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Sharh al-Aqeedatu-Tahaawiyya
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    Sharh al-Aqeedatu-Tahaawiyya (OP)


    I recognized that the forum lacked a good series on this and inshallah it is a good matter for the seeker of knowledge and is one o the pilalr works among the Imaams of sunnah just ias much is Aqeedatu-Wasitiyyah, Fatawa al-Hamawiyyah, Kitaabu-Tawheed, Nailul-Awtar, Aqeedatu-Salaf Ashaabul-Hadeeth and other classical works regarding the subject. And this work is best suited in this part of the forum
    The blue represents the acutal Imaams words and what follows is the commentary of the Alamaah Abdur-Rahman al-Khumayyis

    The Explanation of Imam At-Tahaawi’s First Four Points of ‘Aqeedah
    By Dr. Muhammad ibn ‘Abdir-Rahman Al-Khumayyis
    (Taken From Sharh ‘Aqeedah Tahaawiyah Musayyar)
    Translated by Rashad A. Muhaimin

    Imam Abu Ja’far At-Tahaawi states:
    1. We say with regard to Allah’s Oneness, hoping for His Tawfeeq, Indeed Allah is One with no associates.
    The Explanation:
    Indeed, Allah, Most High is One in all things (meaning), One in His Essence, One in His Actions, One in His Names and Attributes, One in His Worthiness of servitude. He has no associates in anything from amongst these qualities, so He has no partners in His Creation or His Command. As Allah, Most High says,
    Surely, His is the Creation and Commandment [7:54]
    And His Statement,
    Is there any creator other than Allah who provides for you from the sky (rain) and the earth? [35:3]
    So He has no associates in benefiting or harming, in causing death or causing life, and no partners in things other than that from these types of actions and administering in this universe.
    And similarly, He has no partners in His Names and His Attributes, in His Divinity and in His being worthy of servitude and worship. And the Tawheed of the servant does not become complete until every one of these categories is purified from shirk and he is opposed to shirk in all of the categories of Tawheed that are obligatory upon him. So he (the servant) makes Tawheed of Allah in His Lordship as well as His Actions and he makes Tawheed of Allah in His Names and Attributes and he does not describe Creation with descriptions that belong solely to Allah, The Creator. He (the servant) makes Tawheed of Allah in His Divinity and he does not divert any worship from the categories of ‘Ibaadah to other than Allah. As Allah says,
    You (Alone) we worship, and You (Alone) we ask for help (for each and everything).[1:5]
    And Allah’s Statement,
    And I (Allah) only created the Jinn and mankind to worship Me [51:56]
    2. And there is nothing at all similar to Him
    The Explanation:
    This is from the fundamentals of Tawheed that is to be believed in concerning Allah Most High. As He States,
    There is nothing like unto Him, and He is the All-Hearer, the All-Seer [42:11]
    So He does not resemble anything from His Creation nor does anything in His Creation resemble Him, neither in His Essence nor His Actions. And nothing resembles Him either in His Names and Attributes or in His Status.
    3. And there is nothing that can prevent or hinder Him (from doing what He pleases)
    The Explanation:
    That is to say that Allah Most High is capable of doing whatever He pleases. As Allah states,
    Verily, His Command, when He intends a thing, is only that He says to it, "Be!" and it is! [36:82]
    So there is no difficulty upon Him in anything He wills and there is no hindering Him in anything. And Allah states,
    Allah is not such that anything in the heavens or in the earth escapes Him. Verily, He is All-Knowing, All-Omnipotent. [35:44].
    This is from the perfection of Allah’s Might, Glorified and Exalted. What Allah wills happens and what He does not will does not happen. And this is what is discussed concerning the perfection of His Lordship.
    4. And there is no deity other than Him
    The Explanation:
    And this is the Kalimah (phrase) of Tawheed and it is that which all of the Messengers called to. As Allah says,
    And Verily, We have sent among every Ummah a Messenger proclaiming: ‘Worship Allah and avoid Taaghoot (all false deities).’ [16:36]
    And the meaning of it is that nothing has the right of ‘Ibaadah except Allah and this is because He is The Creator, The Provider, The King, The Administrator of Affairs so it is His right to be singled out in all forms of worship without equal. And whatever is worshipped other than He is indeed the worship of falsehood. As Allah has stated,
    That is because Allah He is the Truth and what they (the polytheists) invoke besides Him, it is Baatil (falsehood) [22:62]
    This is because they do not possess anything from the Commandment or the Execution of Affairs nor do they have any thing to do with directing the affairs of creation. And this statement includes in it the negation of worship of anything other than Allah as well as holding others equal to Him. And this is establishing firm the worship of Allah alone and the worship of anything other than Allah is disbelief. This is Tawheed of Divinity or Tawheed of Worship.
    Synopsis:
    Indeed, Allah Most High is One in His Essence, and His Names and His Attributes, and one in His being worthy of Servitude. Nothing is similar to Him from amongst His creation and He is capable of all things. Nothing hinders Him in anything He wills and there is no difficulty upon Him in anything. There is nothing worthy of the right of worship other than Him, Glorified and Exalted.
    Discussion:
    1. What is the meaning of making Tawheed of Allah, Most High?
    2. What are the three categories of Tawheed?
    3. What are the three categories of Shirk?
    4. What is the Kalimah(phrase) that all of the Messengers called to?

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    Re: Sharh al-Aqeedatu-Tahaawiyya

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    Re: Sharh al-Aqeedatu-Tahaawiyya

    • Questions on Al-‘Aqeedah At-Tahaawiyyah - By Abu Abdir Rahmaan Nasser ibn Najam Alvi - salafipubs - 206p [PDF]
      - Using the explanation by Shaikh Saalih Al-Fawzaan
      - A carefully devised series of questions and answers based on the classical work of ‘Aqeedah by Imaam At-Tahaawee. An excellent study aid for those who wish to learn and test themselves upon the principles of the ‘Aqeedah and manhaj of Ahlus-Sunnah.
    Other useful links :

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    Arrow We say about Allah's unity, believing by Allah's help that

    We say about Allah's unity, believing by Allah's help that:

    1. Allah is One, without any partners.

    2. There is nothing like Him.

    3. There is nothing that can overwhelm Him.

    4. There is no god other than Him.

    5. He is the Eternal without a beginning and enduring without end.

    6. He will never perish or come to an end.

    7. Nothing happens except what He wills.

    8. No imagination can conceive of Him and no understanding can comprehend Him.

    9. He is different from any created being.

    10. He is living and never dies and is eternally active and never sleeps.

    11. He creates without His being in need to do so and provides for His creation without any effort.

    12. He causes death with no fear and restores to life without difficulty.

    13. He has always existed together with His attributes since before creation. 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.

