📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 4
4️⃣-a The way of the Salaf is indeed the Only Correct Way
💢This is proven from two angles:
4️⃣-a-i The Book and the Sunnah indicate the Way of the Salaf
🔰Hence their way does conform to the Book and Sunnah. They had the best understanding of them, and were the strongest in believing in them and acting upon them. After all, they came in their language and in their era.
4️⃣-a-ii Either the Truth lies with the Salaf or else it lies with the Khalaf
💠The later statement is false because: It implies that Allah (azza wajal), His Messenger (sallallahu alaihe wa sallam), the Companions (Rady'Allahu anhuma) all spoke falsely concerning the truth which is obligatory to believe in. Hence the presence of the Book and the Sunnah is a pure detriment. Hence the people were left with no Book or Sunnah that offered them any good. All of this is clearly false. Hence the truth lies with the Salaf.
4️⃣-b Some of the Ignorant Said
♨️"The way of the Salaf is safer, but the way of the khalaf is more knowledgeable and wiser."
4️⃣-b-i There were 2 Causes for this Saying
4️⃣-b-i-1 That the one Who Said it (Falsely) Believed that Allah (subhanahu wa ta'ala) had no Real Attributes that Could be Proven from the Texts
4️⃣-b-i-2 That the One Who Said it (Falsely) Believed that the Way of the Salaf was
💢To believe merely the words of the Attributes offered by the text, without believing any meaning for them. So he felt that the way of the khalaf -to assign meanings that differed from the most apparent meanings that indicate affirmation of the Attributes- was deeper in knowledge and wisdom than that of the Salaf.
4️⃣-b-ii This Fool’s saying comprises of some Truth and some Falsehood
⭕️The truth; is to say the way of the Salaf is safer. The falsehood; is the rest of the statement. And it's false for many reasons:
4️⃣-b-ii-1 It Contradicts his saying that the Way of the Salaf is Safer
💥Knowledge is a cause of safety and wisdom is how to use it. There is no safety without knowledge and wisdom. The way of the Salaf is safer, more knowledgeable and wiser.
4️⃣-b-ii-2 His belief that the Texts Do Not Prove any Real Attributes for Allah (azza wajal)
💢His belief that the texts do not prove any real attributes for Allah (azza wajal) is false, being based on evil doubts, and the opposite is proved by the intellect, the fitrah, and the shari'ah.
💠The intellect: All that exists have attributes of either perfection or deficiency; the second possibility is false for the Perfect Lord who indeed points out the deficiencies in the false gods in order to show that it's futile to worship them; hence the first is only possible, that Allah (subhanahu wa ta'ala) has affirmed for Himself Attributes of perfection; and indeed we see the completeness of His creation; hence the One who gave these complete attributes is all the more Complete and Perfect.
🍃The Fitrah: All pure souls love, honor and worship Allah because all pure souls naturally love, honor and worship that which possesses Attributes of Perfection.
🔰The shari'ah: There are many proofs[⭕️10].
[PS ⭕️10- Allah (azz wajal) said: “Allah is He, than Whom there is no other god; Who knows (all things) both secret and open; He, Most Gracious, Most Merciful. Allah is He, than Whom there is no other god; the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme. Glory to Allah! (High is He) above the partners they attribute to Him. He is Allah, the Creator, the Evolver, the Bestower of forms (or colors). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory. And He is the Exalted in Might, the Wise.” (al-Hashr 59/22-24); “It is He Who begins (the process of) creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude (we can think of) in the heavens and the earth: for He is Exalted in Might, full of wisdom.
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 4
4️⃣-a The way of the Salaf is indeed the Only Correct Way
💢This is proven from two angles:
4️⃣-a-i The Book and the Sunnah indicate the Way of the Salaf
🔰Hence their way does conform to the Book and Sunnah. They had the best understanding of them, and were the strongest in believing in them and acting upon them. After all, they came in their language and in their era.
4️⃣-a-ii Either the Truth lies with the Salaf or else it lies with the Khalaf
💠The later statement is false because: It implies that Allah (azza wajal), His Messenger (sallallahu alaihe wa sallam), the Companions (Rady'Allahu anhuma) all spoke falsely concerning the truth which is obligatory to believe in. Hence the presence of the Book and the Sunnah is a pure detriment. Hence the people were left with no Book or Sunnah that offered them any good. All of this is clearly false. Hence the truth lies with the Salaf.
4️⃣-b Some of the Ignorant Said
♨️"The way of the Salaf is safer, but the way of the khalaf is more knowledgeable and wiser."
4️⃣-b-i There were 2 Causes for this Saying
4️⃣-b-i-1 That the one Who Said it (Falsely) Believed that Allah (subhanahu wa ta'ala) had no Real Attributes that Could be Proven from the Texts
4️⃣-b-i-2 That the One Who Said it (Falsely) Believed that the Way of the Salaf was
💢To believe merely the words of the Attributes offered by the text, without believing any meaning for them. So he felt that the way of the khalaf -to assign meanings that differed from the most apparent meanings that indicate affirmation of the Attributes- was deeper in knowledge and wisdom than that of the Salaf.
4️⃣-b-ii This Fool’s saying comprises of some Truth and some Falsehood
⭕️The truth; is to say the way of the Salaf is safer. The falsehood; is the rest of the statement. And it's false for many reasons:
4️⃣-b-ii-1 It Contradicts his saying that the Way of the Salaf is Safer
💥Knowledge is a cause of safety and wisdom is how to use it. There is no safety without knowledge and wisdom. The way of the Salaf is safer, more knowledgeable and wiser.
4️⃣-b-ii-2 His belief that the Texts Do Not Prove any Real Attributes for Allah (azza wajal)
💢His belief that the texts do not prove any real attributes for Allah (azza wajal) is false, being based on evil doubts, and the opposite is proved by the intellect, the fitrah, and the shari'ah.
💠The intellect: All that exists have attributes of either perfection or deficiency; the second possibility is false for the Perfect Lord who indeed points out the deficiencies in the false gods in order to show that it's futile to worship them; hence the first is only possible, that Allah (subhanahu wa ta'ala) has affirmed for Himself Attributes of perfection; and indeed we see the completeness of His creation; hence the One who gave these complete attributes is all the more Complete and Perfect.
🍃The Fitrah: All pure souls love, honor and worship Allah because all pure souls naturally love, honor and worship that which possesses Attributes of Perfection.
🔰The shari'ah: There are many proofs[⭕️10].
[PS ⭕️10- Allah (azz wajal) said: “Allah is He, than Whom there is no other god; Who knows (all things) both secret and open; He, Most Gracious, Most Merciful. Allah is He, than Whom there is no other god; the Sovereign, the Holy One, the Source of Peace (and Perfection), the Guardian of Faith, the Preserver of Safety, the Exalted in Might, the Irresistible, the Supreme. Glory to Allah! (High is He) above the partners they attribute to Him. He is Allah, the Creator, the Evolver, the Bestower of forms (or colors). To Him belong the Most Beautiful Names: whatever is in the heavens and on earth, doth declare His Praises and Glory. And He is the Exalted in Might, the Wise.” (al-Hashr 59/22-24); “It is He Who begins (the process of) creation; then repeats it; and for Him it is most easy. To Him belongs the loftiest similitude (we can think of) in the heavens and the earth: for He is Exalted in Might, full of wisdom.
” (ar-Rum 30/27); “Allah! There is no god but He, the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).” [al-Baqarah 2/255]
RasulAllah (sallallahu alaihe wa sallam) reported to have said: "O people...indeed you are calling upon the Hearer, the Seer."]
4️⃣-b-ii-3 His belief that the Salaf Believed in Hollow Words with No Meaning is also False
💥They were the most learned of the ummah, regarding the words and meanings of the texts. They were the first to affirm meanings that befit Allah (azza wajal), in accordance to what He and His Messenger (sallallahu alaihe wa sallam) wanted.
