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The Fundamentals of Islamic Creed - Softcover

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9781894264327: The Fundamentals of Islamic Creed

Synopsis

The textual material of this book, although a short discourse, is compressed with meaning. It follows the methodology of the pious predecessors and is framed in words that can neither be easily misinterpreted nor will soon empty out their meaning to become sterile.The commentator of this work, Sadruddin 'Ali b. 'Ali b. Muhammad b. 'Ali al- Izz al-Adhru I (721-79 A.H.), was also a Hanafiyy scholar. He was the Chief Justice of the Dimashq (Damascus) province. Subsequently, he became the Chief Justice of the Egyptian provinces. Some time later he returned to Dimashq in the same capacity. He was one of the students of the famous commentator, Hafiz Ibn Kathir. Ibn Hajr al-'Asqalani has presented his short biography in the third volume of his "Al-Durar al-Kaminah fi A'yan al-Mi 'ah al-Thaminah." We felt however, that this excellent commentary needed some editing and abridgement to make it more effective for the training of the new generations. For this, the abridgement done by 'Abdul Mun'im Saleh al-'Izzi was adopted. It was first published in 1401 A.H. by the Ministry of Justice, Islamic Affairs and Trusts of the United Arab Emirates.'Abdul's Mun'im's abridgement makes it easy for a layman to understand. It is also suitable for Islamic institutions to prescribe for their courses. It could also be used for studies conducted in mosques, or in youth circles. Accordingly, some material no longer relevant today has been deleted. An example is the arguments put forward for refuting the thoughts of the Mu'tazilah sect. Repetitive statements have also been dropped. Likewise, where several proofs were offered in refutation they have been cut short to a few. But nothing from the text of al-Tahawi has been removed.

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About the Author

The original author, Al-Tahawi, was a scholar of hadith and a jurist. He was born in 293 in Egypt. His mentor was his uncle Isma'il b. Yahya al-Muzani who was one of the most learned disciple of Imam Shafe'i. However, subsequently, Tahawi parted ways with his uncle to adopt the Hanafiyy school of thought although that did not prevent him from differing with certain opinions of Imam Abu Hanifah himself in preference of opinions of others.Tahawi also studied under various hadith scholars whose number reaches three hundred. Understandably, several scholars of repute have showered praise on Tahawi. Ibn Yunus said: "Tahawi was a trustworthy, well-known, intelligent scholar who was not succeeded by a scholar of his stature." This single opinion should suffice since the opinions of Ibn Yunus are considered to be well deliberated statements of fact, especially when he is talking about scholars of Egyptian origin.Nonetheless, Dhahabi too has stated in his "Tarikh al-Kabir" that Al-Tahawi was an outstanding, intelligent scholar of repute. Ibn Kathir has said about him in his "Al-Bidayah wa al-Nihayah" that 'he was one of the most brilliant and trustworthy scholars of Hadith.The outstanding qualities of his writings are a thorough research, abundance of material, and, an attractive manner of presentation.One of his works is "'Aqidah al-Tahawiyyah", which is currently translated into English with the title The Fundamentals of Islamic Creed . The textual material, although a short discourse, is compressed with meaning. It follows the methodology of the pious predecessors and is framed in words that can neither be easily misinterpreted nor will soon empty out their meaning to become sterile.Another of his books is "Ma'ani al-Athar". This is a collection of essays of legal nature where he states a rule and then substantiates it with the help of various evidences. In the course of discussions he also takes up those legal matters over which disagreement prevailed among the jurists, presenting various points of view and then, finally, states his own preference. This work inculcates in the reader a capacity for research and higher learning, raising his intellectual capabilities.Another of his works is "Mushkil al-Athar" in which he presents such traditions of the Prophet, on whom be peace, that seem to contradict each other. He endeavors, with great success, to show how they could be reconciled.Yet another of his works is "Mukhtasar fi al-Fiqh 'Ala Furu' al-Hanafiyyah" which deals with certain derivative principles of Law.Besides these published works there are several others to his credit.He died in 321 A.H. May Allah be pleased with him.

From the Back Cover

The Book in hand is a summery of the Faiths and beliefs of the MAINSTREAM MUSLIMS SPREAD ALL OVER THE Globe. Muslim scholars are unanimous in opinion that the articles of faith as formulated by Imam Tahawi in the treatise reproduced here, most accurately reflect the mind and understanding of the earliest Muslims. It is free from incorrect interpretations, over-exemplification and any distortion of the ideas promulgated by Islam. There is also a general agreement that the commentary on Tahawi s work as done by Ibn Abi Al-'Izz is an accurate elucidation of what Tahawi meant to express. Also, it strives to be very close to the texts of the Quran and the prophetic saying, and, without over-stretching the meaning, attempts to project the opinion of the great majority of scholars in matters pertaining to Islamic creed. It would be interesting for the followers of other faiths to compare their faiths and beliefs with those of Islam as illustrated in this standard textual work that dates back to the late third Islamic century. Further, since the Muslim creed - truly dating back to the prophetic times - has never undergone revision, this book should also help the non-Muslims to get an insight into the Muslim mind.

