⭕️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
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 8
⭕️11-a Allah (subhanahu wa ta'ala) Affirmed this for Himself
💢Qur'an[⭕️26]; Hadith[⭕️27]; and there is ijmaa of the Salaf concerning this.
[⭕️26 - Allah (azza wajal) said: “He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne. He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.” [al-Hadid 57/4];
“(O Unbelievers!) if ye prayed for victory and judgment, now hath the judgment come to you: if ye desist (from wrong), it will be best for you: if ye return (to the attack), so shall We. Not the least good will your forces be to you even if they were multiplied: for verily Allah is with those who believe!” [al-Anfal 8/19];
“He said: Fear not: for I am with you: I hear and see (everything).” [Ta-Ha 20/46]
[⭕️27- It is reported that RasulAllah (saw) said: "Do not grieve, Allah is with us!" [Bukhari; Muslim]
⭕️11-b The meaning of Ma’iyyah
⭕️11-b-i In the Language
🔰Indicates an unrestricted association and companionship. But what its meanings imply will differ according to the word appended or connected to it, or according to the context or situation. For instance, it can mean:
⭕️11-b-i-1 To Mean to Actually Mix or Mingle
🍃e.g., I mixed the water with the milk.
⭕️11-b-i-2 To Imply Help and Support
💢e.g., The one who is helping may say: I am with you
⭕️11-b-i-2 To Imply a Threat and Warning
💠e.g., the punisher may say to the criminal: Go, but I am with you. Hence it's meaning are in agreement and so it's a Mutawatir word; although its implications and rulings differ according to whatever it is appended to.
⭕️11-b-ii al-Ma’iyyah which is Ascribed to Allah (azza wajal)
⭕️11-b-ii-1 Used in it's Real Sense and Not Figuratively
🔰It's used in it's real sense and not figuratively, except the Ma'iyyah of Allah with His creation is not like the Ma'iyyah of the creation with the creation. His Ma'iyyah is a higher more perfect form. And that which is deduced from the Ma'iyyah of the creation with the creation can not be applied to the Ma'iyyah of Allah with His creation.
⭕️11-b-ii-2 Some of the Salaf Explained it to Mean His Knowledge of His Creation
💠On the other hand, some of the Salaf explained it to mean His Knowledge of His creation. This refutes the HulUlee Jahmis who say that Allah Himself is in every place. Hence these Salaf explained that this Ma'iyyah affirmed for Allah, does not mean that He Himself is with us. As that would be absurd, contradicting the mind and shari'ah; it would contradict His Uluw which is obligatory for Him; and it implies that the creation surrounds Him.
⭕️11-c The Ma’iyyah of Allah (awj) is of Two Categories
⭕️11-c-i The General Sense
💥He encompasses all His creation, in terms of His knowledge, Omnipotence etc. and other aspects of Him being the only Lord and Sustainer (Rububiyyah). This category obligates its believer to have complete fear and awareness of Allah [⭕️28.]
[⭕️28- Allah (azza wajal) said: “He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne. He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.” [al-Hadid 57/4];
“Seest thou not that Allah doth know (all) that is in the heavens and on earth? There is not a secret consultation between three, but He makes the fourth among them, -Nor between five but He makes the sixth- nor between fewer nor more, but He is in their midst, wheresoever they be: In the end will He tell them the truth of their conduct, on the Day of Judgment. For Allah has full knowledge of all things.” [al-Mujadila 58/7]
⭕️11-c-ii The Specific Sense
💥He assists and supports all who are entitled to be supported, from the Messengers and their followers.
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 8
⭕️11-a Allah (subhanahu wa ta'ala) Affirmed this for Himself
💢Qur'an[⭕️26]; Hadith[⭕️27]; and there is ijmaa of the Salaf concerning this.