4️⃣-b-ii-4 The Salaf were Inheritors of the Prophets and Messengers
⭕️The Salaf were inheritors of the Prophets and Messengers, learning from the Message of tawhidu’l-Uluhiyyah, and from the true realities of Faith. But the khalaf learned from the Magians, Polytheists, Jews and Greeks and their offspring. So how can the khalaf be more knowledgeable and wise than the Salaf bearing in mind their respective sources of knowledge?
4️⃣-b-ii-5 The Leaders of Khalaf Admitted that They Themselves were Confused about this Matter
‼️So how can those who were in a state of misguidance and confusion (i.e., the leaders of the khalaf) be more knowledgeable and wise than the followers of the Prophets who knew the true realities of Faith and knowledge (i.e,. the Salaf)?
4️⃣-b-iii Hence
💥The way of the Salaf is safer, more knowledgeable and more wise.
❖ @AlfurqaN_FoundatioN | #Aqeedah
RasulAllah (sallallahu alaihe wa sallam) reported to have said: "O people...indeed you are calling upon the Hearer, the Seer."]
4️⃣-b-ii-3 His belief that the Salaf Believed in Hollow Words with No Meaning is also False
💥They were the most learned of the ummah, regarding the words and meanings of the texts. They were the first to affirm meanings that befit Allah (azza wajal), in accordance to what He and His Messenger (sallallahu alaihe wa sallam) wanted.
4️⃣-b-ii-4 The Salaf were Inheritors of the Prophets and Messengers
⭕️The Salaf were inheritors of the Prophets and Messengers, learning from the Message of tawhidu’l-Uluhiyyah, and from the true realities of Faith. But the khalaf learned from the Magians, Polytheists, Jews and Greeks and their offspring. So how can the khalaf be more knowledgeable and wise than the Salaf bearing in mind their respective sources of knowledge?
4️⃣-b-ii-5 The Leaders of Khalaf Admitted that They Themselves were Confused about this Matter
‼️So how can those who were in a state of misguidance and confusion (i.e., the leaders of the khalaf) be more knowledgeable and wise than the followers of the Prophets who knew the true realities of Faith and knowledge (i.e,. the Salaf)?
4️⃣-b-iii Hence
💥The way of the Salaf is safer, more knowledgeable and more wise.
❖ @AlfurqaN_FoundatioN | #Aqeedah
💠Imam Al-Thahābi, rahimahu Allāh:
💥"So may Allāh have mercy on a person who turns towards his matter, speaks less, focuses on the recitation of the Qur'ān, cries over his era, looks addictively into the Sahihain, and worships Allāh before his appointed time reaches him. O Allāh, so grant success and Mercy."
[Tathkirat Al-Huffadh, 12/ 529-530]
💥"So may Allāh have mercy on a person who turns towards his matter, speaks less, focuses on the recitation of the Qur'ān, cries over his era, looks addictively into the Sahihain, and worships Allāh before his appointed time reaches him. O Allāh, so grant success and Mercy."
[Tathkirat Al-Huffadh, 12/ 529-530]
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 5
5️⃣-a Some of the People Say
💠"The way of the Salaf regarding Allah's Attributes is to leave the texts as reported, while believing that the most apparent meaning is not the intended meaning." This statement hinges on what is meant by Dhahir (most apparent).
5️⃣-a-i The Most Apparent Meaning, Befitting His Majesty, Without Making Any Resemblances
💢If what is meant by this is the most apparent meaning, befitting His Majesty, without making any resemblances, then this is what is meant. Hence the above statement is a lie against the Salaf.
5️⃣-a-ii To Resemble Allah (azza wajal) to His creation
🔰If what is meant by this –as is thought by some- is to resemble Allah (azza wajal) to His creation, then this is not what is meant. Hence with this meaning, the above statement is correct. But this possibility is impossible as resembling the Creator to the creation is prohibited so how can "the most apparent" meaning be something impossible?
5️⃣-a-iii the Meaning of “The Most Apparent Meaning, Befitting His Majesty, Without Making Any Resemblances”
💢Hence the meaning of “the most apparent meaning, befitting His Majesty, without making any resemblances” is the only valid one and hence this statement is a lie against the Salaf.
6️⃣ -a Some of the People Say
⭕️Some of the people say: "There is no difference between the way of the Salaf and of the people of Ta'til (i.e., the people of Tahrif), for all of them agree that the verses and ahadith do not indicate Attributes for Allah (azza wajal), but then the people of Ta'til thought there would be some benefit in giving an explanation, because of the pressing need for it, and so they specified the intended meaning, while the Salaf held back from specifying anything in case they specified the wrong meaning." This is a clear lie upon the Salaf for the following reasons:
6️⃣-a-i The Salaf Clearly Specified Attributes for Allah (azza wajal)
💢They never denied texts proving Attributes for Him, befitting His Majesty, and instead they rejected anyone who would deny the Attributes. e.g., the statement of Nu'aym bin Hammad al-Khuza’i.
6️⃣-a-ii The People of Taw’il were the Adversaries of the Salaf
♨️They accused the Salaf of Tashbih and Tajsim. So how could they have been in agreement when they were adversaries? Indeed the people of Ta'til opposed the Salaf because the Salaf believed in the attributes, with meanings befitting Allah (azza wajal), without Tashbih or Tajsim.
7️⃣-a Leave them Alone as they were Reported, Without (Relating) How
💢Related from Makhul, az-Zuhri, Malik bin Anas, Sufyan ath-Thawri, al-Layth bin Sa'd and al-Awza’i: “Leave them alone as they were reported, without (relating) how.”
7️⃣-a-i Refutation to the People of Ta’til
💢Refutes the people of Ta’til i.e., the part saying: "Leave them alone as they were reported."
7️⃣-a-ii Refutation to the People of Tashbih
⭕️It refutes the people of tashbih i.e., the part saying "without (relating) how."
7️⃣-a-iii Proof that the Salaf Confirm the Correct Meanings Befitting Allah (azza wajal)
💢It proves that the Salaf confirm the correct meanings befitting Allah (azza wqjal). For the texts dealing with the Attributes, from two angles:
7️⃣-a-iii-1 Leave them Alone as They were Reported
🔰The part saying: "Leave them alone as they were reported"; means: To leave alone the meanings. And if they believed there was no meaning to the words, they would have said: "Leave the words alone and don't delve into the meaning."
7️⃣-a-iii-2 Without (Relating) How
⭕️The part saying: “Without (relating) how”; clearly shows affirmation of the real meaning. Otherwise they would not need to deny asking or relating how.
7️⃣-b We Believe in them and Affirm them Without (Relating) How and Without Meaning
🍃"We believe in them and affirm them without (relating) how and without meaning."; Related by Imam Ahmad (Rahimahu'Allah) concerning the hadith of Allah's descending and the like.
7️⃣-b-i The Meaning of the Part: “Without How.”
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 5
5️⃣-a Some of the People Say
💠"The way of the Salaf regarding Allah's Attributes is to leave the texts as reported, while believing that the most apparent meaning is not the intended meaning." This statement hinges on what is meant by Dhahir (most apparent).
5️⃣-a-i The Most Apparent Meaning, Befitting His Majesty, Without Making Any Resemblances
💢If what is meant by this is the most apparent meaning, befitting His Majesty, without making any resemblances, then this is what is meant. Hence the above statement is a lie against the Salaf.
5️⃣-a-ii To Resemble Allah (azza wajal) to His creation
🔰If what is meant by this –as is thought by some- is to resemble Allah (azza wajal) to His creation, then this is not what is meant. Hence with this meaning, the above statement is correct. But this possibility is impossible as resembling the Creator to the creation is prohibited so how can "the most apparent" meaning be something impossible?
5️⃣-a-iii the Meaning of “The Most Apparent Meaning, Befitting His Majesty, Without Making Any Resemblances”
💢Hence the meaning of “the most apparent meaning, befitting His Majesty, without making any resemblances” is the only valid one and hence this statement is a lie against the Salaf.
