or a legend, or the reasoning of someone disturbed in his mind?

What, then, do you think of a palace whose ceiling is the sky, whose floor is the earth, whose pillars are the mountains, whose ornamentation is the plants, and whose lamps are the stars, moon, and sun? In the correct judgment of the intellect, can it be of lesser importance than this house? Is it not more likely to direct the attention and mind to a Shaping Creator, Alive, Self-Subsistent, Who created and shaped, and Who determined and guided?

And do you think that if a man brought millions of printing letters and began to move them around day after day, week after week, year after year, that he would obtain from them by chance, a composition which is a book of literature, philosophy, or mathematics? As the Orientalist, David Santillana, said, even after moving them around for generations, after all his toil he would still be left with individual letters.


If this AI-‘Aqida al-Tahawiyya 16 is so, as Santillana continues, how can we imagine that this universe, with the perfection and harmony between its individual parts and their amazing compatibility with each other, could ever have come about through random movement in a limitless void, as the materialists imagine?

There is no doubt that rational people would agree with Aristotle that ‘Every order bespeaks the intelligence behind it. Oneness in His Self Dhat refers to there being no other deity besides Him and His not being composed of parts.

Oneness in His Attributes means that the likeness of His attributes cannot be found in any other being nor is any one of His attributes multiple. Oneness in His Actions indicates that none can act independently of Him nor does anyone share with Him in His actions.

Al-Aqidah al-Tahawiyyah

He also has no partner in His Names, Attributes and in His being worthy of worship. The Magians believed that there are two or more creators of the universe.

The polytheists amongst the Arabs recognized Allah as the sole Creator but worshipped others alongside Him referring to them as ‘gods. Say, ‘Even though these have no power or understanding? Do they really have another god besides Allah? Allah is far tahawiya anything they set alongside Him. The uniqueness of Allah Ta’ala discussed above rules out the possibility of there being any such being that can be said to be ‘like’ Allah.

The existence of everything besides Him is solely by Aqidda granting them existence. It is not possible for a being that is powerless to create. AI-‘Aqida al-Tahawiyya 19 11 The proof that the Qur’an presents for there being no deity besides Allah is known in the terminology of ‘Aqida as Burhan al-Tamanu’ and is inferred from the following two verses: This perfect system therefore establishes that there is no other deity besides Allah Ta’ala.

The Universe and its elements: If scrutinized in terms of cosmic, physical, mathematical and bio-chemical aspects the universe proves to be AI-‘Aqida al-Tahawiyya 20 equipped, both on a micro level as well as a macro level, with the most suitable design for human life.

From the expansive rate of the universe to the location of earth in the solar system, from percentages of atmospheric gases to properties of sunlight, innumerable equilibriums are sustained each second and each hour. Not even one of these arrangements can occur by chance.

Ali obey the infallible wisdom of Allah exhibiting His might and art. Each swims along in an orbit. It signifies ‘His not being preceded by non-existence. If Allah Ta’ala was not eternal it would mean that another being tahaawiyya required to bring Him into existence. The only other logical possibility is that the chain eventually terminates with one eternal being i. Allah Ta’ala’s attribute of Qidam timelessness negates the possibility of His being non-existent.

Nothing occurs except what He wills.

Specifying the occurrence of a certain possibility and not its opposite, at certain times and not others, despite the relation of all these possibilities and times to the Dhat Being of Aqdia being the same, requires that there be an attribute that carries out this function of determination.

This attribute is known as Irada Divine Will. This does not imply that the Rida lit. Neither does it imply that it is something that Allah Ta’ala has instructed his servants to do or carry out. Our word unto a thing when we intend it is only that We say unto it: Disliking the appearance of these thoughts is the sign of true faith Iman.

His Attributes are not temporal and His Actions are not motivated by need nor are they acquired. The Being that brought this entire perfectly systematic universe into existence and continually sustains it can only be a living being.

So Glory to Allah, tahawuyya Lord of the Worlds! It refers to one whose existence is by himself and not dependant on anything else. Rather, the existence and sustentation of everything else depends on him. Such an attribute of deficiency cannot be applied to Allah Ta’ala, who is free of all deficiencies. If sleep overcomes Allah it would negate His being Oayyum as the entire operation of the universe depends on Him.

It is Allah Who sustains the heavens and the earth, lest they cease to function: