Book on the creed of Imam Tahawi which is translated by Sheikh Hamza Yusuf. In summation, the creed of al-Ash'ari (and Abu Mansor al-. Maturidhi) is what is contained in The Creed of Imam Abu Ja'far al-. Tahawi, which the scholars of the . The Creed of Imam al-Tahawi [Hamza Yusuf] on *FREE* shipping on qualifying offers. In an age of bewildering spiritual and intellectual confusion.

The Creed Of Imam Al-tahawi Pdf

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Shaykh Abū Ādam al-Narūjī converted from christianity to Islām while living in China. .. Al-Dhahabī said about him, “the imām, the āfi, the trustworthy and. SHARH AL-FAQIDAH AT-TAHA WIYYAH. TRANSLATED ET. MUHAMMAD ABDUL-HAQQ ANSAR. Page 2. Page 3. Page 4. Page 5. Page 6. Page 7. Page 8 . Imam At-Tahawi's Al-'Aqidah, representative of the viewpoint of Ahlus-Sunnah Imam Abu Ja'far Ahmad ibn Muhammad ibn Salamah ibn Salmah ibn.

Beliefs Aqaid — plu al of Aqeedah a e issues, hi h a e ot elated to how an act is performed, like belief in the Rububiyah Lordship of Allah, the obligation to worship Him alone , and the belief in the rest of the aforementioned pillars of Iman.

These are called Asliyah - the basic foundation. Actions are issues related to how actions are performed like Salaat prayer , Zakat charity and Sawm fasting and other rulings with regards to actions.

These are termed as Far'eyyah - the branches because their soundness or corruption is based upon the beliefs. Thus, the Correct Aqeedah belief is the foundation upon which the religion is based and with it, the a tio s a e set a ight QSEP, With regards to conviction in heart about a religious matter, an Aqeedah can be correct or incorrect. Accordingly, in simple terms, the correct Aqeedah is only that which is from Quran and Saheeh Ahadith which are the absolute truth.

The reason for the incorrect Aqeedah is Juhl ignorance and a lack of authentic religious knowledge.

Commentary on The Creed of At-Tahawi Part 2

To counter that, we accordingly need to obtain what is missing i. This paper is a humble attempt to make our little contribution to this cause. There is no room for opinion and speculation in this regard.

Why should we take Aqeedah only from Quran and Sunnah? Because no one is more knowledgeable about Allah and realities of everything more than Allah Himself.

The Creed of Imam al-Tahawi

It is not a thing which can be determined by Ijtihad Sheikh Abu Zaid Zameer, or a o e s opinion, considered or otherwise. Sheikh Dr. Abdur-Rahman Dimashqiah, 1 Ta eefi ah means that there is no room for opinion in it. No legislation or firm belief in this regard can come from any other source apart from the book of Allah and what is conveyed to us from His beloved messenger through authentic narrations.

Whatever does not come from the Quran and Sunnah, cannot constituent Aqeedah and has to be rejected as an innovation. Accordingly, the book and the Sunnah are the first point of reference for Ahlus Sunnah Wal Ja a ah for all their matters. Even the great scholars, mohaditheen, Imams and fuqaha are not free of errors being humans. Their opinions, accordingly, cannot be considered as absolute authority and can be accepted or rejected depending on their alignment with the book and the Sunnah.

This principle has been consistently instructed by the noble Imams of our Ummah to accept their words if they are in alignment with sunnah and reject if they are not Sh. Abdullah Hasan, They follow what they did and follow those who followed them2. They also take the interpretations of those who follow the pious predecessors.

Their ja a ah is what they cling to in terms of principles and foundations. The reason for this is the fact the first Muslims i.

The salaf followed this methodology and communicated to us the pure belief. They hold firmly to the rope on Allah, His book, the Sunnah and the Ijmaa unanimous agreement of the companions. They refrain from diving into the realms of obscurity and un-clarity which separate and divide the united. This is because the Jama'ah in their estimation is the means of deliverance in this life and the hereafter.

Importance of Studying Aqeedah: All the prophets came to teach us about the correct Aqeedah of tauheed and to connect the humanity to their Lord. A person who believes in this testimony becomes a Muslim. If we do not understand this very statement, it leaves very little doubt that either our faith is very weak or it is not there at all. Accordingly, it is important to study this, acquire knowledge about this and the other matters of creed that stem from it.

It is also important to understand what weakens our belief, and destroys it, so that we can continue to stay on the right path and follow the correct creed and belief al- Fawzaan, Az-Zumar, 65 2 The virtue of Sahabah and those who follow them is evident f o this hadith: The best of my Ummah is my generation Qarni , then those who follow them, then those who follow them. It also alig s ith defi itio of the o d a i i above hadith which can mean upto years.

Sheikh ul Islam Al- Haruwi Al-Ansari emphasized the same point in his book Itiqad Ahlus Sunnah that the first obligation on a believer is to learn about Allah and the matters of belief. Once people acquire the belief, they can then be informed about matters of shariah such as prayers etc4. It becomes clear from this that if we have deviation in our belief, our deeds will not be accepted.

Accordingly, it is extremely vital, then, to understand what correct Aqeedah is, so that we can cling on to it and prevent ourselves from falling into the deviations. Scholars of Islam have always emphasized the importance of Aqeedah al-Fawzaan, and communicated to us its pure form through their esteemed writings. In the present age as well, these statements illuminate for us the correct creed and highlight the deviations that can lead us astray. Following is a brief account on how the matter of creed and Aqeedah was transmitted through the earlier generations of Muslims.

Sahabah: Sahabah R.

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Quran was revealed in front of their eyes. Allah provided them with a number of opportunities to acquire the correct faith. Whenever they needed guidance about anything, they could go directly to the Messenger of Allah and take it. Accordingly, they were perfect in their faith and were free from all forms of doubts and confusion in the matter of Aqeedah. And then we learned the Quran and it increased us in Iman. He replied: "Whoever is upon that whi h I a upo a d o pa io s.

The hadith has been categorized by scholars as Hasan. Accordingly, there was no need for any other book except the Quran and collection of the noble words of the messenger of Allah6 al-Fawzaan, No one could know the meaning of the Quran and Sunnah better than they did. So whenever a dispute arises about the meaning of a hadith or a verse from the Quran, then we have to go back to the understanding of companions regarding that. This will close the way to those who misinterpret Quran and the Sunnah without knowledge basing it on their false desires.

Abdur-Rahman Dimashqiah, Two of the prominent examples of incorrect interpretations which still exists in our times, and clearly go against the interpretations of companions, are the philosophies of Khwarij and Rawafidh, who commit all forms of atrocities due to their misguidance and utter ignorance while considering it to be guidance or knowledge, coupled with their materialistic, political and social agendas May Allah guide us all and protect from misguidance.

Accordingly, this generation was also free from doubt al- Fawzaan, Later Generations and Rise of sects: Afte the ge e atio of Tai i ee , a people e te ed Isla ho did ot ha e the atte s of Aqeedah firmly grounded in their hearts and they were accordingly prone to deviations7. Deviant philosophies and ways of thinking also started in infiltrate into the matters of belief. Bringing creation into existence did not add anything to His attributes that was not already there.

As He was, together with His attributes, in pre-eternity, so He will remain throughout endless time. It was not only after the act of creation that He could be described as 'the Creator' nor was it only by the act of origination that He could he described as 'the Originator'. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation. In the same way that He is the 'Bringer to life of the dead', after He has brought them lo life a first time, and deserves this name before bringing them to life, so too He deserves the name of 'Creator' before He has created them.

This is because He has the power to do everything, everything is dependent on Him, everything is easy for Him, and He does not need anything; "There is nothing like Him and He is the Hearer, the Seer.

He appointed destinies for those He created. He allotted to them fixed life spans. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them. He ordered them to obey Him and forbade them to disobey Him. Everything happens according to His degree and will, and His will is accomplished. The only will that people have is what He wills for them.

What He wills for them occurs and what He does not will, does not occur. He gives guidance to whoever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whoever He wills, and abases them, and afflicts them, out of His justice.