6️⃣ -a Some of the People Say
⭕️Some of the people say: "There is no difference between the way of the Salaf and of the people of Ta'til (i.e., the people of Tahrif), for all of them agree that the verses and ahadith do not indicate Attributes for Allah (azza wajal), but then the people of Ta'til thought there would be some benefit in giving an explanation, because of the pressing need for it, and so they specified the intended meaning, while the Salaf held back from specifying anything in case they specified the wrong meaning." This is a clear lie upon the Salaf for the following reasons:
6️⃣-a-i The Salaf Clearly Specified Attributes for Allah (azza wajal)
💢They never denied texts proving Attributes for Him, befitting His Majesty, and instead they rejected anyone who would deny the Attributes. e.g., the statement of Nu'aym bin Hammad al-Khuza’i.
6️⃣-a-ii The People of Taw’il were the Adversaries of the Salaf
♨️They accused the Salaf of Tashbih and Tajsim. So how could they have been in agreement when they were adversaries? Indeed the people of Ta'til opposed the Salaf because the Salaf believed in the attributes, with meanings befitting Allah (azza wajal), without Tashbih or Tajsim.
7️⃣-a Leave them Alone as they were Reported, Without (Relating) How
💢Related from Makhul, az-Zuhri, Malik bin Anas, Sufyan ath-Thawri, al-Layth bin Sa'd and al-Awza’i: “Leave them alone as they were reported, without (relating) how.”
7️⃣-a-i Refutation to the People of Ta’til
💢Refutes the people of Ta’til i.e., the part saying: "Leave them alone as they were reported."
7️⃣-a-ii Refutation to the People of Tashbih
⭕️It refutes the people of tashbih i.e., the part saying "without (relating) how."
7️⃣-a-iii Proof that the Salaf Confirm the Correct Meanings Befitting Allah (azza wajal)
💢It proves that the Salaf confirm the correct meanings befitting Allah (azza wqjal). For the texts dealing with the Attributes, from two angles:
7️⃣-a-iii-1 Leave them Alone as They were Reported
🔰The part saying: "Leave them alone as they were reported"; means: To leave alone the meanings. And if they believed there was no meaning to the words, they would have said: "Leave the words alone and don't delve into the meaning."
7️⃣-a-iii-2 Without (Relating) How
⭕️The part saying: “Without (relating) how”; clearly shows affirmation of the real meaning. Otherwise they would not need to deny asking or relating how.
7️⃣-b We Believe in them and Affirm them Without (Relating) How and Without Meaning
🍃"We believe in them and affirm them without (relating) how and without meaning."; Related by Imam Ahmad (Rahimahu'Allah) concerning the hadith of Allah's descending and the like.
7️⃣-b-i The Meaning of the Part: “Without How.”
💠So what is the meaning of the part: “Without how.” There is a "how" concerning Allah, but it is unknown to us. It can only be known by way of: Seeing directly or; areport of someone truthful; and none of these exist concerning how Allah's Attributes are.
7️⃣-b-ii The Meaning of the Part: “Without How.” is: “Without Relating How.”
🔰So the meaning of the part: “Without how.” is: “Without relating how.” And it does not mean to deny any "how" for Allah's Attributes, for that would be pure Ta'til. So what's the meaning of the part "without meaning"? Imam Ahmad is talking about the twisted meanings of the people of Ta'til who adopted non-apparent meanings. The explanation of the people of Ta'til is: "All the scholars are agreed upon having Faith in…without giving explanation." Hence the word "meaning" or "explanation" is of two kinds:
7️⃣-b-ii-1 The Acceptable Meaning/Explanation
💢The acceptable meaning/explanation which the Companions and their followers were upon i.e., the most apparent meanings which befit Allah's Greatness.
7️⃣-b-ii-1 The Unacceptable Meaning/Explanation
♨️The unacceptable meaning/explanation which the Companions and their followers were not upon. This is split into two categories:..
❖ @AlfurqaN_FoundatioN | #Aqeedah
7️⃣-b-ii The Meaning of the Part: “Without How.” is: “Without Relating How.”
🔰So the meaning of the part: “Without how.” is: “Without relating how.” And it does not mean to deny any "how" for Allah's Attributes, for that would be pure Ta'til. So what's the meaning of the part "without meaning"? Imam Ahmad is talking about the twisted meanings of the people of Ta'til who adopted non-apparent meanings. The explanation of the people of Ta'til is: "All the scholars are agreed upon having Faith in…without giving explanation." Hence the word "meaning" or "explanation" is of two kinds:
7️⃣-b-ii-1 The Acceptable Meaning/Explanation
💢The acceptable meaning/explanation which the Companions and their followers were upon i.e., the most apparent meanings which befit Allah's Greatness.
7️⃣-b-ii-1 The Unacceptable Meaning/Explanation
♨️The unacceptable meaning/explanation which the Companions and their followers were not upon. This is split into two categories:..
❖ @AlfurqaN_FoundatioN | #Aqeedah
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 6
8️⃣-a Allah’s Attributes are most High (and Perfect)
💥Allah’s attributes are Most High (and Perfect) i.e., Allah (subhanahu wa ta'ala) possesses every attribute of perfection, in the highest and most perfect form.
8️⃣-b Allah Himself is Most High and Exalted above His Creaion
💠Allah Himself is Most High and Exalted above His Creaion proved by the Book, Sunnah, the Companions, the intellect, and instinct.
8️⃣-b-i-1 Directly Mentions Him Being Above His creation[⭕️11]
[FN ⭕️11- Allah (azza wajal) said: “Allah! There is no god but He, the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).” [al-Baqarah 2/255]; “
Glorify the name of thy Guardian-Lord Most High.” [al-Ala 87/1];
“They all revere their Lord, high above them, and they do all that they are commanded.” [an-Nahl 16/50];
“(Allah) Most Gracious is firmly established on the throne (of authority).” [Ta-Ha 20/5];
“Do ye feel secure that He Who is in heaven will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?” [al-Mulk 67/16].
RasulAllah (sallallahu alaihe wa sallam) reported to have said: "... and the throne is above that and Allah is above the throne" [Tabarani; Ibn Khuzaymah]
and "And that you don't believe in me even though I am the trustworthy one of He who is above the heavens?"]
8️⃣-b-i-2 Mentions Things Rising to Him [⭕️12]
[FN⭕️12 - Allah (azza wajal) stated: “If any do seek for glory and power, to Allah belong all glory and power. To Him mount up (all) Words of Purity: It is He Who exalts each Deed of Righteousness. Those that lay Plots of Evil, for them is a Penalty terrible; and the plotting of such will be void (of result).” [Fatir 35/10];
“The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty thousand years.” [al-Maarij 70/4];
“Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise.” [an-Nisa 4/158]
RasulAllah (sallallahu alaihe wa sallam) reported to have said: "Nothings ascends to Him except that which is good and pure"
and: "the actions of the night rise to Him before the actions of the day and the actions of the day before the actions of the night."]
8️⃣-b-i-3 Mentions Things Descending from Him [⭕️13]
[FN ⭕️13- Allah (azza wajal) stated: “(This is) a Message sent down from the Lord of the Worlds.” [al-Haqqa 69/43]:
“Say, the Holy Spirit has brought the revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims.” [an-Nahl 16/102]
RasulAllah (sallallahu alaihe wa sallam) said: "Our Lord descends to the lowest heaven when the last third of the night remains." [Bukhari; Muslim]
8️⃣-b-i-4 Mutawatir proofs
💢Altogether this fact is established via Mutawatir proofs.
8️⃣-b-ii The Consensus
💥All the Companions, their students and the scholars of Ahlu’s-Sunnah are agreed upon this. Awza'i stated it during the time of Jahm. None of them said the contrary to this.
8️⃣-b-iii The Intellect
🔰The clear mind proves this from two angles: Highness is an attribute of perfection and to Allah belongs all perfection, so He must possess this Attribute; the opposite of this is lowness -an attribute of deficiency, which Allah is free of- so He must possess the opposite i.e., Highness.