    14. 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."

    15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.

    16. In the same way that He is the "Bringer to life of the dead," after He has brought them to 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.

    17. 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." (al-Shura 42:11)

    18. He created creation with His knowledge.

    19. He appointed destinies for those He created.

    20. He allotted to them fixed life spans.

    21. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.

    22. He ordered them to obey Him and forbade them to disobey Him.

    23. 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.

    24. He gives guidance to whomever He wills, and protects them, and keeps them safe from harm, out of His generosity; and He leads astray whomever He wills, and abases them, and afflicts them, out of His justice.

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

    26. He is Exalted beyond having opposites or equals.

    27. No one can ward off His decree or delay His command or overpower His affairs.

    28. We believe in all of this and are certain that everything comes from Him.

    29. And we are certain that Muhammad (may Allah bless him and grant him peace) is His chosen Servant and elect Prophet and His Messenger with whom He is well pleased,

    30. And that he is the Seal of the Prophets and the Imam of the godfearing and the most honored of all the messengers and the Beloved of the Lord of all the worlds.

    31. Every claim to prophethood after Him is falsehood and deceit.

    32. He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination.

    33. 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." (al-Muddaththir 74:26) When Allah threatens with the Fire those who say "This is just human speech" (74:25) we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind.

    34. 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.

    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. As the Book of our Lord has expressed it: "Faces on that Day radiant, looking at their Lord." (al-Qiyama 75:22-3) The explanation of this is as Allah knows and wills. 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.

    36. 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, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.

    37. 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 religion 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 to 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.

    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.

    39. Al-Mi`raj (the Ascent through the heavens) is true. 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-Najm 53:11). Allah blessed him and granted him peace in this world and the next.

    40. Al-Hawd, the Pool which Allah has granted the Prophet as an honour to quench the thirst of his Community on the Day of Judgement, is true.

    41. Al-Shafa`a, the intercession which is stored up for Muslims, is true, as related in the hadiths.

    42. The covenant which Allah made with Adam and his offspring is true.

    43. 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.

    44. The same applies to all actions done by people, which are done exactly as Allah knew they would be done. Everyone is eased towards 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.

    45. 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" (al-Anbiya' 21: 23).

    Therefore, anyone who asks: "Why did Allah do that?" has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever.

    46. 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 the inaccessible is not sought after.

    47. We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on the former. 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, and whatever he gets he would have never missed.

    48. 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 in a detailed way." (al-Furqan 25: 2) And He also says: "Allah's command is always a decided decree." (al-Ahzab 33: 38) So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. In his deluded 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.

    49. Al-`Arsh (the Throne) and al-Kursi (the Chair) are true.

    50. He is independent of the Throne and that which is beneath it.

    51. He encompasses all things and that which is above it, and what He has created is incapable of encompassing Him.

    52. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.

    53. 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.

    54. We call the people of our qibla 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.

    55. We do not enter into vain talk about Allah nor do we allow any dispute about the religion of Allah.

    56. 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 Congregation (jama`a) of the Muslims regarding it.

    57. We do not consider any of the people of our qibla to be unbelievers because of any wrong action they have done, as long as they do not consider that action to have been lawful.

    58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.

    59. 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.

    60. Certainty and despair both remove one from the religion, but the path of truth for the People of the Qibla lies between the two.

    61. A person does not step out or belief except by disavowing what brought him into it.

    62. Belief consists of affirmation by the tongue and acceptance by the heart.

    63. And the whole of what is proven from the Prophet, upon him be peace, regarding the Shari`a and the explanation (of the Qur'an and of Islam) is true.

    64. 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.

    65. 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.

    66. Belief consists of belief in Allah, His angels, His books, His messengers, the Last Day, and belief that the Decree -- both the good of it and the evil of it, the sweet of it and the bitter or it -- is all from Allah.

    67. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.

    68. Those of the Community of Muhammad, may Allah bless him and grant him peace, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement.

    If He wants, He will forgive them and pardon them out of His generosity, as is mentioned in the Qur'an when He says: "And He forgives anything less than that (shirk) to whomever He wills" (al-Nisa' 4: 116); if He wants, He will punish them in the Fire out of His justice, and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden.

    This is because Allah is the Protector of those who recognize Him and will not treat them in the hereafter in the same way as He treats those who deny Him, who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You.

    69. We agree with doing the prayer behind any of the People of the Qibla whether rightful or wrongful, and doing the funeral prayer over any of them when they die.

    70. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.

    71. We do not agree with killing any of the Community of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari`a to do so.

    72. We do not accept rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, the Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for their right guidance and ask for pardon for their wrongs.

    73. We follow the Sunna of the Prophet and the Congregation of the Muslims, and avoid deviation, differences and divisions.

    74. We love the people of justice and trustworthiness, and hate the people of injustice and treachery.

    75. When our knowledge about something is unclear, we say: "Allah knows best."

    76. We agree with wiping over leather socks (in ablution) whether on a journey or otherwise, just as has come in the hadiths.

    77. Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.

    78. We believe in the the noble angels who write down our actions, for Allah has appointed them over us as two guardians.

    79. We believe in the Angel of Death who is in charge of taking the spirits of all the worlds.

    80. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in the hadiths from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.

    81. The grave is either one of the meadows of the Garden or one of the pits of the Fire.

    82. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and the exhibition of works, and the reckoning, and the reading of the book, and the reward or punishments, and the Bridge, and the Balance.

    83. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.

    84. Good and evil have both been decreed for people.

    85. The capability in terms of divine grace and favor which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health and ability, being in a position to act, and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of the Shari`a. Allah the Exalted says: "Allah does not charge a person except according to his ability." (al-Baqara 2: 286)

    86. People's actions are created by Allah but earned by people .

    87. Allah, the Exalted, has only charged people with what they are able to do and people are only capable of doing what Allah has granted them to do. This is the explanation of the phrase: "There is no power and no strength except by Allah." We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for him to do so.

    88. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. "He will not be asked about what He does, but they will be asked." (al-Anbiya' 21: 23)

    89. There is benefit for dead people in the supplication and alms-giving of the living.

    90. Allah responds to people's supplications and gives them what they ask for.

    91. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.

    92. Allah is angered and He is pleased but not in the same way as any creature.

    93. We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them; nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behavior, while hatred of them is unbelief, hypocrisy and rebellion.

    94. We confirm that, after the death of Allah's Messenger, peace be upon him, the caliphate went first to Abu Bakr al-Siddiq, thus proving his excellence and superiority over the rest of the Muslims; then to `Umar ibn al-Khattab; then to `Uthman; and then to `Ali ibn Abi Talib; may Allah be well pleased with all of them. These are the Rightly-Guided Caliphs and upright leaders.

    95. We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, peace be upon him, whose word is truth, bore witness that they would be. The ten are: Abu Bakr, `Umar, `Uthman, `Ali, Talha, Zubayr, Sa`d, Sa`id, `Abd al-Rahman ibn `Awf, and Abu `Ubayda ibn al-Jarrah whose title was the Trustee of this Community, may Allah be pleased with all of them.

    96. Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.

    97. The learned men of the Predecessors, both the first community and those who immediately followed: the people of virtue, the narrators of hadith, the jurists, and the analysts-- they must only be spoken of in the best way, and anyone who says anything bad about them is not on the right path.

    98. We do not prefer any of the saintly men among the Community over any of the Prophets but rather we say that any one of the Prophets is better than all the awliya' put together.

    99. We believe in what we know of the karamat or marvels of the awliya' and in the authentic stories about them from trustworthy sources.

    100. We believe in the signs of the Hour such as the appearance of the Antichrist (dajjal) and the descent of `Isa ibn Maryam, peace be upon him, from heaven, and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.

    101. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunna, and the consensus of the Muslim Community (umma).

    102. We agree that holding together is the true and right path and that separation is deviation and torment.

    103. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam ("submission"). Allah says: "Surely religion in the sight of Allah is Islam." (Al `Imran 3: 19) And He also says: "I am pleased with Islam as a religion for you." (al-Ma'ida 5: 3)

    104. Islam lies between going to excess and falling short, between the likening of Allah's attributes to creation (tashbih) and divesting Allah of attributes (ta`til), between determinism and freewill, and between sureness and despair.

    105. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

    We ask Allah to make us firm in our belief and seal our lives with it and to protect us from variant ideas, scattering opinions and evil schools of view such as those of the Mushabbiha, the Mu`tazila, the Jahmiyya, the Jabriyya, the Qadariyya, and others like them who go against the Sunna and Jama`a and have allied themselves with error. We renounce any connection with them and in our opinion they are in error and on the path of destruction. We ask Allah to protect us from all falsehood and we ask His Grace and Favour to do all good.
    Sharh al-Aqeedatu-Tahaawiyya

    Come and Visit our Forumwww.myislamweb.com

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    Re: We say about Allah's unity, believing by Allah's help that




    Subhan'Allah.... very true article. Jazak Allah Khayr!



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    Re: We say about Allah's unity, believing by Allah's help that

    Assalaamu Alaikum Wa Rahmatulaah al-fateh


    May I have the source/reference to your article please. Shukran

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    Re: We say about Allah's unity, believing by Allah's help that

    Mashallah a nice article
    Jazakallah for sharing
    Sharh al-Aqeedatu-Tahaawiyya


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    Arrow Aqidah al-Tahawiyya

    Quote Originally Posted by Al-Fateh View Post
    Aqidah al-Tahawiyya

    by
    Imam Abu Ja'far al-Tahawi al-Hanafi (239-321 AH)
    translated by Iqbal Ahmad Azami

    In the Name of Allah, the Merciful, the Compassionate

    Praise be to Allah, Lord of all the Worlds.

    1. We say about Allah's unity believing by Allah's help - that Allah is One, without any partners.
    2. There is nothing like Him.
    3. There is nothing that can overwhelm Him.
    4. There is no god other than Him.
    5. He is the Eternal without a beginning and enduring without end.
    6. He will never perish or come to an end.
    7. Nothing happens except what He wills.
    8. No imagination can conceive of Him and no understanding can comprehend Him.
    9. He is different from any created being.
    10. He is living and never dies and is eternally active and never sleeps.
    11. He creates without His being in need to do so and provides for His creation without any effort.
    12. He causes death with no fear and restores to life without difficulty.
    13. He has always existed together with His attributes since before creation. 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.
    14. 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'.
    15. He was always the Lord even when there was nothing to be Lord of, and always the Creator even when there was no creation.
    16. In the same way that He is the `Bringer to life of the dead', after He has brought them to 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.
    17. 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'. (al-Shura 42:11)
    18. He created creation with His knowledge.
    19. He appointed destinies for those He created.
    20. He allotted to them fixed life spans.
    21. Nothing about them was hidden from Him before He created them, and He knew everything that they would do before He created them.
    22. He ordered them to obey Him and forbade them to disobey Him.
    23. Everything happens according to His decree 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.
    24. 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.
    25. All of them are subject to His will between either His generosity or His justice.
    26. He is exalted beyond having opposites or equals.
    27. No one can ward off His decree or put back His command or overpower His affairs.
    28. We believe in all of this and are certain that everything comes from Him.
    29. 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.
    30. 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.
    31. Every claim to prophethood after Him is falsehood and deceit.
    32. He is the one who has been sent to all the jinn and all mankind with truth and guidance and with light and illumination.
    33. 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.' (al-Muddaththir 74:26)

    When Allah threatens with the Fire those who say

    `This is just human speech' (al-Muddaththir 74:25)

    34. we know for certain that it is the speech of the Creator of mankind and that it is totally unlike the speech of mankind. 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.
    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. As the Book of our Lord has expressed it:

    `Faces on that Day radiant, looking at their Lord'. (al-Qiyamah 75:22-3)

    36. The explanation of this is as Allah knows and wills. 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, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will be subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.
    37. 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 to 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.
    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.
    39. Al-Mi'raj (the Ascent through the heavens) is true. 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-Najm 53:11).

    40. Allah blessed him and granted him peace in this world and the next. Al-Hawd, (the Pool which Allah will grant the Prophet as an honour to quench the thirst of His Ummah on the Day Of Judgement), is true.
    41. Al-Shifa'ah, (the intercession, which is stored up for Muslims), is true, as related in the (consistent and confirmed) Ahadith.
    42. The covenant `which Allah made with Adam and his offspring' is true.
    43. 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 increaser nor decreased.
    44. 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.
    45. 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'. (al-Anbiya' 21:23)

    46. So anyone who asks: `Why did Allah do that?' has gone against a judgement of the Book, and anyone who goes against a judgement of the Book is an unbeliever. 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.
    47. We believe in al-Lawh (the Tablet) and al-Qalam (the Pen) and in everything written on it. 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.
    48. It is necessary for the servant to know that Allah already knows everything that is going to happen in His creation and 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 in a detailed way'. (al-Furqan 25:2)

    And He also says:

    `Allah's command is always a decided decree'. (al-Ahzab 33:38)

    49. So woe to anyone who argues with Allah concerning the decree and who, with a sick heart, starts delving into this matter. 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.
    50. He is independent of the Throne and what is beneath it.
    51. He encompasses everything and is above it, and what He has created is incapable of encompassing Him.
    52. We say with belief, acceptance and submission that Allah took Ibrahim as an intimate friend and that He spoke directly to Musa.
    53. 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.
    54. 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.
    55. We do not enter into vain talk about Allah nor do we allow any dispute about the religion Of Allah.
    56. 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.
    57. 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.
    58. Nor do we say that the wrong action of a man who has belief does not have a harmful effect on him.
    59. 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.
    60. 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.g. a person must fear and be conscious of Allah's reckoning as well as be hopeful of Allah's mercy).
    61. A person does not step out or belief except by disavowing what brought him into it.
    62. Belief consists of affirmation by the tongue and acceptance by the heart.
    63. 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.
    64. 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.
    65. 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.
    66. Belief consists of belief in Allah. His angels, His books, His messengers, the Last Day, and belief that the Decree - both the good of it and the evil of it, the sweet of it and the bitter or it - is all from Allah.
    67. We believe in all these things. We do not make any distinction between any of the messengers, we accept as true what all of them brought.
    68. Those of the Ummah of Muhammad, may Allah bless him and grant him peace, who have committed grave sins will be in the Fire, but not forever, provided they die and meet Allah as believers affirming His unity even if they have not repented. They are subject to His will and judgement. If He wants, He will forgive them and pardon them out of His generosity, as is mentionied in the Qur'an when He says:

    `And He forgives anything less than that (shirk) to whoever He wills' (al-Nisa' 4: 116);

    69. and if He wants, He will punish them in the Fire out of His justice and then bring them out of the Fire through His mercy, and for the intercession of those who were obedient to Him, and send them to the Garden. This is because Allah is the Protector of those who recognize Him and will not treat them in the Next World in the same way as He treats those who deny Him and who are bereft of His guidance and have failed to obtain His protection. O Allah, You are the Protector of Islam and its people; make us firm in Islam until the day we meet You. We agree with doing the prayer behind any of the people of the qiblah whether right-acting or wrong-acting, and doing the funeral prayer over any of them when they die.
    70. We do not say that any of them will categorically go to either the Garden or the Fire, and we do not accuse any of them of kufr (disbelief), shirk (associating partners with Allah), or nifaq (hypocrisy), as long as they have not openly demonstrated any of those things. We leave their secrets to Allah.
    71. We do not agree with killing any of the Ummah of Muhammad, may Allah bless him and grant him peace, unless it is obligatory by Shari'ah to do so.
    72. We do not recognize rebellion against our Imam or those in charge of our affairs even if they are unjust, nor do we wish evil on them, nor do we withdraw from following them. We hold that obedience to them is part of obedience to Allah, The Glorified, and therefore obligatory as long as they do not order to commit sins. We pray for their right guidance and pardon from their wrongs.
    73. We follow the Sunnah of the Prophet and the Jama'ah of the Muslims, and avoid deviation, differences and divisions.
    74. We love the people of justice and trustworthiness, and hate the people of injustice and treachery.
    75. When our knowledge about something is unclear, we say: `Allah knows best'.
    76. We agree with wiping over leather socks (in Wudu) whether on a journey or otherwise, just as has come in the (consistent and confirmed) ahadith.
    77. Hajj and jihad under the leadership of those in charge of the Muslims, whether they are right or wrong-acting, are continuing obligations until the Last Hour comes. Nothing can annul or controvert them.
    78. We believe in Kiraman Katibin (the noble angels) who write down our actions for Allah has appointed them over us as two guardians.
    79. We believe in the Angel of Death who is charged with taking the spirits of all the worlds.
    80. We believe in the punishment in the grave for those who deserve it, and in the questioning in the grave by Munkar and Nakir about one's Lord, one's religion and one's prophet, as has come down in ahadith from the Messenger of Allah, may Allah bless him and grant him peace, and in reports from the Companions, may Allah be pleased with them all.
    81. The grave is either one of the meadows of the Garden or one of the pits of the Fire.
    82. We believe in being brought back to life after death and in being recompensed for our actions on the Day of Judgement, and al-'Ard, having been shown them and al-Hisab, brought to account for them. And Qira'at al-Kitab, reading the book, and the reward or punishments and in al-Sirat (the Bridge) and al-Mizan (the Balance).
    83. The Garden and the Fire are created things that never come to an end and we believe that Allah created them before the rest of creation and then created people to inhabit each of them. Whoever He wills goes to the Garden out of His Bounty and whoever He wills goes to the Fire through His justice. Everybody acts in accordance with what is destined for him and goes towards what he has been created for.
    84. Good and evil have both been decreed for people.
    85. The capability in terms of Tawfiq (Divine Grace and Favour) which makes an action certain to occur cannot be ascribed to a created being. This capability is integral with action, whereas the capability of an action in terms of having the necessary health, and ability, being in a position to act and having the necessary means, exists in a person before the action. It is this type of capability which is the object of the dictates of Shariah. Allah the Exalted says:

    `Allah does not charge a person except according to his ability'. (al-Baqarah 2: 286)

