Author | Abu Ja'far al-Tahawi |
---|---|
Original title | Bayan al-Sunna wa al-Jama'a |
Translator | Amjad Mahmood |
Country | Egypt |
Language | Arabic, Albanian, English, French, Indonesian, Malay, Persian, Russian, Turkish, and Urdu |
Subject | 'Aqida, Tawhid, Usul al-Din ( Islamic theology) |
Publisher | Heritage Press UK |
Pages | 200 pages |
ISBN | 978-0993475665 |
Al-'Aqida al-Tahawiyya ( Arabic: العقيدة الطحاوية) or Bayan al-Sunna wa al-Jama'a ( Arabic: بيان السنة والجماعة, lit. 'Exposition of Sunna and the Position of the Majority') is a popular exposition of Sunni Muslim doctrine written by the tenth-century Egyptian theologian and Hanafi jurist Abu Ja'far al-Tahawi. [1] [2]
The sole aim of al-Tahawi was to give a summary of the theological views of Abu Hanifa, the founder of the Hanafi school, as he states at the very beginning of his work that it is written in accordance to the methodology of the jurists, Abu Hanifa, Abu Yusuf and Muhammad ibn al-Hasan al-Shaybani. However, it can be said to represent the creed of both the Ash'aris and the Maturidis, especially the latter, given his being a follower of the Hanafi school. The Shafi'i scholar Taj al-Din al-Subki (d. 771/1370) writes that the followers of the four main schools of law, the Hanafis, the Malikis, the Shafi'is and the Hanbalis are all one in creed: [3]
All of them follow the opinion of Ahl al-Sunna wa al-Jama'a (the People of the Prophetic Way and the Majority). They worship Allah in accordance with the creed of Abu al-Hasan al-Ash'ari (and Abu Mansur al-Maturidi). None of them deviates from it, save the riffraff among the Hanafis and the Shafi'is who adopted the Mu'tazili creed and those among the Hanbalis who adopted anthropomorphism. However, Allah protected the Malikis from such things, for we have never seen a Maliki except that he was Ash'ari in creed. In summation, the creed of al-Ash'ari (and al-Maturidi) is what is contained in the creed of Imam Abu Ja'far al-Tahawi, which the scholars of the various legal schools have endorsed and are content with as a creed.
The doctrines enumerated in this work are entirely derived from the Qur'an and the authentic Hadith. It starts with the monotheistic oneness of God, then goes on to the assertion of His positive and eternal attributes. Al-Tahawi asserts the reality of the beatific vision without modality ( bila kayf). Most of the other theoretical issues relating to the next world are not rationally explained. God can predetermine some people to be happy and others to be miserable. Knowledge of the decree of God is not given to mankind. Belief consists of assent by heart and confession by tongue. Sinners cannot be declared to be unbelievers. The actions of man are the creation of God and the acquisition of man. [4]
Several scholars have written commentaries on this work. Among them are the following: [5]
The texts raises many points of creed that are essential matters and defines the belief of the Sunni Muslim, covering following the topics:
The earliest manuscripts preserved in Alexandria were written in AH 783 (1381/1382). [12]
The work has been translated into English and published under the title:
Ibn Abi al-ʿIzz's commentary on al-Tahawi's ʿAqida. The latter is a normative classic of Islam but Ibn Abi al-ʿIzz is an unknown, unacceptable as a source for Ahl al-Sunna teachings. Examples of his unreliability are his rejection of al-Tahawi's articles §35 ("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") and §38 ("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") by the statements, "Can any vision be rationally conceived without face-to-face encounter? And in it there is a proof for His elevation (ʿuluw) over His creatures," and "Whoever claims that Allah is seen without direction, let him verify his reason!"2 down He also endorses Ibn Taymiyya's view of the finality of Hellfire3 down in flat contradiction of the al-Tahawi's statement, §83. "The Garden and the Fire are created and shall never be extinguished nor come to an end." There is also doubt as to Ibn Abi al-ʿIzz's identity and authorship of this Sharh (cf. 4.1.3).
