Al-Aqidah al-Hamawiyyah

Al-Aqidah al-Hamawiyyah (Arabic: العقيدة الحموية), also known as Al-Fatwa al-Hamawiyya or Al-Fatwa al-Hamawiyya al-Kubra, is a traditional Islamic theological treatise authored by Ibn Taymiyya in 698 AH. It was written in response to questions from the people of Hama regarding Qur'anic verses and Prophetic traditions that describe God's attributes. The work presents Ibn Taymiyya's interpretation of early Islamic scholarship, emphasizing adherence to the understanding of the early generations of Muslims (salaf). It addresses the limits of figurative interpretation and theological speculation and is considered Ibn Taymiyya's first major work of its kind. The treatise received mixed reactions and was associated with a brief period of his imprisonment.

Al-Aqidah al-Hamawiyyah was written by Ibn Taymiyya in response to a question from the citizens of Hama in 698 AH concerning Qur'anic verses and Prophetic traditions that describe the attributes of God.^[1] Ibn Taymiyya provided a detailed and systematic explanation, presenting theological arguments from the perspective of the salaf, meaning the early generations of Muslims regarded as pious predecessors and authoritative sources of belief. He rejected the approach of the khalaf, or later scholars, who interpreted divine attributes metaphorically (ta'wil).^[1] Ibn Taymiyya considered this method misleading because it relied on speculative reasoning rather than the explicit meanings found in the Qur'an, Hadith, and the understanding of the early Muslim community.^[1]

In this fatwa, Ibn Taymiyya for the first time openly and assertively explained his theological stance, which he believed reflected the creed of the early Muslim generations (salaf al-salih) and represented the authentic belief of Ahl al-Sunnah wa'l-Jama'ah (the mainstream Sunni community).^[2] His critics, however, viewed his explanations as affirming anthropomorphism (tajsīm), that is, attributing physical qualities to God, and accused him of deviating from the traditional Hanbali interpretation. The fatwa was written in a strong and challenging tone and received attention among Hanbali scholars, who generally welcomed and supported it.^[2] In contrast, it provoked sharp opposition from Ash'ari theologians and scholars of kalam (Islamic speculative theology), who held positions of influence in the judiciary, educational institutions, and scholarly circles of the time. This disagreement led to public unrest and scholarly disputes within both religious and governmental domains.^[2]

Ibn Kathir records that a group of scholars opposed Ibn Taymiyya and demanded that he appear before the Hanafi judge Jalal al-Din to defend his fatwa. Ibn Taymiyya declined to appear, after which a public announcement was made declaring his fatwa invalid. However, the local ruler, Amir Sayf al-Din Jaqan, supported Ibn Taymiyya and summoned those who had organized the protests. Many of them went into hiding, and the Amir punished those responsible for spreading the public declaration, which eventually restored order in the city.^[3]

According to Ahwan Fanani, the controversy surrounding Al-Aqidah al-Hamawiyyah led to Ibn Taymiyya being tried before judges and scholars in both Egypt and Damascus. Although he was imprisoned for refusing to appear before judges whom he believed lacked impartiality, he later succeeded in convincing several scholars and jurists of the validity of his interpretation.^[1]

Al-Aqidah al-Hamawiyyah was published in Cairo in 1320 AH and 1323 AH. It has also been published under the title Al-Fatwa al-Hamawiyya al-Kubra, with multiple critical editions, including Cairo (1372/1952); an edition by Muhammad bin Abd al-Razzaq Hamza (Mecca 1351 AH and 1400 AH / 1980 CE); an edition published in Jeddah (1403 AH / 1983 CE); an edition by Qusay Muhibb al-Din al-Khatib (Cairo 1387 AH / 1967 CE); an edition by Sharif Muhammad Fuad Hazza (Cairo 1411 AH / 1991 CE); and an edition by Hamed bin Abd al-Muhsin al-Turayri (Riyadh 1419 AH / 1998 CE).^[4]

Later, Al-Uthaymin produced an abridged version of the work titled Fath Rabb al-Bariyya bi-Talkhis al-Hamawiyya. In this version, he summarized the main arguments of the original text and added explanatory notes to clarify Ibn Taymiyya's positions. This abridged edition was edited by Abu Muhammad Ashraf bin Abd al-Maqsud and published in Riyadh in 1416 AH / 1995 CE (pp. 94–197), included within the collection Al-Qawaid al-Tayyibat fi al-Asma wa al-Sifat.^[4]

English translations include Explanation of a Summary of Al-'Aqeedatul Hamawiyyah of Ibn Taymiyyah by Aboo Az-Zubayr 'Abdur Rahmaan Harrison (2020).^[5] A Bengali version was published in Dhaka by MD Nasir Uddin Khan, edited by Abubakar Muhammad Zakaria.^[6]

Ibn Taymiyya examines the positions of the Sahaba, the Tabi'un (their successors), early jurists and theologians, and scholars of the formative period—including Abu al-Hasan al-Ash'ari, Al-Baqillani, and al-Juwayni—regarding the divine attributes of God (sifat Allah). He cites their statements and writings to show that these early scholars considered belief in God's attributes an essential part of faith, affirming their reality while maintaining God's transcendence and avoiding likeness to creation (tashbih) or outright negation (ta'til).^[7]

Ibn Taymiyya notes that the early generations accepted the Qur'anic expressions of divine attributes—such as wajh Allah (the face of God), yad Allah (the hand of God), ghadab (anger), rida (pleasure), fi al-sama (in the heaven), and 'ala al-'arsh (above the Throne)—without allegorical interpretation, understanding them in a manner consistent with God's majesty and uniqueness. According to him, acknowledging these attributes does not imply resemblance to human qualities or confinement by time, space, or direction.^[8]

He contrasts this approach with that of later theologians (muta'akhkhirun) who, influenced by Greek and other philosophical traditions, interpreted divine attributes in ways that differed from the understanding of the early Muslims. Ibn Taymiyya cites examples of such interpretations, including philosophical expressions that attempted to reconcile God's attributes with abstract metaphysical concepts. He also records that some of these later scholars expressed doubts or dissatisfaction with their own speculative efforts.^[9]

• Al-Aqidah al-Hamawiyyah at Internet Archive