All of them are subject to His will between either His generosity or His justice.

He is exalted beyond having opposites or equals. No one can ward off His decree or put back His command or overpower His affairs. We believe in all of this and are certain that everything comes from Him. And we are certain that Muhammad, may Allah bless him and grant him peace, is His chosen servant and selected Prophet and His Messenger with whom He is well pleased.

And that he is the seal of the prophets and the Imam of the godfearing and the most honoured of all the messengers and the beloved of the Lord of all the Worlds. Every claim to prophethood after Him is falsehood and deceit. He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination. The Qur'an is the word of Allah. It came from Him as speech without it being possible to say how. He sent it down on His Messenger as revelation. The believers accept it, as absolute truth.

They are certain that it is, in truth, the word of Allah.

It is not created, as is the speech of human beings, and anyone who hears it and claims that it is human speech has become an unbeliever. Allah warns him and censures him and threatens him with Fire when He says, Exalted is He, "I will burn him in the Fire.

Anyone who describes Allah as being in any way the same as a human being has become an unbeliever. All those who grasp this will take heed and refrain from saying things such as the unbelievers say, and they will know that He, in His attributes, is not like human beings. The seeing of Allah by the people of the Garden is true, without their vision being all-encompassing and without the manner of their vision being known.

Everything that has come down to us about this from the Messenger, may Allah bless him and grant him peace, in authentic traditions, is as he said and means what he intended. We do not delve into that, trying to interpret it according to our own opinions or letting our imaginations have free rein.

No one is safe in his religion unless he surrenders himself completely to Allah, the Exalted and Glorified, and to His Messenger, may Allah bless him and grant him peace, and leaves the knowledge of things that are ambiguous to the one who knows them. A man's Islam is not secure unless it is based on submission and surrender. Anyone who desires to know things which it is beyond his capacity to know, and whose intellect is not content with surrender, will find that his desire veils him from a pure understanding of Allah's true unity, clear knowledge and correct belief.

He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector. Belief of a man in the 'seeing of Allah by the people of the Garden is not correct if he imagines what it is like, or interprets it according to his own understanding since the interpretation of this seeing' or indeed, the meaning of any of the subtle phenomena which are in the realm of Lordship, is by avoiding its interpretation and strictly adhering to the submission.

This is the din of Muslims. Anyone who does not guard himself against negating the attributes of Allah, or likening Allah to something else, has gone astray and has failed lo understand Allah's Glory, because our lord, the Glorified and the Exalted, can only possibly be described in terms of Oneness and Absolute Singularity and no creation is in any way like Him. He is beyond having limits placed on Him, or being restricted, or having parts or limbs.

Nor is He contained by the six directions as all created things are. Al-Mi'raj the Ascent through the heavens is true.

At Tahawi Creed ( Hamzah Yusuf Translation)

The Prophet, may Allah bless him and grant him peace, was taken by night and ascended in his bodily form, while awake, through the heavens, to whatever heights Allah willed for him. Allah ennobled him in the way that He ennobled him and revealed to him what He revealed to him "and his heart was not mistaken about what it saw" [ Al-Qur'an ].

Allah blessed him and granted him peace in this world and the next. Ash-Shifa'ah, the intercession, which is stored up for Muslims , is true, as related in the consistent and confirmed ahadith. The covenant which Allah made with Adam and his offspring is true.

Allah knew, before the existence of time, the exact number of those who would enter the Garden and the exact number of those who would enter the Fire. This number will neither be increased nor decreased. The same applies to all actions done by people, which are done exactly as Allah knew they would be done.

Everyone is cased to what he was created for and it is the action with which a man's life is sealed which dictates his fate. Those who are fortunate are fortunate by the decree of Allah, and those who are wretched are wretched by the decree of Allah. The exact nature of the decree is Allah's secret in His creation, and no angel near the Throne, nor Prophet sent with a message, has been given knowledge of it.

