Before you is the English translation of Sharh al Aqidah Al tahawiya by Ali ibn Ali ibn Abi Al Izz. This is an explanation of the renowned treatise on the Islamic creed entitled al Aqidah Al Tahawiya. The author of this treatise is Imam abu Jafar al Tahawi (239 - 321 AH), one of the leading authorities on the Hanafi madhabs. The period he lived in was the zenith of the dissemination of the Islamic sciences and Imam at Tahawi was one of the giants this era produced. To illustrate this; his teachers included imam Ismail ibn Yahya Al Muzani (a major student of Imam al shaafi), he collected hadith from Imam an-Nasai (author of Sunan an-Nasai, one of the saheeh Sittah) and his students included the great Muhaddith Imam At-Tabarani. The purpose of this treatise was to state the creed of the early scholars of the Hanafi madhab and to indicate its correlation with the views of Ahl As-Sunnah Wal Jamaah in general. Imam Dhahabi (673-748 AH) said about At-Tahawi - He was the muhaddith and faqih of Egypt, equally distinguished in both fields. Whoever reads the word of this Imam is sure to acknowledge his erudition and width of vision. Ibn Kathir (702-774 AH) said - He was the most reliable and correct narrator of hadith and one of the greatest scholars of hadith Ibn Hajr Al Asaqalani (773-853 AH) said - He was a reliable narrator, a great scholar, famous jurist, very knowledgeable concerning the controversies of the jurists and a man of keen interests.

The author of this treatise is Imam abu Jafar al Tahawi (239 - 321 AH), one of the leading authorities on the Hanafi madhab. The period he lived in was the zenith of the dissemination of the Islamic sciences and Imam at Tahawi was one of the giants this era produced. To illustrate this; his teachers included Imam Ismail ibn Yahya Al Muzani (a major student of Imam al shaafi), he collected hadith from Imam an-Nasai (author of Sunan an-Nasai, one of the saheeh Sittah) and his students included the great Muhaddith Imam At-Tabarani. The purpose of this treatise was to state the creed of the early scholars of the Hanafi madhab and to indicate its correlation with the views of Ahl As-Sunnah Wal Jamaah in general. Imam Dhahabi (673-748 AH) said about At-Tahawi - He was the muhaddith and faqih of Egypt, equally distinguished in both fields. Whoever reads the word of this Imam is sure to acknowledge his erudition and width of vision. Ibn Kathir (702-774 AH) said - He was the most reliable and correct narrator of hadith and one of the greatest scholars of hadith. Ibn Hajr Al Asaqalani (773-853 AH) said - He was a reliable narrator, a great scholar, a famous jurist, very knowledgeable concerning the controversies of the jurists, and a man of keen interests.

The author of this treatise is Imam abu Jafar al Tahawi (239 - 321 AH), one of the leading authorities on the Hanafi madhabs. The period he lived in was the zenith of the dissemination of the Islamic sciences and Imam at Tahawi was one of the giants this era produced. To illustrate this; his teachers included imam Ismail ibn Yahya Al Muzani (a major student of Imam al shaafi), he collected hadith from Imam an-Nasai (author of Sunan an-Nasai, one of the saheeh Sittah) and his students included the great Muhaddith Imam At-Tabarani. The purpose of this treatise was to state the creed of the early scholars of the Hanafi madhab and to indicate its correlation with the views of Ahl As-Sunnah Wal Jamaah in general. Imam Dhahabi (673-748 AH) said about At-Tahawi - He was the muhaddith and faqih of Egypt, equally distinguished in both fields. Whoever reads the word of this Imam is sure to acknowledge his erudition and width of vision. Ibn Kathir (702-774 AH) said - He was the most reliable and correct narrator of hadith and one of the greatest scholars of hadith Ibn Hajr Al Asaqalani (773-853 AH) said - He was a reliable narrator, a great scholar, famous jurist, very knowledgeable concerning the controversies of the jurists and a man of keen interests.

Translated, annotated, and introduced by Shaykh Hamza Yusuf, this title is a simple yet profound expression of the essential points of Muslim belief.

This short treatise on theology written by Imam Tahawi was titled Bayan al- Sunna wa l-Jama'a and is commonly known as al-'Aqida al-Tahawiyya. The importance of this creed lies in the fact that it corroborates the views of Imam Abu Hanifa, the founder of the Hanafi school, that have come down to us from different sources. Imam Tahawi does not make an attempt to explain the views of Imam Abu Hanafi or to solve the old theological problems by advancing any new arguments. His sole aim was to give a summary of the views of the Imam and to show indirectly that they were in conformity with the traditional views of the orthodox school. Imam Tahawi 's treatise, though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. It can be said to represent the creed of both the Ash'aris and the Maturidis, especially the latter, given his being a follower of the Hanafi school. The doctrines enumerated in this work are entirely derived from the undisputed primary sources of religion, the Qur'an and the confirmed Hadith. This text, representative of the viewpoint of Ahl al-Sunna wa l-Jama'a, has long been the most widely acclaimed, and indeed indispensable, reference work on Muslim beliefs.

