Critical Assessment of the Text Akida by Abu Jafar Takhav

Sagdiev Khabibullo

International Academy of Islam of Uzbekistan, Tashkent, Uzbekistan

Keywords: Koran, Sunna, Akida, Taukhid, Akhlu-s-Sunna Va-l-jama’a, Takhavi, Khanafi Madhhab, Abu Hanifa,

Imam Muhammad, Abu Yusuf, Paradise, Hell, Arsh, Kursi, Shafaat, Me’raj, Isra’.

Abstract: This article delves into the content and analysis of manuscripts of the treatise "Akida" by Abu Jafar Takhavi,

a renowned 9th-10th-century Egyptian scientist known for his contributions to hadith, the Quran, and

dogmatic theology. Focused on Takhavi's widely known work "al-Akidatu-t-Takhaviya," the article conducts

a codicological analysis of treatise manuscripts from global collections. It explores dogmatic theology themes,

offering insights through comparative analyses of manuscripts. The treatise, influential in Hanafi-dominated

regions and beyond, aligns with the madhhab "akhlu-s-sunna va’- l-jama’a." The study utilizes manuscripts

from Egypt, Takhavi's home, and Turkish collections renowned for diverse Islamic works. By assessing the

reasons behind the consistent use of specific terms, the article contributes to a nuanced understanding of

dogmatic theology, shedding light on the treatise's enduring significance across various regions and scholarly

traditions.

1 INTRODUCTION

The first works dedicated to the foundations of faith

and issues of Islamic dogmatics date back to the

period of the formation of basic schools and teachings

(8th-11th centuries). It was during this time that "al-

Fikhu-l-akbar" and "Wasiya Abi Khanifa," (Abu

Khanifa, n.d.) attributed to the founder of the Hanafi

madhhab, appeared, along with several works

authored by Mu'tazilites. In the mid-9th century, a

series of works by representatives of the traditional

school of Baghdad emerged, with six notable works

by Ahmad ibn Hanbal exploring issues of Islamic

dogmatics. In the 10th-11th centuries, "Risala ibn Abi

Zayd Kayravani" (Abu Kayravani, 2005) of the

Maliki school, as well as books on the teachings of

the Ash'arites, were written (Islam, 1991).

Earl Elder (1882-1968), a Western orientalist, in

a collection dedicated to the 70th anniversary of

Duncan Mac Donald, published an article entitled

"Takhavi's work 'Bayanu-s-sunna wa-l-jama'a,'"

providing the following information: Abu Jafar

Takhavi (853-933) was a contemporary of Abu l-

Khasan Ash'ari (873-936), who held a very high

status in the Muslim world. Abu Mansur Maturidi

(853-944), the founder of a unique school of

dogmatics in Transoxiana, also lived during this

period. With the beginning of the use of "mantik" (the

science of logic), a turning point can be observed in

the works of these scholars. Before that, reliance on

"mantik" was not practiced in defense of Islam.

However, Abu Hanifa, the founder of the Sunni

school of conventional wisdom, introduced the idea

of interpreting the Quran and hadith. In his time, the

study of religion was not yet formed as an

independent branch of science, and the term "science

of fiqh" was used only when necessary. Although

Ash'ari developed a certain system of religious

principles, and his views were accepted by many

Muslims as the final verdict, some theologians did not

accept his sharp conclusions in line with Sunni Islam,

viewing them as a threat to the correct understanding

of the will of Allah. The views of Abu Hanifa served

as the basis for the establishment of a school in

Transoxiana by his follower Maturidi. The

differences between the Ash'ari and Maturidi schools

are classified in the commentaries of Abu 'Uzba "ar-

Ravda al-bakhiya fima bayna-l-Ash'aira va-l-

Maturidiyya" and Sayyid Murtado's "Ikhya."

One of the earliest examples of Muslim dogma

was Takhavi's work "Bayanu-s-sunna va-l-jama'a"

(also known as the treatise Usulu-d-din).

Interestingly, if for no other reason, it only chronicles

events from the 4th century of Islam, when dialectics

began to be used in the creation of belief systems.

Takhavi's popularity and fame are attributed to the

fact that he was the great faqih of Egypt of the Hanafi

146

Khabibullo, S.

Critical Assessment of the Text Akida by Abu Jafar Takhav.

DOI: 10.5220/0012680800003882

Paper published under CC license (CC BY-NC-ND 4.0)

In Proceedings of the 2nd Pamir Transboundary Conference for Sustainable Societies (PAMIR-2 2023), pages 146-149

ISBN: 978-989-758-723-8

madhhab. The majority of his books are devoted to

Muslim jurisprudence.

The contradiction between the descriptions given

by Takhavi, Sanusi, Fadali, and even Ghazali in the

expression of "aqida," a symbol of faith, is striking.