Delving into it and reflecting too much about it only leads to destruction and loss, and results in rebelliousness. So be extremely careful about thinking and reflecting on this matter or letting doubts about it assail you, because Allah has kept knowledge of the decree away from human beings, and forbidden them to enquire about it, saying in His Book, "He is not asked about what He does but they are asked. This in sum is what those of Allah's friends with enlightened hearts need to know and constitutes the degree of those firmly endowed with knowledge.

For there are two kinds of knowledge: knowledge which is accessible to created beings, and knowledge which is not accessible to created beings. Denying the knowledge which is accessible is disbelief, and claiming the knowledge which is inaccessible is disbelief. Belief can only be firm when accessible knowledge is accepted and inaccessible knowledge is not sought after.

Even if all created beings were to gather together to make something fail to exist, whose existence Allah had written on the Tablet, they would not be able to do so.

And if all created beings were to gather together to make something exist which Allah had not written on it, they would not be able to do so.

The Pen has dried having written down all that will be in existence until the Day of Judgement. Whatever a person has missed he would have never got it, and whatever one gets, he would have never missed it. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and has decreed it in a detailed and decisive way.

There is nothing that He has created in either the heavens or the earth that can contradict it, or add to it, or erase it, or change it, or decrease it, or increase it in any way. This is a fundamental aspect of belief and a necessary element of all knowledge and recognition of Allah's Oneness and Lordship. As Allah says in His Book, "He created everything and decreed it he a detailed way.

In his delusory attempt to investigate the Unseen, he is seeking a secret that can never be uncovered, and he ends up an evil-doer, telling nothing but lies. Al-'Arsh the Throne and al-Kursi the Chair are true. He is independent of the Throne and what is beneath it.

He encompasses everything and is above it, and what He has created is incapable of encompassing Him. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa. We believe in the angels, and the Prophets, and the books which were revealed to the messengers, and we bear witness that they were all following the manifest Truth. We call the people of our qiblah Muslims and believers as long as they acknowledge what the Prophet, may Allah bless him and grant him peace, brought, and accept as true everything that he said and told us about.

We do not enter into vain talk about Allah nor do we allow any dispute about the religion Of Allah. We do not argue about the Qur'an and we bear witness that it is the speech of the Lord of all the Worlds which the Trustworthy Spirit came down with and taught the most honoured of all the Messengers, Muhammad, may Allah bless him and grant him peace.

It is the Speech of Allah and no speech of any created being is comparable to it. We do not say that it was created and we do not go against the Jama'ah of the Muslims regarding it. We do not consider any of the people of our qiblah to he unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.

Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him. We hope that Allah will pardon the people of right action among the believers and grant them entrance into the Garden through His Mercy, but we cannot be certain of this, and we cannot bear witness that it will definitely happen and that they will be in the Garden.

We ask forgiveness for the people of wrong action among the believers and, although we are afraid for them, we are not in despair about them.

Certainty and despair both remove one from the religion, but the path of truth for the people of the qiblah lies between the two e. A person does not step out or belief except by disavowing what brought him into it.

Belief consists of affirmation lay the tongue and acceptance by the heart. And the whole of what is proven from the Prophet, upon him be peace, regarding the Shari'ah and the explanation of the Qur'an and of Islam is true.

Belief is, at base, the same for everyone, but the superiority of some over others in it is due to their fear and awareness of Allah, their opposition to their desires, and their choosing what is more pleasing to Allah.

All the believers are 'friends' of Allah and the noblest of them in the sight of Allah are those who are the most obedient and who most closely follow the Qur'an.Every claim to prophethood after Him is falsehood and deceit. He is different from any created being. Bringing creation into existence did not add anything to His attributes that was not already there. Rowman Altamira. We follow the Sunnah of the Prophet and the Jama'ah of the Muslims, and avoid deviation, differences and divisions.

The nuances surrounding the intense debate of figurative interpretation and literalism in the medieval Muslim world are clearly translated and accessible to the layperson as well as Islamic scholars, while detailed appendices delve deeper into the way medieval intellectuals interpreted ambiguous Koranic texts and provide thorough biographies of great theological thinkers of the Muslim world. Once people acquire the belief, they can then be informed about matters of shariah such as prayers etc4.