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Author | Abu Ja'far al-Tahawi |
---|---|
Original title | Bayan al-Sunna wa al-Jama'a |
Translator | Amjad Mahmood |
Country | Egypt |
Language | Arabic, Albanian, English, French, Indonesian, Malay, Persian, Russian, Turkish, and Urdu |
Subject | 'Aqida, Tawhid, Usul al-Din ( Islamic theology) |
Publisher | Heritage Press UK |
Pages | 200 pages |
ISBN | 978-0993475665 |
Al-'Aqida al-Tahawiyya ( Arabic: العقيدة الطحاوية) or Bayan al-Sunna wa al-Jama'a ( Arabic: بيان السنة والجماعة, lit. 'Exposition of Sunna and the Position of the Majority') is a popular exposition of Sunni Muslim doctrine written by the tenth-century Egyptian theologian and Hanafi jurist Abu Ja'far al-Tahawi. [1] [2]
The sole aim of al-Tahawi was to give a summary of the theological views of Abu Hanifa, the founder of the Hanafi school, as he states at the very beginning of his work that it is written in accordance to the methodology of the jurists, Abu Hanifa, Abu Yusuf and Muhammad ibn al-Hasan al-Shaybani. However, it can be said to represent the creed of both the Ash'aris and the Maturidis, especially the latter, given his being a follower of the Hanafi school. The Shafi'i scholar Taj al-Din al-Subki (d. 771/1370) writes that the followers of the four main schools of law, the Hanafis, the Malikis, the Shafi'is and the Hanbalis are all one in creed: [3]
All of them follow the opinion of Ahl al-Sunna wa al-Jama'a (the People of the Prophetic Way and the Majority). They worship Allah in accordance with the creed of Abu al-Hasan al-Ash'ari (and Abu Mansur al-Maturidi). None of them deviates from it, save the riffraff among the Hanafis and the Shafi'is who adopted the Mu'tazili creed and those among the Hanbalis who adopted anthropomorphism. However, Allah protected the Malikis from such things, for we have never seen a Maliki except that he was Ash'ari in creed. In summation, the creed of al-Ash'ari (and al-Maturidi) is what is contained in the creed of Imam Abu Ja'far al-Tahawi, which the scholars of the various legal schools have endorsed and are content with as a creed.
The doctrines enumerated in this work are entirely derived from the Qur'an and the authentic Hadith. It starts with the monotheistic oneness of God, then goes on to the assertion of His positive and eternal attributes. Al-Tahawi asserts the reality of the beatific vision without modality ( bila kayf). Most of the other theoretical issues relating to the next world are not rationally explained. God can predetermine some people to be happy and others to be miserable. Knowledge of the decree of God is not given to mankind. Belief consists of assent by heart and confession by tongue. Sinners cannot be declared to be unbelievers. The actions of man are the creation of God and the acquisition of man. [4]
Several scholars have written commentaries on this work. Among them are the following: [5]
The texts raises many points of creed that are essential matters and defines the belief of the Sunni Muslim, covering following the topics:
The earliest manuscripts preserved in Alexandria were written in AH 783 (1381/1382). [12]
The work has been translated into English and published under the title:
Ibn Abi al-ʿIzz's commentary on al-Tahawi's ʿAqida. The latter is a normative classic of Islam but Ibn Abi al-ʿIzz is an unknown, unacceptable as a source for Ahl al-Sunna teachings. Examples of his unreliability are his rejection of al-Tahawi's articles §35 ("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") and §38 ("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") by the statements, "Can any vision be rationally conceived without face-to-face encounter? And in it there is a proof for His elevation (ʿuluw) over His creatures," and "Whoever claims that Allah is seen without direction, let him verify his reason!"2 down He also endorses Ibn Taymiyya's view of the finality of Hellfire3 down in flat contradiction of the al-Tahawi's statement, §83. "The Garden and the Fire are created and shall never be extinguished nor come to an end." There is also doubt as to Ibn Abi al-ʿIzz's identity and authorship of this Sharh (cf. 4.1.3).
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