[⭕️26 - Allah (azza wajal) said: “He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne. He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.” [al-Hadid 57/4];
“(O Unbelievers!) if ye prayed for victory and judgment, now hath the judgment come to you: if ye desist (from wrong), it will be best for you: if ye return (to the attack), so shall We. Not the least good will your forces be to you even if they were multiplied: for verily Allah is with those who believe!” [al-Anfal 8/19];
“He said: Fear not: for I am with you: I hear and see (everything).” [Ta-Ha 20/46]
[⭕️27- It is reported that RasulAllah (saw) said: "Do not grieve, Allah is with us!" [Bukhari; Muslim]
⭕️11-b The meaning of Ma’iyyah
⭕️11-b-i In the Language
🔰Indicates an unrestricted association and companionship. But what its meanings imply will differ according to the word appended or connected to it, or according to the context or situation. For instance, it can mean:
⭕️11-b-i-1 To Mean to Actually Mix or Mingle
🍃e.g., I mixed the water with the milk.
⭕️11-b-i-2 To Imply Help and Support
💢e.g., The one who is helping may say: I am with you
⭕️11-b-i-2 To Imply a Threat and Warning
💠e.g., the punisher may say to the criminal: Go, but I am with you. Hence it's meaning are in agreement and so it's a Mutawatir word; although its implications and rulings differ according to whatever it is appended to.
⭕️11-b-ii al-Ma’iyyah which is Ascribed to Allah (azza wajal)
⭕️11-b-ii-1 Used in it's Real Sense and Not Figuratively
🔰It's used in it's real sense and not figuratively, except the Ma'iyyah of Allah with His creation is not like the Ma'iyyah of the creation with the creation. His Ma'iyyah is a higher more perfect form. And that which is deduced from the Ma'iyyah of the creation with the creation can not be applied to the Ma'iyyah of Allah with His creation.
⭕️11-b-ii-2 Some of the Salaf Explained it to Mean His Knowledge of His Creation
💠On the other hand, some of the Salaf explained it to mean His Knowledge of His creation. This refutes the HulUlee Jahmis who say that Allah Himself is in every place. Hence these Salaf explained that this Ma'iyyah affirmed for Allah, does not mean that He Himself is with us. As that would be absurd, contradicting the mind and shari'ah; it would contradict His Uluw which is obligatory for Him; and it implies that the creation surrounds Him.
⭕️11-c The Ma’iyyah of Allah (awj) is of Two Categories
⭕️11-c-i The General Sense
💥He encompasses all His creation, in terms of His knowledge, Omnipotence etc. and other aspects of Him being the only Lord and Sustainer (Rububiyyah). This category obligates its believer to have complete fear and awareness of Allah [⭕️28.]
[⭕️28- Allah (azza wajal) said: “He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne. He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.” [al-Hadid 57/4];
“Seest thou not that Allah doth know (all) that is in the heavens and on earth? There is not a secret consultation between three, but He makes the fourth among them, -Nor between five but He makes the sixth- nor between fewer nor more, but He is in their midst, wheresoever they be: In the end will He tell them the truth of their conduct, on the Day of Judgment. For Allah has full knowledge of all things.” [al-Mujadila 58/7]
⭕️11-c-ii The Specific Sense
💥He assists and supports all who are entitled to be supported, from the Messengers and their followers.
This category obligates its believer to have complete courage and persistence [⭕️29.]
[⭕️29- Allah (azza wajal) said: “For Allah is with those who restrain themselves, and those who do good.” [an-Nahl 16/128];
“If ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion: Have no fear, for Allah is with us. Then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is Exalted to the Heights: for Allah is Exalted in Might, Wise.” [at-Tawbah 9/40]
⭕️11-d Is al-Ma’iyyah an Attribute that Relates to Allah’s Self or His Actions?
⭕️11-d-i General Sense
💢It's an Attribute that relates to His Self, as it has always existed and will always exist.
⭕️11-d-ii Specific Sense
🔰It's an Attribute relating to His Actions, as it occurs when the causes for it exist, and ceases when it's causes are absent e.g., it occurs when the believers need the help and not when no help is needed e.g., it occurs for the believers and not the disbelievers.