8️⃣-b-iv The In-born Instinct
💠All the creation, when doing worship, directs itself to that which is High and Exalted, and turns their faces up and not to any other direction. Even Abu al-Mu'ali (a person of kalaam) had to accept this.
8️⃣-c Verses that the Jahmis try to use to Refute this Fact
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 6
8️⃣-a Allah’s Attributes are most High (and Perfect)
💥Allah’s attributes are Most High (and Perfect) i.e., Allah (subhanahu wa ta'ala) possesses every attribute of perfection, in the highest and most perfect form.
8️⃣-b Allah Himself is Most High and Exalted above His Creaion
💠Allah Himself is Most High and Exalted above His Creaion proved by the Book, Sunnah, the Companions, the intellect, and instinct.
8️⃣-b-i-1 Directly Mentions Him Being Above His creation[⭕️11]
[FN ⭕️11- Allah (azza wajal) said: “Allah! There is no god but He, the Living, the Self-subsisting, Eternal. No slumber can seize Him nor sleep. His are all things in the heavens and on earth. Who is there can intercede in His presence except as He permitteth? He knoweth what (appeareth to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He willeth. His Throne doth extend over the heavens and the earth, and He feeleth no fatigue in guarding and preserving them for He is the Most High, the Supreme (in glory).” [al-Baqarah 2/255]; “
Glorify the name of thy Guardian-Lord Most High.” [al-Ala 87/1];
“They all revere their Lord, high above them, and they do all that they are commanded.” [an-Nahl 16/50];
“(Allah) Most Gracious is firmly established on the throne (of authority).” [Ta-Ha 20/5];
“Do ye feel secure that He Who is in heaven will not cause you to be swallowed up by the earth when it shakes (as in an earthquake)?” [al-Mulk 67/16].
RasulAllah (sallallahu alaihe wa sallam) reported to have said: "... and the throne is above that and Allah is above the throne" [Tabarani; Ibn Khuzaymah]
and "And that you don't believe in me even though I am the trustworthy one of He who is above the heavens?"]
8️⃣-b-i-2 Mentions Things Rising to Him [⭕️12]
[FN⭕️12 - Allah (azza wajal) stated: “If any do seek for glory and power, to Allah belong all glory and power. To Him mount up (all) Words of Purity: It is He Who exalts each Deed of Righteousness. Those that lay Plots of Evil, for them is a Penalty terrible; and the plotting of such will be void (of result).” [Fatir 35/10];
“The angels and the spirit ascend unto him in a Day the measure whereof is (as) fifty thousand years.” [al-Maarij 70/4];
“Nay, Allah raised him up unto Himself; and Allah is Exalted in Power, Wise.” [an-Nisa 4/158]
RasulAllah (sallallahu alaihe wa sallam) reported to have said: "Nothings ascends to Him except that which is good and pure"
and: "the actions of the night rise to Him before the actions of the day and the actions of the day before the actions of the night."]
8️⃣-b-i-3 Mentions Things Descending from Him [⭕️13]
[FN ⭕️13- Allah (azza wajal) stated: “(This is) a Message sent down from the Lord of the Worlds.” [al-Haqqa 69/43]:
“Say, the Holy Spirit has brought the revelation from thy Lord in Truth, in order to strengthen those who believe, and as a Guide and Glad Tidings to Muslims.” [an-Nahl 16/102]
RasulAllah (sallallahu alaihe wa sallam) said: "Our Lord descends to the lowest heaven when the last third of the night remains." [Bukhari; Muslim]
8️⃣-b-i-4 Mutawatir proofs
💢Altogether this fact is established via Mutawatir proofs.
8️⃣-b-ii The Consensus
💥All the Companions, their students and the scholars of Ahlu’s-Sunnah are agreed upon this. Awza'i stated it during the time of Jahm. None of them said the contrary to this.
8️⃣-b-iii The Intellect
🔰The clear mind proves this from two angles: Highness is an attribute of perfection and to Allah belongs all perfection, so He must possess this Attribute; the opposite of this is lowness -an attribute of deficiency, which Allah is free of- so He must possess the opposite i.e., Highness.
8️⃣-b-iv The In-born Instinct
💠All the creation, when doing worship, directs itself to that which is High and Exalted, and turns their faces up and not to any other direction. Even Abu al-Mu'ali (a person of kalaam) had to accept this.
8️⃣-c Verses that the Jahmis try to use to Refute this Fact
8️⃣-c-i And He is Allah in the heavens and on earth. He knoweth what ye hide, and what ye reveal, and He knoweth the (recompense) which ye earn (by your deeds)
💥“And He is Allah in the heavens and on earth. He knoweth what ye hide, and what ye reveal, and He knoweth the (recompense) which ye earn (by your deeds).” [al-Anam 6/3]
💠Actually means either of the following two possibilities: He is the only One who is to be worshipped in the heavens and earth; or firstly Allah says He is above the heavens; then He says He knows all we do in the earth, and His Highness above the heavens does not prevent Him from having this knowledge.
8️⃣-c-ii It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge
8️⃣“It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge.” [az-Zukhruf 43/84]
💢Means that Allah's right to be worshipped is established in both the heavens and the earth, although He is above the heavens, in the same way it is said that so and so is a leader in two cities i.e., his leadership extends over two cities although he himself is only in one of them. We neither affirm or deny the word al-Jihah (direction) to Allah, but look to see what is meant by it.
9️⃣-a The Direction of Lowness
⭕️If what is meant is the direction of lowness: Then this is to be denied from Allah, because He is the Most High and has made Highness obligatory for Himself and His Attributes.
9️⃣-a The Direction of Above, He is Surrounded by this Direction
🍃If what is meant is the direction of above and He is surrounded by this direction. Then this is to be denied from Allah [⭕️14]. He is too Mighty and Majestic to be surrounded by anything created. And indeed, His (created) foot-stool extends over the heavens and the earth.
[FN ⭕️ 14- Allah (azza wajal) said: “No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!” [az-Zumar 39/67]
9️⃣-c The Direction of Above, Befitting His Majesty and Greatness Without Being Surrounded by this Direction
💢If what is meant is the direction of above, befitting His Majesty and Greatness without being surrounded by this direction. Then this is correct and obligatory for Him and is to be affirmed for Him.
9️⃣-d "If you deny that anything of Allah's creation can surround Him”
⭕️If someone were to say: "If you deny that anything of Allah's creation can surround Him, then what do you say about ...that Allah... is "fee" (in) the sky (or as-Samaa i.e., heaven.) Then the reply is that Him being "in" the sky does not necessarily mean He is surrounded by the sky/heaven [⭕️15]. Especially when knowing that He is the Full Master of everything. So the meaning of "in the sky (or heaven)" is of two possibilities:
[FN ⭕️ 15- Allah (azza wajal) said: “No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!” [az-Zumar 39/67]
9️⃣-d-i "Sky” Means “Above”
💢i.e., that Allah is in the above, i.e., the direction of above. This meaning for "sky" as "above" is established in the Qur'an [⭕️16] as rain comes from the clouds and not the sky.
[FN ⭕️ 16- Allah (azza wajal) said: “(As if) to show their ingratitude for the (favors) We have bestowed on them! Then enjoy (your brief day); but soon will ye know (your folly).” [ar-Rum 30/24]
9️⃣-d-ii "In” Means “Upon”
💠i.e., that Allah is upon the sky, i.e., upon the heaven. This meaning for "in" as "upon" is established in many places in the Qur'an [⭕️17]
[FN ⭕️17- Allah (Azza wajal) said: “Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject Him.” [at-Tawbah 9/2]
💥“And He is Allah in the heavens and on earth. He knoweth what ye hide, and what ye reveal, and He knoweth the (recompense) which ye earn (by your deeds).” [al-Anam 6/3]
💠Actually means either of the following two possibilities: He is the only One who is to be worshipped in the heavens and earth; or firstly Allah says He is above the heavens; then He says He knows all we do in the earth, and His Highness above the heavens does not prevent Him from having this knowledge.
8️⃣-c-ii It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge
8️⃣“It is He Who is Allah in heaven and Allah on earth; and He is full of Wisdom and Knowledge.” [az-Zukhruf 43/84]
💢Means that Allah's right to be worshipped is established in both the heavens and the earth, although He is above the heavens, in the same way it is said that so and so is a leader in two cities i.e., his leadership extends over two cities although he himself is only in one of them. We neither affirm or deny the word al-Jihah (direction) to Allah, but look to see what is meant by it.
9️⃣-a The Direction of Lowness
⭕️If what is meant is the direction of lowness: Then this is to be denied from Allah, because He is the Most High and has made Highness obligatory for Himself and His Attributes.
9️⃣-a The Direction of Above, He is Surrounded by this Direction
🍃If what is meant is the direction of above and He is surrounded by this direction. Then this is to be denied from Allah [⭕️14]. He is too Mighty and Majestic to be surrounded by anything created. And indeed, His (created) foot-stool extends over the heavens and the earth.
[FN ⭕️ 14- Allah (azza wajal) said: “No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!” [az-Zumar 39/67]
9️⃣-c The Direction of Above, Befitting His Majesty and Greatness Without Being Surrounded by this Direction
💢If what is meant is the direction of above, befitting His Majesty and Greatness without being surrounded by this direction. Then this is correct and obligatory for Him and is to be affirmed for Him.
9️⃣-d "If you deny that anything of Allah's creation can surround Him”
⭕️If someone were to say: "If you deny that anything of Allah's creation can surround Him, then what do you say about ...that Allah... is "fee" (in) the sky (or as-Samaa i.e., heaven.) Then the reply is that Him being "in" the sky does not necessarily mean He is surrounded by the sky/heaven [⭕️15]. Especially when knowing that He is the Full Master of everything. So the meaning of "in the sky (or heaven)" is of two possibilities:
[FN ⭕️ 15- Allah (azza wajal) said: “No just estimate have they made of Allah, such as is due to Him: On the Day of Judgment the whole of the earth will be but His handful, and the heavens will be rolled up in His right hand: Glory to Him! High is He above the Partners they attribute to Him!” [az-Zumar 39/67]
9️⃣-d-i "Sky” Means “Above”
💢i.e., that Allah is in the above, i.e., the direction of above. This meaning for "sky" as "above" is established in the Qur'an [⭕️16] as rain comes from the clouds and not the sky.
[FN ⭕️ 16- Allah (azza wajal) said: “(As if) to show their ingratitude for the (favors) We have bestowed on them! Then enjoy (your brief day); but soon will ye know (your folly).” [ar-Rum 30/24]
9️⃣-d-ii "In” Means “Upon”
💠i.e., that Allah is upon the sky, i.e., upon the heaven. This meaning for "in" as "upon" is established in many places in the Qur'an [⭕️17]
[FN ⭕️17- Allah (Azza wajal) said: “Go ye, then, for four months, backwards and forwards, (as ye will), throughout the land, but know ye that ye cannot frustrate Allah (by your falsehood) but that Allah will cover with shame those who reject Him.” [at-Tawbah 9/2]
💠’Abdullaah Ibn Mas’ood (radiyallaahu ’anhu) said,
🔰“Let not one of you blindly follow a man in his Religion, if he believes, he believes, and if he disbelieves, he disbelieves.
💥If it is a must that you follow someone then let it be the dead, for indeed the living is not safe from fitnah.”
[Sharh Usoolul-I’tiqaad (1/130) of al-Laalikaa‘ee]
🔰“Let not one of you blindly follow a man in his Religion, if he believes, he believes, and if he disbelieves, he disbelieves.
💥If it is a must that you follow someone then let it be the dead, for indeed the living is not safe from fitnah.”
[Sharh Usoolul-I’tiqaad (1/130) of al-Laalikaa‘ee]
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 7
🔟-a The Meaning of al-Istiva
🔟-a-i In the Language
💢Its meanings revolve around perfection and completion, and it is used in 3 ways in the Qur'an:
🔟-a-i-1 In an Unrestricted Manner
e.g., that Musa (alaihe wa sallam) became complete (in manhood and strength) [⭕️18]
[⭕️18- Allah (azza wajal) said: “When he reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good.” [al-Qasas 28/14]
🔟-a-i-2 Bounded with "Ilaa" (to)
i.e., that He turned to it with full attention or "Ilaa" means "Alaa" [⭕️19]
[⭕️19- Allah (azza wajal) said: “It is He Who hath created for you all things that are on earth; More over His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.” [al-Baqarah 2/29]
🔟-a-i-3 Bounded with "Alaa" (upon) [⭕️20]
[⭕️ 20- Allah (azza wajal) said: “In order that ye may sit firm and square on their backs, and when so seated, ye may celebrate the (kind) favour of your Lord, and say, "Glory to Him Who has subjected these to our (use), for we could never have accomplished this (by ourselves).” [az-Zukhruf 43/13]
🔟-a-ii Allah’s Istiwaa Upon His Throne [⭕️21]
[⭕️21- Allah (awj) said: “(Allah) Most Gracious is firmly established on the throne (of authority).” [Ta-Ha 20/5]
💢Hence Allah’s Istiwaa upon His Throne means that He is above and established upon it in a manner that befits Him. It is one of His Attributes that pertain to His Actions. And this is proved by the Book, the Sunnah, and the Consensus of the Salaf.
🔟-a-ii-1 The Book
🔟-a-ii-2 The Sunnah [⭕️22]
[⭕️22- Referring to the sahih hadith of Qatadah ibn an-Nu'man reported by al-Khallaal.
🔟-a-ii-3 The Salaf
💥not one of them said He is not upon His throne; and Ahlu’s-Sunnah agreed that He is upon His throne.
🔟-b Imam Malik’s Statement
💠"al-Istiwaa is not unknown, and how it is cannot be comprehended, and Faith in it is obligatory and asking about is innovation." The likes of it has also been reported from his teacher Rabi'ah ibn Abi Abdi’r-Rahman.
🔟-b-i al-Istiwaa is Not Unknown
⭕️i.e., not unknown in the language; for it means to be above.
🔟-b-ii How it is can Not be Comprehended
💢i.e., by the minds, nor does the revelation describe it; so how it is, is unknown.
🔟-b-iii To Ask About It is Innovation
🔰i.e., it was not known in the time of RasulAllah (sallallahu alaihe wa sallam)or his Companions.
🔟-b-iv This Statement is a General Rule for the Attributes
💠Allah (azza wajal) has affirmed Himself or via His Messenger (sallallahu alaihe wa sallam) -Allah informed us of the Attributes- but not how they are.
🔟-b-v Talking About Allah’s Attributes Follows on from Talking About Himself
🔰If we affirm Allah (subhanahu wa ta'ala) Himself without asking how, then we should do the same for His Attributes.
🔟-c Innovators Say
🔟-c-i Jahmi asks
💢"How does Allah descend to the lowest heaven?" Then reply: "He informed us that He does descend, but He did not inform us how!"
🔟-c-ii Another asks
💢"How is one of Allah's Attributes?" Then reply: "How is His Self?!" And the Jahmi will not be able to answer. So say: "In the same way you can't describe how His Self is; neither can you do the same with His Attributes, because attributes follow on from the One who possesses them!"
🔟-c-iii Another Says
💢"If His Istiwaa upon the throne means He is upon it, then that means he is bigger or smaller or the same size as the throne. And this must mean He has a body and this is prohibited for Allah." Then reply: "None of your baseless deductions are correct. No doubt Allah is greater than any of the creation, but He is far removed from your false deductions."
🔟-c-iii-1 Concerning if Allah (azza wajal) has a “al-Jism” (body)
📚Then the word is not mentioned in the revelation or by the salaf; so we neither affirm or deny the word. But we look at its meaning.
