Page 288 of Sharh al-Aqeedah al-Tahawiyyah (specifically in many editions such as the one published by Al-Resala Foundation ) discusses the critical theological concept of Allah's transcendence and being above His Throne ( al-'Uluw and al-Istawa ). Key Content Highlights The primary focus of this page is a report attributed to Imam Abu Hanifa , clarifying the necessity of believing that Allah is above the heavens. The Statement of Apostasy : Ibn Abi al-Izz cites Abu Muti’ al-Balkhi’s report where Imam Abu Hanifa is asked about a person who says, "I do not know whether my Lord is in the heavens or on the earth." The Verdict : Abu Hanifa responded that such a person becomes an apostate ( kafir ). He explains that Allah says in the Quran: "The Most Merciful rose over the Throne" ( Surah Taha 20:5 ), and His Throne is above the seven heavens. Refutation of Ambiguity : The text emphasizes that denying the location of the Throne above the heavens is equivalent to denying Allah’s own description of His transcendence. Wider Context : This section serves to differentiate the orthodox Ahl al-Sunnah wa al-Jama’ah position from that of the Jahmiyyah and other groups who claimed Allah is "everywhere" in essence. Drafting Summary for Study or Content Creation Topic The transcendence of Allah above the Throne ( al-Fawqiyyah ). Authority Cited Imam Abu Hanifa (narrated via Abu Muti' al-Balkhi). Main Evidence Quranic verses on Istawa (Ascending) and the location of the 'Arsh (Throne). Conclusion To deny Allah is above the heavens is to deny clear revelation.
Page 288 of Ibn Abi al-Izz's commentary on the Tahawiyyah creed covers the transcendence of and the location of the Throne, quoting Imam Abu Hanifah regarding the belief that is above the heavens. The passage emphasizes that Allah's essence is above the Throne while His knowledge is ubiquitous, and it addresses the theological implications of denying the Throne's location.
The primary commentary associated with page 288 is Sharh al-Aqida al-Tahawiyya Ibn Abi al-Izz al-Hanafi . In most standard editions and English translations (such as those found on Archive.org IslamHouse ), this page falls within the critical section discussing Iman (Faith) and Islam Core Subject: The Relationship Between Iman and Islam On or around page 288, the author addresses the theological definition of faith and whether it differs from submission (Islam). Definition of Iman : The text explores the classical debate on whether includes "works" (actions) or if it is solely comprised of internal belief and verbal testimony. The Hanafi Perspective : Ibn Abi al-Izz explains the position of Imam Abu Hanifah and his followers, who traditionally argued that works are not an integral part of the of faith, though they are necessary requirements. Reconciling Differences : The author notes that many scholars of and jurists include works in the definition of faith. He argues that while there is a technical difference in definition, the practical difference is often minimal, as both sides agree that sinners are subject to God's will and that faith is not valid without basic submission. Key Theological Points Covered Increase and Decrease of Faith : The discussion typically extends to whether faith increases with obedience and decreases with sin. The Status of the Sinner : It reinforces the central principle that no Muslim becomes a (disbeliever) simply by committing a sin, unless they deem that sin to be lawful. Linguistic vs. Legal Meanings : The write-up delves into the linguistic roots of the words to clarify why different scholars used different terminology. Context of the Work : Ibn Abi al-Izz (d. 792 AH) was a Hanafi jurist who sought to align the creed with the methodology of the (early generations), often drawing from the works of Ibn Taymiyyah. : The book serves as the most widely studied commentary on the original short creedal statement ( ) written by Imam al-Tahawi (d. 321 AH). specifically, or are you looking for a detailed breakdown of the arguments regarding faith vs. works? Full text of "Sharh Aqeedah Tahawiyyah" - Internet Archive
Above the Throne, Beyond the Mind: A Reflection on Page 288 of Sharh at-Tahaawiyyah In the study of Islamic theology ( Aqeedah ), few texts hold the status of Al-‘Aqeedah at-Tahaawiyyah . Written by Imam Abu Ja'far at-Tahaawi (d. 321 AH), it serves as a baseline for orthodox Sunni belief. However, the text is often brief, which led to the famous commentary ( Sharh ) by Ibn Abi al-‘Izz al-Hanafi (d. 792 AH). On page 288 of the standard contemporary print, the reader encounters one of the most crucial and debated sections of the creed: The Attributes of Highness ( Uluww ) and Istawa (Rising over the Throne). This page serves as a theological fortress, defending the belief that Allah is distinct from His creation and that He is above the Heavens, established upon His Throne in a manner that befits His Majesty. The Text in Context The section typically surrounds Imam Tahaawi’s famous maxim: sharh tahawiyyah page 288
"He is above His Throne, distinct ( baa'in ) from His creation, and He is with them wherever they are."
On page 288, Ibn Abi al-‘Izz delves into the explanation of this duality: how can Allah be "above" the Throne and yet "with" us? 1. The Meaning of ‘Istiwa’ (Rising Over) The core of the discussion on this page revolves around the Quranic statement: "The Most Merciful rose over the Throne" ( Taha , 5). Ibn Abi al-‘Izz addresses the historical conflict regarding the interpretation of this verse. He strongly argues against the interpretative methodology of the Jahmiyyah and Mu'tazilah (rationalist sects) who interpreted Istawa to mean "conquering" or "dominating" ( Istawla ). Instead, the author reaffirms the position of the Salaf (the Pious Predecessors). He posits that Istawa means a literal "rising" or "ascension," but one that is:
Real: It is not merely a metaphor. Transcendent: It does not resemble the rising of humans or physical bodies. As the famous rule of the Salaf states: Istawa is known, the kayf (how) is unknown, believing in it is obligatory, and asking about it is an innovation. Page 288 of Sharh al-Aqeedah al-Tahawiyyah (specifically in
2. The Attribute of ‘Uluww (Highness) Page 288 emphasizes that Allah is not everywhere in essence. The commentary clarifies that Allah’s "Highness" ( Uluww ) is an attribute of His Essence ( Dhat ). He is above the seven heavens, above His Throne. To support this, the text usually cites a battery of scriptural proofs found on this page:
The Quran: "Do you feel secure that He who is in the heaven..." ( Al-Mulk , 16). The Sunnah: The famous Hadith of the slave girl, where the Prophet (peace be upon him) asked her, "Where is Allah?" She pointed to the sky and said, "In the heaven." He said to her master, "Release her, for she is a believer."
Ibn Abi al-‘Izz argues that this Hadith establishes the validity of asking "Where is Allah?" and that the answer ("In the heaven/Above the Throne") is a pillar of faith. 3. Reconciling "Highness" with "Nearness" One of the most intellectually satisfying aspects of this specific page is how the commentator reconciles the apparent contradiction between Allah being "Above the Throne" and the verse: "He is with you wherever you are" ( Al-Hadid , 4). On page 288, the explanation is provided: He explains that Allah says in the Quran:
Highness ( Uluww ): This refers to His Essence ( Dhat ). He is above the creation, separate and distinct. Nearness ( Ma'iyyah ): This refers to His Knowledge, Hearing, and Seeing. Being "with" the creation does not mean He is physically intermingled with them; rather, it means nothing is hidden from His knowledge and sight.
The commentary uses the analogy of the moon: When a person looks at the moon, it appears to be walking with them wherever they go, yet the moon remains fixed in the sky, distinct from the person. If this is possible for a created object, how much more so for the Creator? Why This Page Matters Page 288 of Sharh at-Tahaawiyyah is a microcosm of the Athari (textual) creed. It represents a rejection of: