Whether you are a student of 'aqidah, a debater, or simply a Muslim seeking clarity, this page demands careful, respectful study. It reminds us that our pious predecessors did not shy away from difficult questions—they tackled them with the Qur'an, Sunnah, and sound intellect, leaving behind a rich heritage for us to navigate.
Understanding the Core of Islamic Creed: Insights from Sharh al-Aqidah at-Tahawiyyah Page 288
"He is above His Throne, distinct ( baa'in ) from His creation, and He is with them wherever they are."
Specific or Hadith used by Ibn Abi al-Izz in this section.
Compare Ibn Abi al-'Izz’s commentary on page 288 with the original text of al-Tahawi. Also, consult a traditional Maturidi commentary, such as Al-Maydan’s Sharh al-Tahawiyyah or Qari al-Harawi’s Sharh , to see the alternative interpretive tradition.
The Shaytan often uses Qadr as a tool to create despair. He whispers: “Your faith is not your doing; it was forced. Your sin was written for you, so why repent?” Page 288 of Sharh al-Tahawiyyah provides the antidote. Al-Qari explicitly states that such whispers are from the path of destruction. The believer’s duty is to act, repent, and leave the ultimate reality of divine decree to Allah. sharh tahawiyyah page 288
stands as one of the most vital authoritative guides on classical Sunni orthodox theology ( Aqidah ). Originally drafted by Imam Abu Ja'far al-Tahawi (239–321 AH) , this core text provides a comprehensive defense of the foundational creeds held by the Ahl al-Sunnah wal-Jama'ah . Centuries later, the classical scholar Ibn Abi al-Izz al-Hanafi (731–792 AH) penned the most universally celebrated commentary ( Sharh ) on this work.
Methodology of affirmation
Page 288 of Sharh at-Tahaawiyyah is a microcosm of the Athari (textual) creed. It represents a rejection of:
Protection of Muslim blood, preservation of community, and encouraging repentance.
Following the definition of faith is the question of its fluctuation. The Ahl al-Sunnah affirm that Iman and decreases with disobedience . This is supported by numerous Quranic verses stating that the believers' "faith increased" upon hearing revelation or facing trials. 4. Avoiding Extremes (Murji'ah and Khawarij) Whether you are a student of 'aqidah, a
The discussion on page 288 often begins with the linguistic root of , which means "to affirm" or "to believe," and Islam , which means "submission" or "compliance". While linguistically distinct, their meaning within the Shari'ah (Islamic law) changes depending on how they are used:
In online forums and written debates, "page 288" is often cited as "proof" that even a Hanafi commentary affirms Allah’s literal elevation over the Throne. Salafi-oriented preachers use it to show that negation of direction ( ta'til ) is a deviation. Conversely, traditional Maturidi scholars argue that Ibn Abi al-'Izz's commentary is unrepresentative of Imam al-Tahawi’s original intent, pointing out that al-Tahawi himself said "He is free from directions."
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).
Divine attributes and relation to essence
To give a taste of al-Qari’s direct commentary, imagine reading the following on this page: Compare Ibn Abi al-'Izz’s commentary on page 288
On and around page 288, Ibn Abi al-Izz details the textual evidence regarding Iman and Islam . The text underscores a balanced principle: .
(the exact page number varies slightly by edition—Cairo 1955, Mu'assasat al-Risalah, or modern printings like Dar al-Salam) typically falls within the section discussing Allah’s Attributes (Sifat), specifically the debate around al-Jihah (direction) and al-Hayyiz (space or place).
For the student of theology, page 288 is a lesson in intellectual humility. It teaches that the human mind is not the arbiter of truth; rather, the Revelation is the judge. The Highness of Allah is a matter of divinely reported truth that inspires awe—He is above the Throne, controlling the affairs of the universe, yet closer to the believer than their jugular vein through His knowledge and mercy.
The belief that Allah is omnipresent in His essence (i.e., everywhere ) is countered by the argument that it contradicts the Quran, Sunnah, and the fitrah of the believers. 4. Distinguishing Between Essence and Knowledge