    86. People's actions are created by Allah but earned by people.
    87. Allah, the Exalted, has only charged people with what they are able to do and people are only capable to do what Allah has favoured them. This is the explanation of the phrase: `There is no power and no strength except by Allah.' We add to this that there is no stratagem or way by which anyone can avoid or escape disobedience to Allah except with Allah's help; nor does anyone have the strength to put obedience to Allah into practice and remain firm in it, except if Allah makes it possible for them to do so.
    88. Everything happens according to Allah's will, knowledge, predestination and decree. His will overpowers all other wills and His decree overpowers all stratagems. He does whatever He wills and He is never unjust. He is exalted in His purity above any evil or perdition and He is perfect far beyond any fault or flaw. `He will not be asked about what He does but they will he asked.' (al-Anbiya' 21: 23)
    89. There is benefit for dead people in the supplication and alms-giving of the living.
    90. Allah responds to people's supplications and gives them what they ask for.
    91. Allah has absolute control over everything and nothing has any control over Him. Nothing can be independent of Allah even for the blinking of an eye, and whoever considers himself independent of Allah for the blinking of an eye is guilty of unbelief and becomes one of the people of perdition.
    92. Allah is angered and can be pleased but not in the same way as any creature.
    93. We love the Companions of the Messenger of Allah but we do not go to excess in our love for any one individual among them nor do we disown any one of them. We hate anyone who hates them or does not speak well of them and we only speak well of them. Love of them is a part of Islam, part of belief and part of excellent behaviour, while hatred of them is unbelief, hypocrisy and rebelliousness.
    94. We confirm that, after the death of the Messenger of Allah, may Allah bless him and grant him peace, the caliphate went first to Abu Bakr al-Siddiq, may Allah be pleased with him, thus proving his excellence and superiority over the rest of the Muslims; then to `Umar ibn alKhattab, may Allah be pleased with him; then to `Uthman, may Allah be pleased with him; and then to `Ali ibn Abi Talib, may Allah be pleased with him. These are the Rightly-Guided Caliphs and upright leaders.
    95. We bear witness that the ten who were named by the Messenger of Allah, may Allah bless him and grant him peace, and who were promised the Garden by him, will be in the Garden, as the Messenger of Allah, may Allah bless him and grant him peace, whose word is truth, bore witness that they would he. The ten are: Abu Bakr, `Umar, `Uthman, `Ali, Talhah, Zubayr, Sa'd, Sa'id, `Abdur-Rahman ibn `Awf and Abu `Ubaydah ibn al-Jarrah whose title was the trustee of this Ummah, may Allah be pleased with all of them.
    96. Anyone who speaks well of the Companions of the Messenger of Allah, may Allah bless him and grant him peace, and his wives and offspring, who are all pure and untainted by any impurity, is free from the accusation of hypocrisy.
    97. The learned men of the first community and those who followed in their footsteps - the people of virtue, the narrators of the Ahadith, the jurists and analysts- they must only be spoken about in the best way and anyone who says anything bad about them is not on the right path.
    98. We do not prefer any of the saintly men among the Ummah over any of the Prophets but rather we say that any one of the Prophets is better than all the awliya' put together.
    99. We believe in what we know of Karamat, the marvels of the awliya' and in authentic stories about them from trustworthy sources.
    100. We believe in the signs of the Hour such as the appearance of the Dajjal and the descent of `Isa ibn Maryam, peace be upon him, from heaven and we believe in the rising of the sun from where it sets and in the emergence of the Beast from the earth.
    101. We do not accept as true what soothsayers and fortune-tellers say, nor do we accept the claims of those who affirm anything which goes against the Book, the Sunnah and the consensus of the Muslim Ummah.
    102. We agree that holding together is the true and right path and that separation is deviation and torment.
    103. There is only one religion of Allah in the heavens and the earth and that is the religion of Islam. Allah says:

    `Surely religion in the sight of Allah is Islam'. (Al `Imran 3:19)

    And He also says:

    `I am pleased with Islam as a religion for you'. (al-Matidah 5:3)

    104. Islam lies between going to excess and falling short, between Tashbih (likening of Allah's attributes to anything else), and Tatil (denying Allah's attributes), between fatalism and refusing decree as proceeding from Allah and between certainty (without being conscious of Allah's reckoning) and despair (of Allah's mercy).
    105. This is our religion and it is what we believe in, both inwardly and outwardly, and we renounce any connection, before Allah, with anyone who goes against what we have said and made clear.

    VERY VERY VERY important...please take your time and read

    may Allah guide us all to the right path
    Sharh al-Aqeedatu-Tahaawiyya

    Come and Visit our Forumwww.myislamweb.com

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    Re: Aqidah al-Tahawiyya

    MashaAllah. JazakAllah khair.
    Did you get this from Zam Zam Academy?

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    Re: Aqidah al-Tahawiyya

    no bro...

    what is Zam Zam Academy
    Sharh al-Aqeedatu-Tahaawiyya

    Come and Visit our Forumwww.myislamweb.com

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    Re: Sharh al-Aqeedatu-Tahaawiyya

    Thread Merged.

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    Re: Sharh al-Aqeedatu-Tahaawiyya



    Again, due to the highly importance for the believe regarding the fundamentals of the Islam and faith in the Lord of the worlds,
    i am reminding the 38th point of Imam al-Tahawi (Allah have mercy on him) 's famous al-Aqida al-Tahawiyya:


    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.



    May Allah grant us all the true understanding of faith and save us from the fitnah of kufriyyah and biddah belief.

    Sharh al-Aqeedatu-Tahaawiyya

    Hadith: "The best of my community are my generation, and then those who follow them, and then those who follow them" [related by Imran ibn al-Husayn in Bukhari].


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    Re: Sharh al-Aqeedatu-Tahaawiyya

    Quote Originally Posted by Musalmaan View Post




    38. He is beyond having limits placed on Him,.



    May Allah grant us all the true understanding of faith and save us from the fitnah of kufriyyah and biddah belief.

    JAZAKALLAH KHAIR!!!

    that clears a lot up
    Sharh al-Aqeedatu-Tahaawiyya

    -
    My tears testify that i have a heart
    yet i feel me and shaytan never part
    -

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    Re: Sharh al-Aqeedatu-Tahaawiyya

    Quote Originally Posted by Musalmaan View Post


    Again, due to the highly importance for the believe regarding the fundamentals of the Islam and faith in the Lord of the worlds,
    i am reminding the 38th point of Imam al-Tahawi (Allah have mercy on him) 's famous al-Aqida al-Tahawiyya:


    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.



    May Allah grant us all the true understanding of faith and save us from the fitnah of kufriyyah and biddah belief.




    A really good post Mashaa Allaah! Jazaak Allaah Khayr

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    Re: Sharh al-Aqeedatu-Tahaawiyya

    The ummah,unfortunately, is divided into two main creeds concerning this point.