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 7
🔟-a The Meaning of al-Istiva
🔟-a-i In the Language
💢Its meanings revolve around perfection and completion, and it is used in 3 ways in the Qur'an:
🔟-a-i-1 In an Unrestricted Manner
e.g., that Musa (alaihe wa sallam) became complete (in manhood and strength) [⭕️18]
[⭕️18- Allah (azza wajal) said: “When he reached full age, and was firmly established (in life), We bestowed on him wisdom and knowledge: for thus do We reward those who do good.” [al-Qasas 28/14]
🔟-a-i-2 Bounded with "Ilaa" (to)
i.e., that He turned to it with full attention or "Ilaa" means "Alaa" [⭕️19]
[⭕️19- Allah (azza wajal) said: “It is He Who hath created for you all things that are on earth; More over His design comprehended the heavens, for He gave order and perfection to the seven firmaments; and of all things He hath perfect knowledge.” [al-Baqarah 2/29]
🔟-a-i-3 Bounded with "Alaa" (upon) [⭕️20]
[⭕️ 20- Allah (azza wajal) said: “In order that ye may sit firm and square on their backs, and when so seated, ye may celebrate the (kind) favour of your Lord, and say, "Glory to Him Who has subjected these to our (use), for we could never have accomplished this (by ourselves).” [az-Zukhruf 43/13]
🔟-a-ii Allah’s Istiwaa Upon His Throne [⭕️21]
[⭕️21- Allah (awj) said: “(Allah) Most Gracious is firmly established on the throne (of authority).” [Ta-Ha 20/5]
💢Hence Allah’s Istiwaa upon His Throne means that He is above and established upon it in a manner that befits Him. It is one of His Attributes that pertain to His Actions. And this is proved by the Book, the Sunnah, and the Consensus of the Salaf.
🔟-a-ii-1 The Book
🔟-a-ii-2 The Sunnah [⭕️22]
[⭕️22- Referring to the sahih hadith of Qatadah ibn an-Nu'man reported by al-Khallaal.
🔟-a-ii-3 The Salaf
💥not one of them said He is not upon His throne; and Ahlu’s-Sunnah agreed that He is upon His throne.
🔟-b Imam Malik’s Statement
💠"al-Istiwaa is not unknown, and how it is cannot be comprehended, and Faith in it is obligatory and asking about is innovation." The likes of it has also been reported from his teacher Rabi'ah ibn Abi Abdi’r-Rahman.
🔟-b-i al-Istiwaa is Not Unknown
⭕️i.e., not unknown in the language; for it means to be above.
🔟-b-ii How it is can Not be Comprehended
💢i.e., by the minds, nor does the revelation describe it; so how it is, is unknown.
🔟-b-iii To Ask About It is Innovation
🔰i.e., it was not known in the time of RasulAllah (sallallahu alaihe wa sallam)or his Companions.
🔟-b-iv This Statement is a General Rule for the Attributes
💠Allah (azza wajal) has affirmed Himself or via His Messenger (sallallahu alaihe wa sallam) -Allah informed us of the Attributes- but not how they are.
🔟-b-v Talking About Allah’s Attributes Follows on from Talking About Himself
🔰If we affirm Allah (subhanahu wa ta'ala) Himself without asking how, then we should do the same for His Attributes.
🔟-c Innovators Say
🔟-c-i Jahmi asks
💢"How does Allah descend to the lowest heaven?" Then reply: "He informed us that He does descend, but He did not inform us how!"
🔟-c-ii Another asks
💢"How is one of Allah's Attributes?" Then reply: "How is His Self?!" And the Jahmi will not be able to answer. So say: "In the same way you can't describe how His Self is; neither can you do the same with His Attributes, because attributes follow on from the One who possesses them!"
🔟-c-iii Another Says
💢"If His Istiwaa upon the throne means He is upon it, then that means he is bigger or smaller or the same size as the throne. And this must mean He has a body and this is prohibited for Allah." Then reply: "None of your baseless deductions are correct. No doubt Allah is greater than any of the creation, but He is far removed from your false deductions."
🔟-c-iii-1 Concerning if Allah (azza wajal) has a “al-Jism” (body)
📚Then the word is not mentioned in the revelation or by the salaf; so we neither affirm or deny the word. But we look at its meaning.
⭕️If it means a newly assembled group of parts which are in need of each other, then this is prohibited for Allah; if it means something that exists by itself, having attributes befitting it, then this is not prohibited for Allah because He exists by Himself and has Attributes of perfection that befit Him.
🔟-c-iv Another Says
💠"If you have explained His Istiwaa upon His Throne as He is above and upon it, then that means He needs the throne to support Him." The reply: "All who recognize His Greatness and Power would never even think this for one moment; especially when He is free of all need while all the creation is in absolute need of Him. Hence your deduction is false."
🔟-c-v A Person of Ta’til Says
💢"Because of all these deductions, al-Istiwaa must mean al-Istilaa i.e., that Allah conquered or over powered His throne." Then reply:" No this is not correct for several reasons:
🔟-c-v-1 If the False Deductions were Correct
🍃then that would still not prevent al-Istiwaa having its intrinsic meaning.
🔟-c-v-2 Using this meaning for Istiwaa Leads to False Conclusions
⭕️e.g.: Differing with the consensus of the Salaf; it would lead to saying He did Istiwaa upon the earth, while Allah is far above this; it would lead to saying He had not conquered, or had no power over, the throne until after He completed creating the heavens and earth.
🔟-c-v-3 This Meaning is Not Possible in the Arabic Language!
🔰This meaning is not possible in the Arabic language!
🔟-c-v-4 This is a Figurative Meaning
🍃Since this is a figurative meaning, then its only acceptable after fulfilling 4 conditions:
1️⃣An authentic proof is needed to take the meaning away from the natural one to the figurative one;
2️⃣this figurative meaning must be possible in the language;
3️⃣ his figurative meaning must be valid in this context;
4️⃣a proof is needed to say that this figurative meaning is the correct one out of all the possible figurative meanings.
🔟-d The Arsh
🔟-d-i Linguistically
💥Means the throne of a king [⭕️23]
[⭕️ 23 - Allah (azza wajal) said: “And he raised his parents high on the throne (of dignity), and they fell down in prostration, (all) before him. He said: "O my father! This is the fulfillment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do, for verily He is full of knowledge and wisdom.” [Yusuf 12/100];
“I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne.” [an-Naml 27/23]
🔟-d-ii As for the Arsh Upon Which Allah (subhanahu wa ta'ala) did Istiwaa
💥It is a mighty throne which encompasses all the created things, being higher than them and greater than them[⭕️24]
[⭕️24- Refers to the sahih hadith of Abu Dharr (Rady'Allahu anhu) related by Abu Hatim, Ibn Hibban, Ahmad and others.
🔟-e The Kursi
🔟-e-i Linguistically
💢Means the throne upon which one remains.
🔟-e-ii As for the Kursi Which Allah (subhanahu wa ta'ala) has Appealed to Himself
🔰It is the place of His Feet [⭕️25.]
[⭕️25- Refers to the mawquf statement of Ibn Abbas (Rady'Allahu anhu) related by Hakim.
❖ @AlfurqaN_FoundatioN | #Aqeedah
🔟-c-iv Another Says
💠"If you have explained His Istiwaa upon His Throne as He is above and upon it, then that means He needs the throne to support Him." The reply: "All who recognize His Greatness and Power would never even think this for one moment; especially when He is free of all need while all the creation is in absolute need of Him. Hence your deduction is false."
🔟-c-v A Person of Ta’til Says
💢"Because of all these deductions, al-Istiwaa must mean al-Istilaa i.e., that Allah conquered or over powered His throne." Then reply:" No this is not correct for several reasons:
🔟-c-v-1 If the False Deductions were Correct
🍃then that would still not prevent al-Istiwaa having its intrinsic meaning.
🔟-c-v-2 Using this meaning for Istiwaa Leads to False Conclusions
⭕️e.g.: Differing with the consensus of the Salaf; it would lead to saying He did Istiwaa upon the earth, while Allah is far above this; it would lead to saying He had not conquered, or had no power over, the throne until after He completed creating the heavens and earth.