Aqeedah Tahawiyyah, though small in size, is a basic text for all times, listing what a Muslim must know and believe and inwardly comprehend. There is consensus among the Companions, the Successors and all the leading Islamic authorities such as the four Imams and their authoritative followers on the doctrines enumerated in this work, which are entirely derived from the undisputed primary sources of Religion, the Holy Qur'an and the confirmed Hadith. Being a text on Islamic doctrine, this work sums up the arguments set forth in those two sources to define sound belief, and likewise, the arguments advanced in refuting the views of sects that have deviated from the Sunna.As regards the sects mentioned in this work, familiarity with Islamic history up to the time of Imam Tahawi would be quite helpful. More or less veiled references to sects such as the Mu`tazila, the Jahmiyya, the Karramiyya, the Qadariyya, and the Jabariyya are found in the work. It also contains allusions to other views considered unorthodox and deviant from the way of Ahl al-Sunna. There is an explicit reference in the work to the controversy on the creation of the Qu'ran in the times of al-Ma'mun and others.While the permanent relevance of the statements of belief in the `Aqida are obvious, the historical weight and point of certain of these statements can be properly appreciated only if the work is used as a text for study under the guidance of some learned person able to elucidate its arguments fully, with reference to the intellectual and historical background of the sects refuted in the work. Since the present book is intended exactly as one such aid towards understanding the details of Islamic belief with clarity, it is hoped that the quotation of the entire text of Tahawi's "Doctrine," which we consider as the doctrine of Ahl al-Sunna wa al-Jama`a, will be of benefit to the reader. And may Allah grant us a true understanding of faith and count us among those described by the Prophet as the Saved Group.

The Book in hand is a summary 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 comentary on Tahawi's work as done by 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 Qur'an and the prophetic saying, and, without over-stretching the meaning, attemps to project the opinion of the great majority of scholars in maters pertaining to Islamic creed. It would be interesting for the followers of other faith to compare their faith and beliefs with those of Islam as illustrated in this standarad 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 help the non-Muslims to get an insight into the Muslim mind.

Explanation of a Summary of al Aqeedatul Hamawiyyah of Ibn Taymiyah is the commentary on one of Ibn Taymiyyah's works "al-Fatwaa al-Hamawiyyah" which he wrote as an answer to a question presented to him in the Hijrah year of 698 from Hamaah, a place in ash-Shaam. In it, he was asked what the scholars and Imaams of the religion say concerning the Aayaat and the Ahaadeeth of the Sifaat, or the attributes and characteristics of Allaah. So he answered in about 83 pages and due to which, he suffered trials and afflictions. May Allaah reward him on behalf of Islaam and the Muslims with the best of rewards. Due to the difficulty in understanding and comprehending this answer from many readers, Ibn Uthaymeen has summarized the most important points from it along with some other needed additions.

This book presents a critical edition of the twelfth/eighteenth century ah/ce manuscript on the subject of legal maxims ʿUmdat al-Nāzir ʿalā al-Ashbāh wa'l-Naẓāʾir. It was composed by the distinguished Ḥanifite jurist Abū 'l-Suʿūd al-Ḥusaynī and is a commentary on an earlier seminal text Al-Ashbāh wa'l-Naẓāʾir', authored by Ibn Nujaym in the tenth/sixteenth century. The volume is divided into three main parts, the first of which provides an historical and theoretical introduction to the genre of al-qawāʿid al-fiqhiyyah (legal maxims). The second part introduces the two texts and their authors, discusses their literary legacy within the Ḥanafī School of law and covers issues of editing, authenticity and provenance. Finally, the third part of the book consists of seven edited chapters of the ʿUmdat al-Nāzir ʿalā al-Ashbāh wa'l-Naẓāʾir. The first of these is the author's introduction to his work followed by one for each of the first six qawāʿid. The work is important as a commentary on one of the most significant legal texts which revived interest in the subject within the Ḥanafī School of law after five centuries of stagnation. It is also the most copious of all the forty-four commentaries on Ibn Nujaym's book and it is a combination of the commentaries of at least three well known Ḥanafite scholars. Because Abū'l-Suʿūd synthesises the most authoritative opinions from these commentaries, ʿUmdat al-Nāẓir serves as a definitive summation of the discourse on legal maxims within the school.