Sharh Aqidat al-Salaf wa Ashab al-Hadith - al-Rajhi

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Sharh Aqidat al-Salaf wa Ashab al-Hadith - al-Rajhi

Sharh Aqidat al-Salaf wa Ashab al-Hadith is a theological commentary by Abd al-Aziz ibn Abd Allah al-Rajihi on the classical creedal treatise Aqidat al-Salaf wa Ashab al-Hadith by Abu Uthman Ismail ibn Abd al-Rahman al-Sabuni (373–449 AH) . The work elucidates the traditional creed of the early Muslims (Ahl al-Sunnah wa-l-Jama'ah) based on the texts of the Quran, the prophetic Sunnah, and the consensus of the Companions .

Scope and Theological Themes

The commentary examines core tenets of Islamic faith, beginning with the affirmation of Allah's divinity, lordship, and His divine names and attributes . It dedicates particular attention to contentious attributes debated between traditionalists and theological sects:

  • Divine Speech and the Quran: The author affirms that the Quran is the uncreated speech, revelation, and communication of Allah, recited by tongues, preserved in hearts, and written in manuscripts, warning against the doctrine of its createdness .
  • Divine Attributes: It affirms attributes such as Allah's ascending over the Throne (al-istiwa), transcendence (al-'uluww), the beatific vision in the Hereafter (al-ru'yah), and the divine descent (al-nuzul), noting that textual transmissions regarding the descent are mutawatir across the canonical hadith collections and must be affirmed as befitting Allah's majesty .
  • Divine Will and Human Actions: The work addresses divine decree (mashiah), the two categories of divine will (iradah), good and evil, and guidance, affirming that human actions are created by Allah in opposition to the Mu'tazilite doctrine .
  • Eschatology: It details beliefs regarding the Prophet's Basin (al-Hawd), al-Kawthar, intercession (al-shafa'ah), and the bodily resurrection after death (al-ba'th) .

Methodological Positions

In its epistemological methodology, the commentary maintains that when a report is authentically transmitted with a continuous chain of reliable, precise narrators without anomalies or hidden defects, it constitutes authoritative proof that is accepted in matters of creed, deeds, and morals alike . The text rejects the rejection of solitary reports (akhbar al-ahad) in matters of theology . It also delineates the ethical conduct expected of traditional scholars of hadith (adab ashab al-hadith) as well as the distinctive signs of both Sunnis and theological innovators .

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