In connection with the development of the science of

scholastic theology and its influence, they pay great

attention to the description of the attributes of Allah.

As a representative of his time and a generally

recognized authoritative lawyer, Takhavi paid great

attention to "sam'iyat" (narrative argumentation)

(Elder, 1933).

2 MAIN PART

The work by Abu Jafar Takhavi, "Bayanu-s-sunna va-

l-jama’a" (Takhavi Abu Djafar, 1995; Sezgin, 1967),

also known as al-Aqidatu t-Takhaviya, has been

studied by researchers more than any other book by

Takhavi. The work is written in the Arabic language.

Regarding the date of its writing, it can be inferred

that it was during the period of the author's transition

from the Shafi’i madhhab to the Hanafi one, i.e., after

261 AH (875 AD). This is evident as the author, at the

beginning of the work, expresses his intention to

explain and justify Sunni faith through the views of

Abu Hanifa (699-767) and his two students, Abu

Yusuf (731-798) and Imam Muhammad (749-805),

(Brockelmann, 1937).

Although this work is concise, it holds significant

meaning as one of the treatises on creed. In the

preface, the author states that he compiled the work

in accordance with the creed of "Ahlus-Sunnah wal-

Jama’a" and with the views of four great Sunni

imams. The first among them is Imam Abu Hanifa

Nu’man ibn Thabit al-Kufi, who had the privilege of

interacting with companions in his youth, engaging

with Tabi’in, and narrating hadiths from their words.

The subsequent two imams are his students: Abu

Yusuf and Muhammad Shaybani. [8:7]

Upon analyzing the sentences in the text, it is

observed that some topics begin with words in the

first person, in the plural - ﻝﻮﻘﻧ (we narrate, we speak),

ﻦﻣﺆﻧ (we believe), ﻰﻤﺴﻧ (we denote), as well as the

negative form of these sentences, such as: ﻒﻟﺎﺨﻧ ﻻ (we

do not disagree, we are not against), ﻻ ﺮﻔﻜﻧ (we do not

consider it wrong), ﻻ ﻯﺮﻧ (we do not support).

Additionally, some topics are titled with nouns, such

as ﺎﻤﻳﻻﺍ (iman), ﺮﺒﻘﻟﺍ (grave), ﺔﻨﺠﻟﺍ (paradise), ﺎﻨﻟﺍ

(hell).

In the work, the author [8:7] substantiates his

views by referring to the Sacred Quran, specifically

citing verses from various surahs. After the

introductory word, the author provides information

about the uniqueness of Allah in divinity (ulukhiyya),

dominion (rububiyyah), and uniqueness (tawhid) in

names and attributes. [8:8-11] The prophecy is then

characterized, stating that Muhammad was the last

Prophet and that subsequent claims to messengership

were false. [8:12] Takhavi lays out his dogmatic

views about the Quran and applies sentences that

purify rejecting attributes that can be applied to Allah.

[8:12-13] Throughout the work, he argues that

believers will see Allah on the Day of Judgment,

confirming these words with verses from the Quran

and asserting that authentic hadiths transmitted from

the Prophet should be believed without interpretation.

[8:13-14]

The author continues his discussion of the names

and attributes of Allah, substantiating methods for

distinguishing beliefs about non-recognition of what

is not an attribute of Allah. [8:14-15] The work also

touches on the belief in “mer’aj” (ascension to

heaven) and “isra’” (transfer in one night from Mecca

to Beytu-l-mukaddas - Jerusalem and back). [8:15]

Takhavi briefly addresses the issues of “Kawthar”

(reservoir) and “shafaat” - intercession, stating that

they should be believed. [8:16]

Moving on to the most complex topic, the

question of predestination, the author starts with the

covenant that Allah received from the first man,

Adam, and emphasizes the need to believe in the

“Lauhul-Mahfuz” (Preserved Tablet) and the

“Kalam” (Pen) that is written on it. [8:16-19] Even in

brief lines, he emphasizes that the “Arsh” (Throne)

and “Kursi” (Footstool of the Throne) are true. [8:19]

The author affirms that Ibrahim was a friend of Allah

(Khalilullah), that Allah spoke with Musa

(Kalimullah), and stresses the necessity of faith in the

books and scrolls revealed to angels and prophets.

