Al-Aqidah al-Tahawiyyah in English and Arabic. Translated by Abu Click here to read and download the text in printable PDF format. متن العقيدة الطحاوية. The great scholar Hujjat al-lslam Abu Ja'far al-Warraq al-Tahawi al-Misri, Allah have mercy on him, said: This is a presentation of the. The classical book of Aqeedah by Imam Tahaawi Rahimahullaah (d H) taught in English by Abu Iyaad Amjad Rafiq using the explanations of Shaykh Saalih al-Fawzaan & Shaykh Saalih Aal ash-Shaykh Hafidhahumullaah. Community Audio.
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Aqeedah Tahawiyyah – cafweedenosi.gq Aqeedah Tahawiyyah. ق و ن د د و لو. : ك ر د او نإ. 1 – We say about the Tawheed of Allah (monotheism), believing in. cafweedenosi.gq, Download. cafweedenosi.gq, Download. The Muslim Creed - 'Commentary on the Creed of Aqeedah At-Tahaawiyyah.
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. 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. A number of deviant sects accordingly rose which did not take their belief from the Quran and Sunnah but claimed that they did. There were also some other sects that emerged based on their misinterpretation of the texts.
Such misinterpretations were rooted in their deviation from the understanding that the companions and the ta i ee had about the Quran and Sunnah. In such times, the great Imams of Islam, the salaf as-saliheen, took the responsibility to clearly lay out the important matters of creed in the light of Quran and sunnah so that such explanations could become a reference point for their as well as the future generations.
The noble Imams accordingly wrote various books on Aqeedah and destroyed the deviant beliefs. It is this reason that we see mention of certain deviant sects in these classical texts with an explanation of where they had deviated from the straight path.
Those trustworthy carriers transmitted the religion to us as it was conveyed by the messenger of Allah and dissolved the misinterpretations and incorrect beliefs.
The early texts on Aqeedah were known from various names. In present age, we not only see remains of some previous attempted distortions, but also new philosophies that have emerged with an aim to sow the seeds of doubt and confusion among the Ummah.
Works on creed are accordingly of continued importance in the present age as they were in the past times in order to keep the Muslims steadfast on the very tenants of their faith. We also need to study the reasons which result in such misguidances, so that we can avoid them and keep our belief correct and pure. That only is what can rescue us in this downpour for fitnahs and batil beliefs Qari Muhammad Tayyib Qasimi, Conclusion: It is evident from the discussion in this paper and that the books of Aqeedah were compiled as a response to the heresies and deviations that started to surface during the time of salaf and afterwards.
The pious predecessors penned down the specific aspects of belief and faith that was essential for all Muslims to understand, affirm and acknowledge.
They also segregated the deviant ideologies and concepts by warning the believers about their causes and why they considered them against the Quran and Sunnah. The reasons for their deviation are no different from what their ancestors in deviation had. Accordingly, it is more important for us than ever before, to dive deep into the learning of our beautiful religion and prepare ourselves against these fitnahs. The classical books on Aqeedah still serve as our lighthouse and take us to our destination by preventing the misguidance that keeps on chasing us in various shapes and forms.
Comparative study of these texts and deep reflection on the present age and times can help us strengthen our faith and connect to the bigger picture. Aqeedah creed and belief is the foundation of the religion. What is A eedah? Mastering Knowledge in Modern Times. Al-Mu ajjid, M. Isla i a eedah is a p a ti al ethod; a d i po ta t ooks o a eedah - islamqa.
Just as an act does not acquire its moral strength simply because it is legal, morally appropriate opinions are not always codified into law. If it is true that any unjust law is no law at all, where is the injustice and to whom is it being perpetrated against in the debate between pro-lifers and pro-choicers?
Does a law that prevents a woman impregnated by a family member or rapist from an abortion oppress her? Or does such a law protect the life of a vulnerable fetus, who, like other weak members of society, is expected to be protected by the strong? Does it do both or neither? It demands knowledge of particular aims, the ability to properly realize those aims in the lives of people, and understanding the epistemic and metaphysical foundations that ensure that judgments conform to coherent rationale.
In other words, the laws of Islam and the opinions of jurists cannot be divorced from their philosophical and evidentiary underpinnings. Otherwise, the thread holding the moral tapestry of Islam together falls apart completely at its seams.
Is Abortion Lawful in Islam? Many past and present have written about the Islamic view of abortion. The ancient scholars prohibited it at all stages of the pregnancy and made practically no exception. That notwithstanding, six popular legal opinions exist regarding abortion: Unlawful haram , in all stages of the pregnancy.
Disliked makruh , before the passage of 40 days but unlawful haram afterwards. Permitted only for a legitimate excuse. The most significant reason may be that at times Islam is seen as a synonym for shariah. The truth, however, is that the shariah is only part of Islam. Islam covers law fiqh , creed aqidah , and ethics akhlaq.
It is a book of ethical teachings.
It is quite the contrary. For this very reason, the companions of the Prophet seldom differentiated between his encouragement and discouragement of acts by the juristic values of disliked, unlawful, recommended, and compulsory. Rather, if the Prophet encouraged something beneficial, they complied.
And, if he discouraged from something potentially harmful, they refrained. However, to permit an act is not equivalent to encouraging it.
Similarly, some Muslim jurists validate marriage agreements wherein the man secretly intends to divorce the woman after a certain period of time known only to him. If the mere existence of permission or legal opinion permitting a socially condemnable act is a legitimate reason to adopt it, why would Muslims be uneasy about these cases but inclined to take a different stance when it comes to abortion? The proper Islamic position on any given issue of public or private concern should not only consider what the law or jurists have to say about the topic.
Rather, one should also consider how theology and ethics connect with those laws or opinions.
That notwithstanding, a juristic opinion can sometimes masquerade as one that is authentically Islamic, especially when it aims to appease or assuage a social or political concern.
Hence, simply because there is an opinion allowing for abortions does not necessarily mean that it is something Islam allows, even in cases of rape and incest. When Does Life Begin? For this reason, very few scholars have offered clear answers to the question of when human life begins, while they agreed that upon days, the child is definitely a living person. To disturb that is a crime. Then, if the soul is breathed into it and the physical form is established, the crime increases in gravity.
Was he not a sperm-drop ejected from sexual fluid? The use of the second person plural pronoun you in these verses strongly suggests that the start of human life begins at inception.
The Sunnah of the Prophet Muhammad similarly offers sufficient indication that even though the fetus is not fully formed, it is still an actualized existence and living creature. About this verse, Imam Fakr al-Din al-Razi d. Then, God brings these two matters together in this verse while clarifying to them all that is a logical consequence of this judgment, such as ruin, folly, lack of knowledge, the deprivation of what God has provided them, false statements against God, straying, and the privation of guidance.
So these are seven characteristics, each of which is an independent cause for censure. And there is no censure in life greater than such.