🔟-c-v-3 This Meaning is Not Possible in the Arabic Language!
🔰This meaning is not possible in the Arabic language!
🔟-c-v-4 This is a Figurative Meaning
🍃Since this is a figurative meaning, then its only acceptable after fulfilling 4 conditions:
1️⃣An authentic proof is needed to take the meaning away from the natural one to the figurative one;
2️⃣this figurative meaning must be possible in the language;
3️⃣ his figurative meaning must be valid in this context;
4️⃣a proof is needed to say that this figurative meaning is the correct one out of all the possible figurative meanings.
🔟-d The Arsh
🔟-d-i Linguistically
💥Means the throne of a king [⭕️23]
[⭕️ 23 - Allah (azza wajal) said: “And he raised his parents high on the throne (of dignity), and they fell down in prostration, (all) before him. He said: "O my father! This is the fulfillment of my vision of old! Allah hath made it come true! He was indeed good to me when He took me out of prison and brought you (all here) out of the desert, (even) after Satan had sown enmity between me and my brothers. Verily my Lord understandeth best the mysteries of all that He planneth to do, for verily He is full of knowledge and wisdom.” [Yusuf 12/100];
“I found (there) a woman ruling over them and provided with every requisite; and she has a magnificent throne.” [an-Naml 27/23]
🔟-d-ii As for the Arsh Upon Which Allah (subhanahu wa ta'ala) did Istiwaa
💥It is a mighty throne which encompasses all the created things, being higher than them and greater than them[⭕️24]
[⭕️24- Refers to the sahih hadith of Abu Dharr (Rady'Allahu anhu) related by Abu Hatim, Ibn Hibban, Ahmad and others.
🔟-e The Kursi
🔟-e-i Linguistically
💢Means the throne upon which one remains.
🔟-e-ii As for the Kursi Which Allah (subhanahu wa ta'ala) has Appealed to Himself
🔰It is the place of His Feet [⭕️25.]
[⭕️25- Refers to the mawquf statement of Ibn Abbas (Rady'Allahu anhu) related by Hakim.
❖ @AlfurqaN_FoundatioN | #Aqeedah
🍃What does “freedom” mean?
🦅Does the eagle want to swim in the sea, restricted by the sky? Does the fish want to dance on the wind, not enough river to explore?
🦜Yet the sky is freedom for the bird, but death for the fish, The sea is wide for the fish, but will engulf the bird.
🆓We ask for freedom but freedom to do what? We can only express our nature as it was created. The prayer mat of the earth is freedom, freedom from slavery to other than the One, Who offers a shoreless ocean of love to swim in, and a horizon that extends to the next life.. Yet we chose the prison and call it freedom.
🦅Does the eagle want to swim in the sea, restricted by the sky? Does the fish want to dance on the wind, not enough river to explore?
🦜Yet the sky is freedom for the bird, but death for the fish, The sea is wide for the fish, but will engulf the bird.
🆓We ask for freedom but freedom to do what? We can only express our nature as it was created. The prayer mat of the earth is freedom, freedom from slavery to other than the One, Who offers a shoreless ocean of love to swim in, and a horizon that extends to the next life.. Yet we chose the prison and call it freedom.
💠Friday The Day Of Celebration💠
💢The Messenger of Allāh ﷺ said: ❝ Verily, Allah has made this day (of Friday) a celebration for the Muslims. So whoever comes to Friday (prayer), then let him bathe himself, and if he has any perfume let him put some on, and use the toothstick.❞
● [رواه ابن ماجه ١٠٩٨ وصحيح الترغيب ١\٢٩٨]
💠 Ibn al-Qayyim [رحمه الله] said:
❝The Friday prayer is from the greatest of congregations of the Muslims.❞
● {زاد المعاد ١:٣٦٤-٣٦٥}
💢 The Messenger of Allāh ﷺ said: ❝Increase in salutations upon me, on the day of Friday (Jumu'ah) and its night.❞
● [زاد المعاد ٢\٤٢٠]
💠 Prophet ﷺ reported to have said:
💥❝The best of prayers with Allāh is the prayer of morning (Fajr) on the Day of Friday in congregation.❞
● {الصحيحة ١٥٦٦}
💢Prophet ﷺ said: ❝Whoever reads Surah Al-Kahf on Fridays will be adorned with light from that Friday to the next.❞
● (صحيح جامع الصغير ٢/٦٤٧٠)
💠Prophet ﷺ said: ❝Whoever recites Surah Al-Kahf on Friday will have a light for him between this Friday and the next.❞
● {السنن الكبرى ٥٨٥٦}
💢The Messenger of Allāh ﷺ said: ❝Send prayer upon me abundantly on the day of Jumu’ah (Friday) & on the night of Jumu’ah (Thursday night) for he who sends prayer upon me one time, Allāh sends prayer upon him 10 times.❞
● [صحيح الجامع ١٢٠٩]
💠Prophet ﷺ said: ❝There is such an hour on Friday, that if any Muslim makes Du’ā during it, his Du’ā will be accepted.❞
● {صحيح البخاري ٥٢٩٥، صحيح مسلم ٨٥٢}
💢Prophet ﷺ said: ❝Whoever performs Ghusl on Friday, and bathes completely, and goes early, arriving early, gets close and listens and is silent, there will be for him in every step he takes, the reward of a year of fasting and standing (in prayer).❞
● {جامع الترمذي ٤٩٦}
💠Prophet Muḥammad ﷺ said: ❝Jummah to Jummah expiates the minor sins in between them except for the major sins.❞
● [السلسلة الصحيحة ٣٦٢٣]
💢Prophet ﷺ said: ❝The best of days with Allāh is the day of Jumu'ah.❞
● {صحيح الجامع ١٠٩٨، السلسة الصحيحة ١٥٠٢}
💠Imām Ibn al-Qayyim (Rahimahu'Allah) said: ❝A time when Du’ās will be accepted is during the last hour of ‘Asr on Jumu’ah.❞
● {زاد المعاد ١/١٠٤}
💢 Sa'id bin Jubayr رحمه الله said:
❝That I hit whips on my head, it is more beloved to me, than me talking whilst the Imām is giving a sermon.❞
● [طبقات ابن سعد ٠٦٢/٦]
❖ @AlfurqaN_FoundatioN | #Jumuah
💢The Messenger of Allāh ﷺ said: ❝ Verily, Allah has made this day (of Friday) a celebration for the Muslims. So whoever comes to Friday (prayer), then let him bathe himself, and if he has any perfume let him put some on, and use the toothstick.❞
● [رواه ابن ماجه ١٠٩٨ وصحيح الترغيب ١\٢٩٨]
💠 Ibn al-Qayyim [رحمه الله] said:
❝The Friday prayer is from the greatest of congregations of the Muslims.❞
● {زاد المعاد ١:٣٦٤-٣٦٥}
💢 The Messenger of Allāh ﷺ said: ❝Increase in salutations upon me, on the day of Friday (Jumu'ah) and its night.❞
● [زاد المعاد ٢\٤٢٠]
💠 Prophet ﷺ reported to have said:
💥❝The best of prayers with Allāh is the prayer of morning (Fajr) on the Day of Friday in congregation.❞
● {الصحيحة ١٥٦٦}
💢Prophet ﷺ said: ❝Whoever reads Surah Al-Kahf on Fridays will be adorned with light from that Friday to the next.❞
● (صحيح جامع الصغير ٢/٦٤٧٠)
💠Prophet ﷺ said: ❝Whoever recites Surah Al-Kahf on Friday will have a light for him between this Friday and the next.❞
● {السنن الكبرى ٥٨٥٦}
💢The Messenger of Allāh ﷺ said: ❝Send prayer upon me abundantly on the day of Jumu’ah (Friday) & on the night of Jumu’ah (Thursday night) for he who sends prayer upon me one time, Allāh sends prayer upon him 10 times.❞
● [صحيح الجامع ١٢٠٩]
💠Prophet ﷺ said: ❝There is such an hour on Friday, that if any Muslim makes Du’ā during it, his Du’ā will be accepted.❞
● {صحيح البخاري ٥٢٩٥، صحيح مسلم ٨٥٢}
💢Prophet ﷺ said: ❝Whoever performs Ghusl on Friday, and bathes completely, and goes early, arriving early, gets close and listens and is silent, there will be for him in every step he takes, the reward of a year of fasting and standing (in prayer).❞
● {جامع الترمذي ٤٩٦}
💠Prophet Muḥammad ﷺ said: ❝Jummah to Jummah expiates the minor sins in between them except for the major sins.❞
● [السلسلة الصحيحة ٣٦٢٣]
💢Prophet ﷺ said: ❝The best of days with Allāh is the day of Jumu'ah.❞
● {صحيح الجامع ١٠٩٨، السلسة الصحيحة ١٥٠٢}
💠Imām Ibn al-Qayyim (Rahimahu'Allah) said: ❝A time when Du’ās will be accepted is during the last hour of ‘Asr on Jumu’ah.❞
● {زاد المعاد ١/١٠٤}
💢 Sa'id bin Jubayr رحمه الله said:
❝That I hit whips on my head, it is more beloved to me, than me talking whilst the Imām is giving a sermon.❞
● [طبقات ابن سعد ٠٦٢/٦]
❖ @AlfurqaN_FoundatioN | #Jumuah
🔰Among the causes of having worries disappear and sins forgiven is sending ṣalāh (supplications for peace) upon the Prophet ﷺ, and the effect of sending ṣalāh upon him on Friday is greatest.
