al-Nazm al-Mufid al-Hawi Aqidat al-Tawhid lil-Tahawi
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- al-Nazm al-Mufid al-Hawi Aqidat al-Tawhid lil-Tahawi
al-Nazm al-Mufid al-Hawi Aqidat al-Tawhid lil-Tahawi (The Useful Versification Encompassing the Creed of Divine Unity by al-Tahawi) is a didactic poem in the rajaz meter (urjuza) composed by Mahmud Muhammad Mahmud Mursi, known as Abu Sari' . It versifies and expands upon the classical creedal treatise al-Aqida al-Tahawiyya by Abu Ja'far al-Tahawi .
Composition and Purpose
The work is an extended poetic composition comprising 1,989 verses . Abu Sari' states in his introduction that his objective was to make al-Tahawi's text accessible for memorization and comprehension, clarify points of ambiguity, and integrate scriptural proofs from the Quran and Hadith . He framed the original text as a transmission of the creed of early authorities, specifically noting its representation of the doctrine of Abu Hanifa, Abu Yusuf, and Muhammad ibn al-Hasan al-Shaybani .
Method and Sources
In structuring the versification, Abu Sari' adheres to the thematic sequence of al-Tahawi's original prose treatise . However, he adopts an explicitly critical approach toward passages where he considers al-Tahawi to have deviated from the doctrine of the early generations (salaf) . This critique primarily targets al-Tahawi's leaning toward irja' (the exclusion of physical actions from the core definition of faith) and his use of speculative theological terminology (kalam) that Abu Sari' argues is better avoided . In making these doctrinal rectifications, the author expressly aligns himself with the commentary and assessments of Ibn Abi al-Izz and Abd al-Aziz ibn Baz .
Structure and Contents
The book opens with a dedication, a brief prose preface, and a 55-verse poetic introduction outlining its methodology and the virtue of tawhid (divine unity) . The body is divided into topical sections (fasl), sub-branches (far'), and rectifications (istidrak and ihtiraz), which encompass:
- Divine Unity and Attributes: The definitions and categories of tawhid; affirming God's names and attributes without anthropomorphism (tashbih) or negation (ta'til); His self-sufficiency, transcendence, and rising over the Throne (istiwa'); and refutations of pantheism (wahdat al-wujud) and incarnationism (hulul) .
- Prophecy and the Unseen: The prophethood of Muhammad, the finality of his message, the Night Journey and Ascension (al-Isra wal-Miraj), the Basin (hawd), intercession (shafa'a), angels, revealed scriptures, and prior messengers .
- The Quran: Affirmation that the Quran is the literal, uncreated speech of God, alongside praise for Ahmad ibn Hanbal for his steadfastness during the trial of its createdness (mihna) .
- Predestination (Qadar): The divine decree, the Preserved Tablet (al-Lawh al-Mahfuz), God's eternal knowledge of all creation, and refutations of both the Jabriyya (fatalists) and Qadariyya/Mu'tazila (deniers of divine predetermination) .
- Faith, Sin, and Excommunication (Takfir): The definition and components of faith; designating adherents of the Qibla as believers; the principle that major sins do not expel a Muslim from Islam unless deemed permissible (istihlal); and critiques of Murji'ite, Kharijite, and Mu'tazilite doctrines .
- Eschatology and Sectarian Positions: The vision of God in Paradise (ru'ya); respect for the Prophet's Companions and family; and disavowal of sects deemed deviant, including the Jahmiyya, Mushabbiha, Mu'tazila, Qadariyya, Jabriyya, and Ash'ariyya .
The work concludes with an epilogue (verses 1960–1989) exhorting the reader to adhere to the Sunna, pursue sacred knowledge, perform sincere deeds, and seek immediate repentance .
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