    1.The athari creed of the salafu-saalih as propounded by Abu jafar at-Tahawee himself, Abu hanifah, Maalik, Thawri, Uyainah, Hammad bin Zayd, Ahmad, Bukharee, ad-Darimee, Ibn Abi Zayd, Abdur-Razzaq, Ibn Ma'in, Daraqutnee, Ishaaq, Ibnul-Mubarak, Shafi'ee, Ali Ibnul-Madinee, Abdur-Rahman bin Mahdi, Zuhri, Hasan al-Basri, at-tabari, al-Lalikaa'ee, Shaykhul-Islam Imaamul-Aimah Ibnul-Khuzaimah, Abu Zurah, Ibn Abi hatim, andAbu Haatim ar-Razi, al-Awzaa'ee and a multiplicity of relied upon Imaams of sunnah and

    2.the ashari/jahmi/mutazili creed of the khalafu-taalih as invented by our unforutnate muslim comrade like Abu Muhammad ibnul-Kullab al-Mutakalim, ibn Asaakir, Ibn Furak, Fakhru-deen ar-Razi and others

    So what is its understanding as was reported fromalamaah Abdur-Rahman al-Khumayyis

    38. And The Most High is far from having limits or restrictions, supporting parts or limbs and He is not confined to the six directions (right, left, front, back, above and below) like the rest of created things.
    The Explanation:

    Allah, The Glorified and Exalted is Exalted and removed from any restrictions or limitations. There are no restrictions for Allah, restricting and confining Him, and there are no limitations for Him. Of course this means that Allah, Glorified and Exalted is He, does not permeate His creation and is not united with His creation. Indeed, He is The Glorified and Exalted is far from being on the level of His creation. And indeed He negates for Himself any supporting parts or limbs for these are tools of the servants, that which helps them benefit themselves and well as repel harm, and Allah, The Exalted, is far above this.
    This is what we know from what is mentioned in the Qur’an of Allah’s Names and Attributes, but we say: Indeed the meanings of them (i.e., Allah’s Names and Attributes) in truth is what is based on clear evidence and we understand this meaning and we affirm it for Allah upon what was intended. We do not, however, try to delve into the kaifiyyah, for indeed it the knowledge of it belongs exclusively to Allah. And similarly, He (Allah) Glorified and Exalted is not limited to the six directions like the rest of created things. Of course, we do not understand this to mean that this is a total negation of direction. Indeed He, The Glorified and Exalted is in the Most Exalted and uppermost direction but what was intended by the statement is that He, Glorified and Exalted in not bound or restricted by directions nor overtaken by them like His creation.
    Synopsis:
    Indeed, Allah, Most High will be seen on the Day of Rising with clear vision and the seeing of Him by the believers is true even though their vision of Him does not and can not encompass Him and this is inherent in the texts of this chapter. And it is an obligation upon the Muslim to refrain from attempting to interpret (these affairs) and to refrain from the speech of the people who negate (these affairs) and to know that Allah, The Blessed and Most High is far removed from being similar to His creatures.


    So this point was meant upon the idea that the mujassimah limited Allah to creational aspects. The point was never to destroy the idea that Allah is in reality over the Throen.

    And that is where the umah divides over. because our salaf did not view that Allah's being over the Throne the way Alah Himself affirmed as being "somehting bound by duirections"

    But when the neo-platonic aristolian arguements marred the creedal aspects of our religion to some of hte adherents of Islam, they by default of htis foriegn understanding interpreted the texts pertaining to Allah's being above to be "something bound by limits". So thus they fell into the unfortunate mishap of interpreting our islamic texts according to aristotelian logic rather than the actual islamic manhaj of "we hear and obey".

    So therefore to keep within the bounds of what Imaam at-tahawee meant, then it is safe and accepted, but if his statement is used to describe that by holding that Allah is literally above the throne as He said He was in His book, then this itself is kufr of which he Imaams made explicit takfeer thereof.

    here are its reminder

    from Abu haneefah himself
    when asked of his opinion of the one who says, ‘I do not know whether Allah is above the heavens or on the earth.’ - “He has disbelieved, because Allah says, “The Most Merciful rose above the Throne,” and His Throne is above His seven heavens.’ He was then asked , ‘what if he said that Allah is above His Throne but he does not know whether the Throne is in the heavens or on the earth?’ He said, ‘He has disbelieved, because He has denied that He is above the heavens, And whosoever denied that He is above the heavens has disbelieved.” (‘Sharh Usul I'tiqaad Ahlus Sunnah’ of al-Laalikaaee (d.414AH), ‘al-Uluww’ of adh- Dhahabee, also ‘Sharh Aqueedah at-Tahaawiyyah’ of ibn Abee al-Izz al-Hanafee).

    and this is in the sharh of the tahawiyyah by the Imaam Ibn abil-Izz of which I will get his sharh on this actual point number 38 bi ithnillah

    Imaam Abu Sa’eed Uthmaan ad-Daarimee – rahimahullaah – says, “Then the Scholars before us and after us all have Ijmaa (consensus), that when we seek help from Allah or when we call him, we raise and spread our hands towards the sky and our sight is also upwards. We do not call upon him by looking below us in the earth, behind or in front, to the right or the left. We concentrate towards the sky, because everyone knows that Allah is above them, and everyone who prays says in prostration, “Praise be to Allah the Most High” (‘Radd Alal Jahmiyyah’)

    Muhammad bin Yusuf said (one of the teachers of Bukhaaree), ‘the one who says that Allah is not over His Throne is a kaafir. And the one who thinks that Allah did not speak to Moses is a kaafir’ (Bukhaaree's, ‘Khalq Af’aal Ebaad’).

    Imam ibn Khuzaimah said, “Whoever does not acknowledge that Allah is above His 'Arsh, above His seven heavens, and that He is separated from His creatures, is a Kafir, (unbeliever). Such person must be ordered to repent and disavow his belief, or else he must be beheaded and thrown on a garbage dump so that neither Ahlul-Qiblah (the Muslims) nor Ahludth-dthimmah (non-Muslims living in Muslim lands) be annoyed by the foul odor of his carcass.”

    Imaam al-Awzaa'ee who said
    “We and all the remaining tabi’ say that Allah is above his throne, we believe in whatever the sunnah describes about His (swt) attributes.” [Mukhtasar Al ‘Uluw p137 - Imam Dhahabi, & Al Asmaa Wal Sifaat – Baihaqi, & Fath ul Baari Sharh Al Bukhari – ibn Hajar v13 p417]

    Imam Qutaibah bin Sa’eed was a great tabi’ tabi’ (b.150H - d. 240H), he said,
    “Allah is above his throne, that is the saying of the imams in Islam and Ahl Al Sunnah Wal Jama’ah, we believe Allah is above the seven heavens above his throne, the way Allah said, “Al Rahman is above his throne.””


    So when quoting such narrations one must make clear himself to the people what they are upon, are they upon the intent of the imaams or are they in opposition to them

    asalamu alaikum

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    Re: Sharh al-Aqeedatu-Tahaawiyya

    Is this like a salafi thing?