💠Ubayy ibn Kaʻb, may Allah be pleased with him, said,
🔰"O Messenger of Allah, I frequently invoke the blessings of Allah upon you. How much of my supplications should I devote to you?"
💢He, sallallaahu ‘alayhi wa sallam, said, "Whatever you wish." I said, "A quarter?" He said, "Whatever you wish, and if you do more, it is better for you." I said, "One half?" He said, "Whatever you wish, and if you do more, it is better for you." I said, "Two thirds?" He said, "Whatever you wish, and if you do more, it is better for you." I said, "Shall I devote all my supplication to (invoking blessings upon) you?"
💥He said, "Then, you will be freed from your worry and your sin will be forgiven."
[At-Tirmithi: good-authentic; Al-Haakim in Al-Mustadrak]
💠Anas bin Maalik (radhi Allaahu anhu) said: Verily the Prophet (salla Allahu alaihi wa sallam) said:
💥Whoever sends Salah upon me once Allah will send ten (blessings) upon him and remove ten of his sins and raise his rank by ten levels.
[Imam Ahmad in his Musnad, Imam Bukharee in Adabul Mufrad #642 and #643. Jami Sagheer #6359 authenticated by Al Abaanee]
💠“Truly Allah and His angels say Salah on the Prophet, O you believers, recite Salah on him and send Salam on him completely.” [Al-Ahzab | C.33: A.56]
💠 Ibn Abbas (Rady'Allahu anhu) reported: The Messenger of Allah ﷺ, said,
‼️"Whoever forgets to send blessings upon me, he has missed a path to Paradise."
[Sunan Ibn Mäjah 908]
@AlfurqaN_FoundatioN | #jumuah
💠Ubayy ibn Kaʻb, may Allah be pleased with him, said,
🔰"O Messenger of Allah, I frequently invoke the blessings of Allah upon you. How much of my supplications should I devote to you?"
💢He, sallallaahu ‘alayhi wa sallam, said, "Whatever you wish." I said, "A quarter?" He said, "Whatever you wish, and if you do more, it is better for you." I said, "One half?" He said, "Whatever you wish, and if you do more, it is better for you." I said, "Two thirds?" He said, "Whatever you wish, and if you do more, it is better for you." I said, "Shall I devote all my supplication to (invoking blessings upon) you?"
💥He said, "Then, you will be freed from your worry and your sin will be forgiven."
[At-Tirmithi: good-authentic; Al-Haakim in Al-Mustadrak]
💠Anas bin Maalik (radhi Allaahu anhu) said: Verily the Prophet (salla Allahu alaihi wa sallam) said:
💥Whoever sends Salah upon me once Allah will send ten (blessings) upon him and remove ten of his sins and raise his rank by ten levels.
[Imam Ahmad in his Musnad, Imam Bukharee in Adabul Mufrad #642 and #643. Jami Sagheer #6359 authenticated by Al Abaanee]
💠“Truly Allah and His angels say Salah on the Prophet, O you believers, recite Salah on him and send Salam on him completely.” [Al-Ahzab | C.33: A.56]
💠 Ibn Abbas (Rady'Allahu anhu) reported: The Messenger of Allah ﷺ, said,
‼️"Whoever forgets to send blessings upon me, he has missed a path to Paradise."
[Sunan Ibn Mäjah 908]
@AlfurqaN_FoundatioN | #jumuah
💠Fazr Salat on Friday💠
💎It was narrated by Ibn ‘Umar (Rady'Allahu Anhu): The Apostle of Allah (ﷺ) said:
💠‼️“The best prayer before Allaah is Fajr prayer on Friday in congregation"‼️
[al-Bayhaqi in Shu’ab al-Eemaan]
🌷Sending Salah upon the Prophet Muhammad sallallahu alaihe wa sallam 🌷
💠Sending ṣalāh upon the Prophet ﷺ on Friday is better than on the rest of the days, and its night (Thursday night) is the best of nights. He ﷺ said,
🌷“Among the best of your days is Friday, so frequently send ṣalāh upon me therein.”
الصلاة على النبي ﷺ يوم الجمعة أفضل من بقيّة الأيام، وليلتها أفضل الليالي، قال ﷺ: (إن من أفضل أيامكم يوم الجمعة فأكثروا عليّ من الصلاة فيه)
💠The crown of all adhkār on Friday is sending ṣalāh (supplications for peace) upon the Prophet ﷺ. Those who mention it the most are those most mentioned in the heavens (by the angels) and those with the most tranquility on earth.
تاج الأذكار يوم الجمعة الصلاة على النبي ﷺ، أكثر الناس لها ذكراً أكثرهم ذكراً في السماء وطمأنينة في الأرض
Sheikh Abdel Aziz AlTarefe (May Allah free him)
💠“Truly Allah and His angels say Salah on the Prophet, O you believers, recite Salah on him and send Salam on him completely.” [Al-Ahzab | C.33: A.56]
@AlfurqaN_FoundatioN | #jumuah
💎It was narrated by Ibn ‘Umar (Rady'Allahu Anhu): The Apostle of Allah (ﷺ) said:
💠‼️“The best prayer before Allaah is Fajr prayer on Friday in congregation"‼️
[al-Bayhaqi in Shu’ab al-Eemaan]
🌷Sending Salah upon the Prophet Muhammad sallallahu alaihe wa sallam 🌷
💠Sending ṣalāh upon the Prophet ﷺ on Friday is better than on the rest of the days, and its night (Thursday night) is the best of nights. He ﷺ said,
🌷“Among the best of your days is Friday, so frequently send ṣalāh upon me therein.”
الصلاة على النبي ﷺ يوم الجمعة أفضل من بقيّة الأيام، وليلتها أفضل الليالي، قال ﷺ: (إن من أفضل أيامكم يوم الجمعة فأكثروا عليّ من الصلاة فيه)
💠The crown of all adhkār on Friday is sending ṣalāh (supplications for peace) upon the Prophet ﷺ. Those who mention it the most are those most mentioned in the heavens (by the angels) and those with the most tranquility on earth.
تاج الأذكار يوم الجمعة الصلاة على النبي ﷺ، أكثر الناس لها ذكراً أكثرهم ذكراً في السماء وطمأنينة في الأرض
Sheikh Abdel Aziz AlTarefe (May Allah free him)
💠“Truly Allah and His angels say Salah on the Prophet, O you believers, recite Salah on him and send Salam on him completely.” [Al-Ahzab | C.33: A.56]
@AlfurqaN_FoundatioN | #jumuah