From the Inside Flap

The Book in hand is a summery of the Faiths and beliefs of the MAINSTREAM MUSLIMS SPREAD ALL OVER THE Globe. Muslim scholars are unanimous in opinion that the articles of faith as formulated by Imam Tahawi in the treatise reproduced here, most accurately reflect the mind and understanding of the earliest Muslims. It is free from incorrect interpretations, over-exemplification and any distortion of the ideas promulgated by Islam. There is also a general agreement that the commentary on Tahawi s work as done by Ibn Abi Al-'Izz is an accurate elucidation of what Tahawi meant to express. Also, it strives to be very close to the texts of the Quran and the prophetic saying, and, without over-stretching the meaning, attempts to project the opinion of the great majority of scholars in matters pertaining to Islamic creed. It would be interesting for the followers of other faiths to compare their faiths and beliefs with those of Islam as illustrated in this standard textual work that dates back to the late third Islamic century. Further, since the Muslim creed - truly dating back to the prophetic times - has never undergone revision, this book should also help the non-Muslims to get an insight into the Muslim mind.

Excerpt. © Reprinted by permission. All rights reserved.

Pages 75-76

Tahawi's says, "No one is safe in his religion, but he who submitted himself to Allah and His Messenger and left what he didn't understand to one who understands." What he meant is, that person is safe who surrenders himself to the texts of the Qur'an and Sunnah and does not indulge in doubts, cynicism and faulty interpretations imposed on them, or, who says for e.g., 'Reason speaks out differently from what the Qur'an and Sunnah say, and that the report (i.e., the Qur'an and Sunnah) is based in reason, so that, if there is a contradiction between the two, we shall accord preference to reason!'

Firstly, such a situation does not arise. But when something of this nature happens, and the report be authentic, then what appears to be reasonable should be treated as something of doubtful and unknown nature. Greater research would reveal the facts. On the other hand, if it is an unauthentic report, then there is no point in trying to integrate it with reason. True reason and true report will never contradict each other. Therefore, whoever said anything to this effect (i.e., 'whenever there is a contradiction between reason and report, reason will receive preference') will be replied in the following manner: "Whenever there is a contradiction between reason and report, we are obliged to give preference to report." For, (if there is a contradiction), reconciling the two is to try and reconcile the irreconcilable. Further, giving preference to reason is ruled out. It is reason indeed that tells us to hear and obey what we receive as reports from the Prophet, peace be upon him. Now, if we nullify the report, we nullify what reason points to as acceptable. Consequently, if we ignore what reason leads us to, then, it is not proper to hoist it up in the opposition of report (since we have already invali¬dated reason: tr.). For, whatever is constructed without the help of reason, cannot be used to nullify anything at all. Thus, giving prece¬dence to reason leads us to (in the case of revelation) non-precedence of reason (if it seemingly contradicts revelation). Hopefully, the point is clear. To put it differently, it is reason that led us to the acceptance of revelation as a truth. The revelation then, is concordant with reason. Now, if it is allowed that the inference is unacceptable, because of the unreasonableness of the report, then, it means that reason itself does not stand on good ground. If the argument proposed by reason is not dependable at all, then, reason cannot be followed at all, far from giving it preference to report. Thus, precedence of reason over revelation is a kind of admittance of a defect in reason.

Incumbent (upon us then) is a total submission to the Prophet, on whom be peace, and acceptance of everything that he brought. His words are to be acknowledged as true and accepted as such without subjecting them to false ideas in the name of rationalism, or damping it with doubts and cynicism, or giving men's opinion precedence over it. In other words, we consolidate our surrender and obedience to him, as we consolidate in the Sender (Allah) our Prayers, supplications, humility, repentance and trust.

Thus, there are two kinds of totality {of surrender) without which a man cannot escape the Fire: it is the total surrender to what Allah has sent and the totality of the obedience to the Prophet, peace be upon him.

Imam Ahmed has preserved the report of Anas b. 'Ayad in which Abu Hazim said: "I and my brother were present on an occasion that I wouldn't exchange for red camels. Myself and my brother went up to find some of the senior Companions of the Prophet sitting at the entrance to his quarters. We did not like to split them, so we sat in the (adjacent) enclosure. Someone quoted a verse and they disagreed over its meaning until their voices rose in argument. The Prophet, peace be upon him, emerged (from his adjacent house: tr.) and threw a handful of dust over them, saying: "Take it easy, people. It was in this manner that nations before you were destroyed: through their disagreements with their Prophets and countering one part of the Book with another. The Qur'an has not been revealed with a part contradicting another. Rather, some of its portions confirm others. Therefore, what you understand of it, put it to practice. What you do not understand, leave it to the knowledgeable."

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  • PublisherAl-Attique Publishers, Inc.
  • Publication date2000
  • ISBN 10 1894264320
  • ISBN 13 9781894264327
  • BindingPaperback
  • LanguageEnglish
  • Edition number2
  • Number of pages256
  • Rating
    • 4.45 out of 5 stars
      877 ratings by Goodreads

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