[8:20]

The work addresses the identification of the

“people of the qibla” (those who pray towards the

qibla) as Muslims, emphasizing that they should not

be accused of disbelief, even if they commit sins,

provided certain conditions are not violated. [8:20-

21] Additionally, one of the crucial issues of creed,

namely the requirements and pillars of faith (iman), is

described, along with discussions on this topic. [8:21-

24] The work briefly and comprehensively describes

the necessary relationships with the Muslim

community and their leaders (chiefs). [8:24-25]

In his work on “Aqida,” the author explains issues

related to “Barzakh” (afterlife) and the subsequent

resurrection of the dead, the display of deeds,

interrogation, self-reading of deeds by the servant of

God, reward, torture, “Sirat” (Bridge), and criteria

(Scales). [8:25-28] Throughout his work, Takhavi

elucidates the Muslim’s belief in the companions of

the Prophet Muhammad from the perspective of

“Ahlus-Sunnah wal-Jama’a.” [8:28-30] He then

Critical Assessment of the Text Akida by Abu Jafar Takhav

147

provides information about the proper attitude

towards saints and fortune-tellers, and also discusses

some significant signs of the end of the world. [8:30-

31]

The author concludes his work in a generalized

form, emphasizing that the true religion is Islam.

According to the author, Islam is a religion of justice

and moderation. He declares the transparency of

Islamic religion to those who oppose its teachings,

follow lust, and traverse crooked paths. [8:31-32]

3 RESULTS AND DISCUSSIONS

In general, the work presents thoughts that align not

only with the beliefs of Abu Hanifa and his two

disciples but also with other imams of “Ahlus-Sunnah

wal-Jama’a” (Malik ibn Anas, Muhammad ibn Idris

Shafi’i, and Ahmad ibn Hanbal). It includes

objections to those who follow them and adhere to

their madhhab but act contrary to their creed.

However, this does not imply that the book

encompasses all the issues of the belief of “Ahlus-

Sunnah wal-Jama’a”. Additionally, the work goes

beyond mentioning issues of faith and touches on

well-known topics in fiqh - Islamic law such as

“masah” (wiping leather shoes (khuff or makh) with

wet hands that cover the foot up to the ankle), hajj,

and jihad. [8:25] The author's intention to include

legal topics in the work on dogma (aqida) may be

attributed to the evident differences in these matters

among members of different schools and currents

who considered themselves representatives of the

ummah (community) of Prophet Muhammad in his

time.

As Abu Jafar Takhavi is one of the scholars of

hadith and tafsir, in this doctrinal work, he attempted

to use expressions from the Quran and Hadith to

prove fundamental religious issues such as the

qualities and attributes of Allah, belief in angels,

scriptures revealed to the prophets, belief in prophets,

and the Day of Judgment. However, when addressing

the names and attributes of Allah, instead of using the

words “avval” (first) and “akhir” (last) mentioned in

the Quran (Surah Al-Hadid, 3rd verse), [7:712] which

are typically used by representatives of “Ahlus-

Sunnah wal-Jama’a”, he utilized the expressions

“qadim” (ancient) and “daim” (eternal) with

explanatory sentences used by the mutakallimun.

[8:8]

One of the shortcomings of this work is its lack of

organization and division into topics and chapters.

Certain themes are noticeably repeated in some

places, but this repetition may be attributed to the

author's desire to refocus attention on these issues and

emphasize them once again.

Moreover, a significant aspect of this work is the

commentary on faith (iman). It is evident from it that

Abu Jafar Takhavi followed the path of the school of

Abu Hanifa and included recognition with the tongue

and affirmation with the heart as conditions of faith.

In the explanation of “iman,” other representatives of

“Ahlus-Sunnah wal-Jama’a,” such as Malikis,

Shafi’ites, and Hanbalites, also add a third condition,

that is, an act. This is why some Islamic scholars of

that time criticized Takhavi for his views on the issue

of faith, accusing him of following the views of the

Murji'ites. [1:228; 5:561]

In the comments on "Aqidatu-t-Takhaviya,"

discussions among representatives of "Ahlus-Sunnah

wal-Jama’a" specifically on issues of faith (iman) can

also be noticed.

4 CONCLUSION

In conclusion, based on the above analysis, it can be

stated that the work "Aqida" by Abu Jafar Takhavi,

chosen as the subject of this article, is considered one

of the most important sources for studying Hanafi

dogmatic teaching. This school was founded by the

great Abu Hanifa and significantly developed by his

students - eminent scholars such as Abu Yusuf and

Muhammad ibn Shaybani. "Aqida" became a

renowned treatise and a potent weapon in combating

radical movements within Islam, maintaining its

significance to this day.

The popularity of Takhavi's work "Aqida" has

reached such heights that representatives of different

movements, groups, and madhhabs in Islam began

writing commentaries on it. Initially, Khanafi

scholars were the primary interpreters of this work,

and later, representatives of other Ahlus-Sunnah

madhhabs also contributed to subsequent

commentaries. It has been established that the bridge

between these two eras was the commentaries of

Sadriddin Abu-l-Izza Khanafi.

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