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    Re: Sharh al-Aqeedatu-Tahaawiyya



    Jazakallah Khayr for the explanation Br. Al Izaaree. The following narrations are unrefutable proof of the Aqeedah of the Salaf:

    The verse:
    يخافون ربهم من فوقهم
    “They fear their Lord from above them”

    The ‘min’ here cancels out ANY possibility of ta’wil.

    The proofs for Allah’s literal elevation above His creation are too numerous to be denied:
    1) “Then He rose over the throne” – as it occurs in many places in the Quran

    2) “Do you feel secure from the one who is in the heavens” in two places

    3) “To Him do ascend the good words and the good deeds”

    4) “He plans the affairs from the heaven to the earth, then it will ascend to Him”

    5) “The angels and the spirit ascend to Him”

    6) “When Allah said: Isa, I will take you back and raise you up to Me

    7) “Rather, Allah raised him up to Him

    8) “(The Pharaoh said) O Haman! Build me a lofty palace, that I may attain the ways and means- The ways and means of (reaching) the heavens, and that I may mount up to the god of Moses: But as far as I am concerned, I think (Moses) is a liar!” Meaning: I believe Musa is lying when he tells me that there is a God in the heavens.

    9) al-Bukhari’s narration that Zaynab used to say to the other wives of the Prophet: “You were married off by your families. I was married of by Allah from above the seven heavens

    10) Muslim’s famous narration about the Prophet asking the slave girl: Where is Allah? To which the slave girl responds: In the heavens. In response to this the Prophet says: Free her, for she is a believer. A Muslim slave girl puts you, the intellectual carrots, to shame!

    11) The ascent of the Prophet – SallAllahu ‘alaihi wa-sallam – to the heavens, famously known as al-Isra wal-Mi’raj. Where did he go, if not UP TO THE HEAVENS?

    12) The fact that Allah descends in the last third of the night to forgive, as explicitly mentioned in the ahadeeth.

    13) The fact that the angels and His revelation, descend from Him. ‘We have sent down…’ is an often ‘blasphemous’ occurrence in the Quran.

    14) The Hadeeth of Ibn Mas’ud about the day of judgement when Allah will gather the creation and everyone will be looking UP towards the heavens, waiting for Allah’s judgement. Al-Dhahabi declared it Hasan.

    15) ‘Umar said: the order comes from here – pointing to the sky (sahih)

    16) Ibn Mas’ud said: The Throne is above water, and Allah is above the throne. Nothing is hidden to him from your actions (Sahih)

    17) ‘Aisha said: Allah knows, from above the Throne, that I did not like the killing of ‘Uthman. (Sahih)

    18) Ibn ‘Abbas said: Allah was above His Throne before He had created anything (Sahih). He also said to ‘Aisha: Allah, from above the seven heavens, revealed the fact about your innocence. (Sahih)

    19) Masruq would say whenever he related a hadeeth from ‘Aisha: I was informed by the truthful woman, beloved to Allah, the one who was declared innocent from above the seven heavens. (Sahih)

    20) al-Dhahhak said: Allah is above His throne, whilst His knowledge is with them wherever they may be. (Sahih)
    Last edited by Ibn Abi Ahmed; 05-20-2007 at 06:26 PM.
    Sharh al-Aqeedatu-Tahaawiyya

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re: Sharh al-Aqeedatu-Tahaawiyya

    Is this like a salafi thing?
    no dear brother. it is a

    The ummah,unfortunately, is divided into two main creeds concerning this point.

    1.The athari creed of the salafu-saalih as propounded by Abu jafar at-Tahawee himself, Abu hanifah, Maalik, Thawri, Uyainah, Hammad bin Zayd, Ahmad, Bukharee, ad-Darimee, Ibn Abi Zayd, Abdur-Razzaq, Ibn Ma'in, Daraqutnee, Ishaaq, Ibnul-Mubarak, Shafi'ee, Ali Ibnul-Madinee, Abdur-Rahman bin Mahdi, Zuhri, Hasan al-Basri, at-tabari, al-Lalikaa'ee, Shaykhul-Islam Imaamul-Aimah Ibnul-Khuzaimah, Abu Zurah, Ibn Abi hatim, andAbu Haatim ar-Razi, al-Awzaa'ee and a multiplicity of relied upon Imaams of sunnah and

    2.the ashari/jahmi/mutazili creed of the khalafu-taalih as invented by our unforutnate muslim comrade like Abu Muhammad ibnul-Kullab al-Mutakalim, ibn Asaakir, Ibn Furak, Fakhru-deen ar-Razi and others
    thing

    I was merely making sure that the unintended meaning of what at-Tahawi stated was not what was taken to mean, but understood that its was not absolute,m but rather confined to the creational aspects of "direction.

    And to further substantiate what i was accomplishing then this is what al-Qurtubi has to say about the Madhab of the Salaf:

    "The early Salaf – may Allah be pleased with them – would not negate direction (jiha), nor would they utter such. Rather, they and the rest uttered in affirmation of that (i.e. direction) for Allah Ta’ala, as did utter His Book, and His Messengers informed – to his words: None from the Salaf al-Salih denied that Allah Ta’ala Rose over His Throne in reality (haqiqatan)"

    He also says: "The most correct of the beliefs (adhar al-aqwal), although I do not subscribe to it nor do I prefer it, is what is manifest in the verses and traditions, and (the statements of) the noble and the excellent ones, that Allah Subhanahu is upon His Throne, as He informed in His Books, without kayf, separate from His creation. This is basically the Madhab of the Salaf al-Salih."


