المساعد الشخصي الرقمي

مشاهدة النسخة كاملة : العقيدة الطحاوية و شرحها باللغة الانجليزية



محمد مصطفى علوي
27-08-2004, 21:51
بسم الله الرحمن الرحيم

الحمد لله و الصلاة و السلام على رسول الله سيدنا محمد و على آله و صحبه .

سأضع لكم ترجمة (باللغة الانجليزية ) للعقيدة الطحاوية و شرحها كتبها الشيخ نعيم الحنفي الماتريدي و هو أمريكي مسلم .

و اسأل الله أن ينفع به العباد

و يجعل ذلك في ميزان حسناتنا آمين .

خالد حمد علي
27-08-2004, 22:07
أثاب الله الناقل والكاتب كل خير

محمد مصطفى علوي
27-08-2004, 22:10
اعتمد المترجم على شرح الشيخ

عبد الغني الميداني

و شرح الشيخ

عبدالله الهرري حفظه الله

و ابن ابي العز الحنفي و نبه على اخطاءه العقائدية و التجسيمية و التي تبع فيها ابن تيمية المجسم.

محمد مصطفى علوي
27-08-2004, 22:12
بسم الله الرحمن الرحيم

The Creedal Statement of Imam Thawee ( Al-A'qida L' Tahawiyya )

Text: This is what Imam Abu Ja'far at-Tahawee has narrated as an exposition of the
creedal beliefs of Ahl Sunna wa Jamaa'

Commentary: By Ahl Sunnah we mean the path and way laid down by Muhammad (Peace be upon him) the Messenger of Allah. By Jamaa' we mean the companions and successors who followed them. The Messenger of Allah said: There will always be a people from my community who are on the truth; who forsake them shall not harm them. [Muslim]

محمد مصطفى علوي
04-09-2004, 10:31
Text: according to the scholars of the people: Abu Hanifa an-Nu’man ibn Thaabit al-Kufee
Commentary: Born in AH. 80 in Kufa. He was the scholar of Iraq and the foremost representative and exemplar of the school of juridical opinion (ra ‘y). The Hanafi school, which he founded, has decided court cases in the majority of Islamic lands for the greater part of Islam’s history. including the Abbasid and Ottoman period, and maintains its preeminence in Islamic courts today. Abu Hanifa was the first to analyse Islamic jurisprudence, divide it into subjects. distinguish its issues, and determine the range and criteria for analogical reasoning (qiyas) therein. Shafii’ used to say of him. ‘In jurisprudence, all scholars are the children of Abu Hanifa.” The Imam and his school have been misunderstood by some who have believed that the Imam’s knowledge of hadith was largely limited to what was transmitted by narrators of Kufa. especially through the Companion Ibn Mas’ud. in fact, the Imam was a hadith expert who had all the hadiths of the Companions of Mecca and Medina in addition to those of Kufa. and only lacked the relatively few channels of narrators who were in Damascus. His Musnad lAscribed tradtionsj is comparable in size to the Muwatta ‘ of Imam Malik and the Musand of Shafli’ which the latter based their respective schools upon, and when one reads Muwatta ‘al-Imam Muhmmad, Malik’s work which Abu Hanifa’s disciple Muhammad ibn Hasan al-Shaybaanee studied and annotated for three years under Malik at Medina, one gains complete conviction from Muhammad’s notes that virtually ever hadith therein was familiar to Abu Hanifa before he arrived at the positions of his school, all of which is a persuasive case against the suggestions of the unlearned that Abu Hanifa did not know hadith. Nevertheless, the Imam was of an age that was plagued b hadith forgers, and he was moved by his extreme piety to reject any hadith that he was not reasonably sure was authentic, for which reason he applied a relatively selective range of hadth evidence in Sacred Law. His school, for example, does not accept qualifications or modifications of any ruling established by a Quranic verse (takhsis ayah) when such qualification comes through a hadith with but one, even if rigorously authenticated (sahih), channel of transmission.. So despite Abu Hanifa’s being a hadith specialist, his school reflects a legacy of extensive use of analogy and deduction from specific rulings and general principles established by primary texts acceptable to the Imam’s rigorous standards, as well as the use of inference and juridical opinion as to what conforms to the human interests in general protected and furthered b Sacred Law.
With his legal brilliance, he was equally veil known for his piety and asceticism, and though he had wealth from a number of shops selling cloth, to which he made occasional rounds in supcrintcnding their managers, he devoted his fortune to helping students an researchers in Sacred Law, and many a scholar was to realize how much the Imam’s financial help had meant when it was discontinued after his death. He shunned sleep at night, and some called him the Peg because of this perpetual standing in prayer therein, often reciting the entire Quran in his nightly rak’as. He performed the dawn prayer or forty ears with the ablution (wudu) made for the nightfall prayer, would only sleep a short while between is noon and midaftemoon prayers, and by the end of this life, had recited the Quran seven thousand times in the place where he died. He would never sit in the shade of a vail belonging to someone had had loaned money, saving. “Every loan that brings benefit is usury.” He died in Baghdad in A.H. 150 at seventy hears of age. leaving an intellectual and spiritual legacy that few scholars have ever equaled. (al-Tahaqat al-Kuhni. I .53- 54: a/-i irghih was al-Tarhib. 1. 13: Shaykh Shu’ayb Arna’ut: Nuh Keller)

محمد مصطفى علوي
04-09-2004, 10:41
Text: and Abu Yusuf Ya’qub ibn Ibrahim aI-Ansaaree
Commentary: Born in Kufa in A.H.1 13 he was the companion and student of Abu Hanifà. and the first to propagate his school. A hadith master (hafiz, one who has memorized at least 100,000 narrations) and one of the most brilliant judicial minds in Islamic History, he served as judge in Baghdad during the caliphates of al-Mahdi and al-Hadi. and as ahead of the judiciary under the caliph Harun al-Rashid, who made the ruling of the Hanafi school the official state code for the entire Abbasid period. He was the first to write works on the fundamentals of Hanafi jurisprudence, and a mujtahid Imam with extensive knowledge of Quranic exegesis who authored works in hadith in addition to this many books and treatises in Sacred law. He died in Baghdad in A.H.l82. (al-A ‘lam. 8.193)

Text: and Abu Abdullah Muhammad ibn al-Hasan Ash-Shaybaanbee,
Commentary: Born in Wasit, Iraq. A.H. 131. he was a mujtahid Imam of powerful intellect, prodigious mastery of Quranic and hadith primary texts, and thc matchless legal training of being educated by Imams Abu Hanifa, Abu Yusuf. and Malik, he was among the greatest figures in the history of Islamic jurisprudence. He was raised in Kufa where he first met Abu Hanifa, joined his school of thought, and distinguished himself before moving to Baghdad, where he was appointed b Harun al-Rashid to the judiciary. He was among the shaikhs of Imam Shafii. who once observed. “If I wished to say that the Quran was revealed in the language of Muhammad ibn Hasan, I could say it. for the purity of his Arabic.” He wrote a large number of works in Sacred [.aw and its methodology, as well as in the sciences of hadith, and it is related that when Imam Ahmad was once asked. “From whence did you acquire these legal subtleties?” He replied. “From the books of Muhammad ibn Hasan.” He died in A.H. 189 in Rayy. Persia. (al-A lam. 6.80: Siwr a ‘lam alNubula’, 9.134-36: Sheikh Shu’avb Arna’ut.)

Text: may Allah the Exalted be pleased with them. It is a statement of what they affirmed and held from the principles of religion,
Commentry: By religion we mean ‘(din) as defined by lmam Jurjani: A divine pronouncement/rule that has been sent to a Messenger which summons people of intellect to assent to it: effectively herein the divine pronouncement given to Muhammad. Allah the Exalted says: Allah witnesses that there is not deity except Him as do the angels and those of profound knowledge, ones upholding that which is justly right, there is no deity except Him, the most Exalted, the most Wise. Indeed the
religion (din) with Allah is Islam. 13: 18-191 He the Exalted also says: Whoever desires a din other than Islam, it shall not he accepted from him and he shall be among the lost in the Hereafter. (3:851

محمد مصطفى علوي
04-09-2004, 10:51
T: a statement of the faith they held concerning the Lord of Creation.
C: By ‘creation’ we mean ‘a'lameen’ plural of (a' lam). Derived from the Arabic verb alima (to know), it denotes anything that has existence other than Allah the Exalted, effectively all that He has created whether it be atomic, corporeal or accidental. The plural is used in the main text because it is inclusive of all types of taxonomic divisions i.e.. ‘world of plants’ or ‘world of animals’ or ‘world of angelic beings’. etc. These ‘worlds’ allow us to know of the Creator.

T: Said the Imam
C: That is Abu Hanifa

T: and the two aforementioned Imams have said the same statement,
C: That is Abu Yusuf and al-Hasan ash-Shaybaanee.

T: may Allah the Exalted have mercy on them, so we also say
C: By ‘we’ is meant Imam Tahawee.

T: concerning tawheed
C: By tawheed’ we mean: affirming the divine unity. The world means linguistically to ‘make or bring together in unity, to unite, to make one’. It is associated with the term ‘A'lm l‘Tawheed'. or the knowledge of religious creedal beliefs based upon certain proof texts: this knowledge exposits the nature of the Originator. His existence and eternality to give verification and affirmation of His existence, It results with an individual having faith and affirmation to the heavenly commands: its ultimate goal is to give an individual supreme success and felicity in this lower world and in the paradisial life.

T: with firm conviction of the successful guidance of Allah the Exalted that Allah the
Exalted is one,
C: By ‘one’ we do not mean ‘one’ numerically.