❖ @AlfurqaN_FoundatioN | #Aqeedah
[⭕️29- Allah (azza wajal) said: “For Allah is with those who restrain themselves, and those who do good.” [an-Nahl 16/128];
“If ye help not (your leader), (it is no matter): for Allah did indeed help him, when the Unbelievers drove him out: he had no more than one companion; they two were in the cave, and he said to his companion: Have no fear, for Allah is with us. Then Allah sent down His peace upon him, and strengthened him with forces which ye saw not, and humbled to the depths the word of the Unbelievers. But the word of Allah is Exalted to the Heights: for Allah is Exalted in Might, Wise.” [at-Tawbah 9/40]
⭕️11-d Is al-Ma’iyyah an Attribute that Relates to Allah’s Self or His Actions?
⭕️11-d-i General Sense
💢It's an Attribute that relates to His Self, as it has always existed and will always exist.
⭕️11-d-ii Specific Sense
🔰It's an Attribute relating to His Actions, as it occurs when the causes for it exist, and ceases when it's causes are absent e.g., it occurs when the believers need the help and not when no help is needed e.g., it occurs for the believers and not the disbelievers.
❖ @AlfurqaN_FoundatioN | #Aqeedah
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 9
⭕️ 12-a A Beneficial Point [⭕️30]
[⭕️30- Ibn Taymiyyah, al-Aql wa’n-Naql, 1/43-44]
🍃If there is a contradiction between two proofs, then there are three possibilities:
⭕️12-a-i A Contradiction Between two Qat’i (Definite) Proofs
🔰-i.e., even the mind can definitely affirm their meanings.
⭕️12-a-i-1 Hence There can be No Contradiction
💠Because if there was a contradiction, then one of them would have to be eliminated, but the Qat'i proof must be accepted. And if both are accepted, then this too is absurd -if they do contradict- as it leads to accepting two contradictory things. Hence there can be no contradiction.
⭕️12-a-i-2 Hence If it is Thought that There's a Contradiction
💢Hence if it is thought that there's a contradiction: then it's because in reality one or both are not Qat'i. Or because there is no contradiction, in that either of them can be interpreted in another way.
⭕️12-a-i-3 There's No Contradiction Between an Abrogated Text and the Abrogating Text
🍃As the abrogated text no longer exists and is not valid. And nothing can oppose the abrogating text.
🔰12-a-ii A Contradiction Between Two Dhanni (Less Definite) Proofs
💢i.e., they are Dhanni in their Dhalalah (meaning) and/or their Thubut (authenticity). Hence the stronger one is sought and it will take precedence.
⭕️12-a-iii A Contradiction Between a Qat’i Proof and a Dhanni Proof
🔰The Qat'i proof takes precedence.
⭕️12-b In this case Both Sets of Texts are Qat’i
💢The texts affirming His Uluw and those affirming His Ma'iyyah are Qat'i in meaning and authenticity.
⭕️12-c Allah (awj) has Combined these Two Attributes in the very Same Ayah [⭕️31]
[⭕️31- Allah (azza wajal) said: “He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne. He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.” [al-Hadid 57/4]
💠Hence there can be no contradiction, for several reasons.
🔰12-c-i The Texts themselves have Combined the Two
🍃And the texts would never produce something contradictory and absurd.
⭕️12-c-ii al-Ma’iyyah does Not Necessarily Imply Mixing or Being Incorporated in a Place
🍃e.g., "We continued to travel while the moon was with us." And this phrase makes perfect sense -even though the moon is in the sky and not on the earth next to the travelers. Hence if we can combine Uluw and Ma'iyyah concerning the creation; then it's all the more permitted concerning the Creator.
⭕️12-c-iii Even If we Assumed There Was a Contradiction
🔰i.e., between the Uluw and Ma'iyyah of the creation. Then this does not mean the same applies to the Creator. As there is nothing like Him in all His Attributes. So His Uluw and Ma'iyyah need not be like that of the creation.
⭕️12-d Similarly We can Combine the Texts Affirming His Uluww and His Being Infront of the One Who is Praying
🔰12-d-i The Texts Themselves have Combined Them
💢And the texts would never produce contradictions and absurdity.
⭕️12-d-ii Being High Need Not Contradict being Infront
🔰e.g., "The Sun is in front of my face." (while a man looks at it rising) And this phrase is correct in the language and makes sense. Hence if we can combine these two concerning the creation, then we can, all the more, do so concerning the Creator.
⭕️12-d-iii Even If We Assumed There Was a Contradiction
💢i.e., between being "high" and being "infront" concerning the creation. Then the same need not be the case for the Creator. There is nothing like Him in all of His Attributes. So His Being High and Infront need not be like that of the creation.
❖ @AlfurqaN_FoundatioN | #Aqeedah
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 9
⭕️ 12-a A Beneficial Point [⭕️30]
[⭕️30- Ibn Taymiyyah, al-Aql wa’n-Naql, 1/43-44]
🍃If there is a contradiction between two proofs, then there are three possibilities:
⭕️12-a-i A Contradiction Between two Qat’i (Definite) Proofs
🔰-i.e., even the mind can definitely affirm their meanings.
⭕️12-a-i-1 Hence There can be No Contradiction
💠Because if there was a contradiction, then one of them would have to be eliminated, but the Qat'i proof must be accepted. And if both are accepted, then this too is absurd -if they do contradict- as it leads to accepting two contradictory things. Hence there can be no contradiction.
⭕️12-a-i-2 Hence If it is Thought that There's a Contradiction
💢Hence if it is thought that there's a contradiction: then it's because in reality one or both are not Qat'i. Or because there is no contradiction, in that either of them can be interpreted in another way.
⭕️12-a-i-3 There's No Contradiction Between an Abrogated Text and the Abrogating Text
🍃As the abrogated text no longer exists and is not valid. And nothing can oppose the abrogating text.
🔰12-a-ii A Contradiction Between Two Dhanni (Less Definite) Proofs
💢i.e., they are Dhanni in their Dhalalah (meaning) and/or their Thubut (authenticity). Hence the stronger one is sought and it will take precedence.
⭕️12-a-iii A Contradiction Between a Qat’i Proof and a Dhanni Proof
🔰The Qat'i proof takes precedence.
⭕️12-b In this case Both Sets of Texts are Qat’i
💢The texts affirming His Uluw and those affirming His Ma'iyyah are Qat'i in meaning and authenticity.
⭕️12-c Allah (awj) has Combined these Two Attributes in the very Same Ayah [⭕️31]
[⭕️31- Allah (azza wajal) said: “He it is Who created the heavens and the earth in Six Days, and is moreover firmly established on the Throne. He knows what enters within the earth and what comes forth out of it, what comes down from heaven and what mounts up to it. And He is with you wheresoever ye may be. And Allah sees well all that ye do.” [al-Hadid 57/4]
💠Hence there can be no contradiction, for several reasons.
🔰12-c-i The Texts themselves have Combined the Two
🍃And the texts would never produce something contradictory and absurd.
⭕️12-c-ii al-Ma’iyyah does Not Necessarily Imply Mixing or Being Incorporated in a Place
🍃e.g., "We continued to travel while the moon was with us." And this phrase makes perfect sense -even though the moon is in the sky and not on the earth next to the travelers. Hence if we can combine Uluw and Ma'iyyah concerning the creation; then it's all the more permitted concerning the Creator.
⭕️12-c-iii Even If we Assumed There Was a Contradiction
🔰i.e., between the Uluw and Ma'iyyah of the creation. Then this does not mean the same applies to the Creator. As there is nothing like Him in all His Attributes. So His Uluw and Ma'iyyah need not be like that of the creation.
⭕️12-d Similarly We can Combine the Texts Affirming His Uluww and His Being Infront of the One Who is Praying
🔰12-d-i The Texts Themselves have Combined Them
💢And the texts would never produce contradictions and absurdity.
⭕️12-d-ii Being High Need Not Contradict being Infront
🔰e.g., "The Sun is in front of my face." (while a man looks at it rising) And this phrase is correct in the language and makes sense. Hence if we can combine these two concerning the creation, then we can, all the more, do so concerning the Creator.
⭕️12-d-iii Even If We Assumed There Was a Contradiction
💢i.e., between being "high" and being "infront" concerning the creation. Then the same need not be the case for the Creator. There is nothing like Him in all of His Attributes. So His Being High and Infront need not be like that of the creation.