    And this is the sad state unfortunately for al-Qurtubi, who was an ash'ari in some way, that he would thus fall into the ayaah 'they chose that which is worse for that which is better" because apparently from his words above, he clearly accepted that the stance of the salaf is "the most correct beleifs" and then says right after 'I do not prescribe nor prefer it" may Allah have mercy and sanctify his soul rahimahullah

    Read, for example what Ibn Rushd al-Maliki has to say:

    ‘As for this Attribute, i.e. the belief in a direction (for Allah), then the people of Shari’a did not cease to affirm it, until the Mu’tazila and the latter Ash’arites negated it, such as Abul-Ma’ali (al-Juwayni) and those who followed him. He then said: ‘It has become obvious that the affirmation of direction (jiha) is obligatory, legally and intellectually..’
    This is coming from Ibn Rushd the philosopher
    so it is clear from all that has come that when the statement is made "he is not encompassed by the six directions" it is understood by the apparent wording itself that He is not "contained" as if He is not overcome with any of the directions. But if someone were to twist the statement to mean "Allah is not above His throne" then this is what I wished that no one would misinterpret from at-tahawi's words.

    that is textually, both revelational wise and scholastic wise, there is a heap the size of uhood with regards to texts affirming His being "ABOVE" the Throne

    As for intellectually, then it is understood that it is His creation that is subdued by direction (jihah) and not Him, and since the creation is that which is contained in a direction thenit follows that it cannot be be in connection with Allah from any side except that it is below.

    that is why when al-Qurtubee said this

    "Many of the past and contemporary philosophers said, ‘When it is necessary to purify the Creator (al-Baaree) - whose Magnificence is great - from having direction (jihah) and demarcation (tamayyuz), then from the requirements and necessary consequences of this, in the view of most of the past scholars and their leading contemporaries, is the purify the Creator (al-Baaree) from having direction (jihah). In their view, direction does not have the aspect of ‘above’ to it. This is because to them, when Allaah is designated with direction, this would necessitate that He is restricted to a place (makaan) and a confine (hayyiz). (Subsequently), a place and a confine necessitate (for Him) (such) movement and stillness that is related to distinction (tamayyuz), transformation (taghayyur) and new occurrences (hudooth) . This is the saying of the philosophers.
    adh-Dhahabee said in reply in his al-uluw

    I (adh-Dhahabee) say, "Yes, this is what the deniers of the ‘uluww (highness) of the Lord, Mighty and Majestic, have depended upon. And they turned away from the requirement of the Book, the Sunnah, the sayings of the Salaf and the innate dispositions of the whole of creation. What they claim to be necessitated (from affirming Allaah’s highness) is only applicable to created bodies. Yet there is nothing like Allaah and the necessities arising from the clear and evident texts (of the Book and the Sunnah) are also true. However, we do not make use of any explanation except one that comes through a narration. In addition to this we say, ‘We do not accept that the Creator’s being upon His Throne and above the heavens, necessitates that He is confined and in spatial direction, since whatever is below the Throne is said to be confined and in spatial direction. However, what is above the Throne is not like that. And Allaah is above the Throne as the very first generation are unanimously agreed upon and as the imaams after them have quoted from them. They said this in refutation of the Jahmiyyah, those who said that He is in every place seeking as a proof His saying, ‘And He is with you…’. So these two sayings were the very two sayings which were present in the time of the Taabi’een and their successors who came after them. And they are the two sayings that can be understood in this statement (i.e. of the philosophers). As for the third saying which came around after this which is that’ Allaah the Most High is not in any place, nor is His Holy Essence (Dhaat) confined, nor is He separate and distinct from His creation, nor is he in any spatial direction, nor is outside of any spatial directions, and nor this and nor that…’ then this is something that cannot be comprehended nor understood , along with the fact that within it is opposition to the verses (of the Book) and the narrations (from the Salaf). Therefore flee with your religion and beware of the opinions of the philosophers. Believe in Allaah and what has come from Him upon the desired intent of Allaah, then submit your affair to Him and there is no power nor movement except by Allaah."
    So i hope that all of this was merely to serve in the protection o he correct understaning with reagrds to the issue at hand and not the philosophic mutazili aristotlian understanding.
    that is all

    asalamu alaikum
    Last edited by boriqee; 05-20-2007 at 08:49 PM.

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    Re: Sharh al-Aqeedatu-Tahaawiyya



    Almighty Allah says in the Qur'an

    Dhakkir, fa inna dhikra tanfa’ul Mou’mineen,
    Remind, for indeed reminding benefits the believers. (51:55)

    Aqeedah tahawiyyah, pt#


    8. No imagination can conceive of Him and no understanding can comprehend Him.

    36. 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, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.

    Allah SWT says in the Qur'an

    "And there is none comparable unto Him." (Surah Al-Ikhlas, Ayah#4)



    Sharh al-Aqeedatu-Tahaawiyya

    Hadith: "The best of my community are my generation, and then those who follow them, and then those who follow them" [related by Imran ibn al-Husayn in Bukhari].


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    Re: Sharh al-Aqeedatu-Tahaawiyya

    Quote Originally Posted by Musalmaan View Post


    Almighty Allah says in the Qur'an

    Dhakkir, fa inna dhikra tanfa’ul Mou’mineen,
    Remind, for indeed reminding benefits the believers. (51:55)

    Aqeedah tahawiyyah, pt#

    8. No imagination can conceive of Him and no understanding can comprehend Him.

    36. 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, and that he veers between disbelief and belief, confirmation and denial and acceptance and rejection. He will he subject to whisperings and find himself confused and full of doubt, being neither an accepting believer nor a denying rejector.
    Allah SWT says in the Qur'an

    "And there is none comparable unto Him." (Surah Al-Ikhlas, Ayah#4)


    If only those who do Ta'wil of the Names and Attributes of Allaah understood this point. Anyway, Jazakallah Khayr for bringing this up. This was exactly the way of the Salaf. They affirmed what Allaah affirmed for Himself and they never questioned it or went into its kayfiyyah and they had the more knowledge to get into Ta'wil, but they didn't as the later groups did when they started doing their Ta'wil. So when these groups started coming out like the Jahmiyyah, Imams from the Salaf like Imam Ahmad and others had to take a stand against their heresies, and later on, Imams like Ibn Taymiyyah stood like a beacon of the Sunnah, may Allaah have mercy upon their souls. All praise is to Allaah for putting men like Imam Ahmad and Ibn Taymiyyah in this Ummah.
    Sharh al-Aqeedatu-Tahaawiyya

    Do not argue with your Lord on behalf of your soul, rather argue with your soul on behalf of your Lord.” - Dhul-Nun

    "It is the very pursuit of happiness that thwarts happiness." - Victor Frankl

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    Re: Sharh al-Aqeedatu-Tahaawiyya

    with due respect, Lets stick to Aqeedatu-Tahaawiyya and no bombardment of "quotes & quotes" in this thread and this not a topic for us to debate on.

    The points mentioned in Aqeedatu-Tahaawiyya are quiet clear and distinguish Truth from falsehood, like pt. 38 did so.

    may Allah forgive us and guide us all to the way of His true believers.

    Sharh al-Aqeedatu-Tahaawiyya

    Hadith: "The best of my community are my generation, and then those who follow them, and then those who follow them" [related by Imran ibn al-Husayn in Bukhari].


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