❖ @AlfurqaN_FoundatioN | #Aqeedah
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 10
⭕️13-a Ahlu’s-Sunnah are Agreed About His Nuzul
💥"Our Lord descends to the lowest heaven in the last third of the night..." [⭕️32] His Nuzul is one of His Attributes that pertain to His Actions. It is real in a manner befitting His Majesty.
[⭕️32-2- This hadith had been narrated by Bukhari and Muslim from Abu Hurayrah (Rady'Allahu anhu) and there are some very similar narrations from 27 other companions.]
⭕️13-b It does Not Mean His Command Descends
💢Nor does it mean His Mercy or one of His angels descends; for several reasons:
⭕️13-b-i It Differs from the Apparent Meaning of the Hadith
🔰For what is most apparent is that the Nuzul is ascribed to Allah (azza wajal).
⭕️13-b-ii It would make it Necessary to say that There is an Omission the Hadith
🍃While the principle is that nothing is omitted.
⭕️13-b-iii His (azza wajal) Command and Mercy Descend All the Time
🔰And they don't only descend during the last third of the night. If it is said: "It is the descent of a special command or special mercy that descends only during that part of the night." Then the reply is: "The hadith says that the limit of the descent is to the lowest heaven. So what is the point of RasulAllah (sallallahu alaihe wa sallam) informing us of a mercy that reaches the lowest heaven and not to us on the earth?"
⭕️13-b-iv The One Descending Can Only be Allah (azza wajal)
🔰For the one descending says, in the hadith: "... who is seeking pardon so that I should pardon him..." And only Allah can say all this.
⭕️13-c Combining the Fact that Allah (azza wa al) is Himself al-Uluw (Above) and that He Nuzul (Descend) to the Lowest Heaven
💢These two facts are not contradictory because:
⭕️13-c-i The Text themselves have Mentioned Both
🍃And the texts would never produce contradiction or absurdity.
⭕️13-c-ii Nothing is like Allah (azza wajal) in All His Attributes
🔰His Nuzul is not like the descent of the creation. So His Nuzul need not be contradictory in anyway, to His Uluw.
⭕️14-a Allah (azza wajal) has a Real Face Befitting His Majesty
⭕️14-a-i Qur’an [⭕️33]
[⭕️33- Allah (azza wajal) said: “But will abide (for ever) the Face of thy Lord, full of Majesty, Bounty and Honour.” [ar-Rahman 55/27]
⭕️14-a-ii Hadith [⭕️34]
[⭕️34- It was narrated that RasulAllah (sallallahu alaihe wa sallam) said: "I ask you for the joy of looking at your Face..." [Nasai]
💥It's an Attribute that pertains to His Self.
⭕️14-b It’s Not Correct to Distort the Meaning to ath-Thawaab (Reward)
🔰It’s not correct to distort the meaning to reward i.e., ath-Thawaab; for several reasons.
⭕️14-b-i It Differs from what is Apparent from the Text
🍃So a proof is needed to use a non-apparent meaning. And no such proof exists.
⭕️14-b-ii The Face is Attributed to Allah (azza wajal)
💢So either it is: an Attribute of His, or it is not an Attribute but exists by itself e.g., the House of Allah. So ath-Thawaab is a creation which is separate from Allah.
And the Face is one of His Attributes. So how can one be explained to mean the other?
⭕️14-b-iii The Face is Described such that it can Not Mean Reward [⭕️35]
[⭕️35-RasulAllah (sallallahu alaihe wa sallam) said: "The splendour of His Face would burn any of the creation which His Sight extends to." [Muslim]
❖ @AlfurqaN_FoundatioN | #Aqeedah
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 10
⭕️13-a Ahlu’s-Sunnah are Agreed About His Nuzul
💥"Our Lord descends to the lowest heaven in the last third of the night..." [⭕️32] His Nuzul is one of His Attributes that pertain to His Actions. It is real in a manner befitting His Majesty.
[⭕️32-2- This hadith had been narrated by Bukhari and Muslim from Abu Hurayrah (Rady'Allahu anhu) and there are some very similar narrations from 27 other companions.]
⭕️13-b It does Not Mean His Command Descends
💢Nor does it mean His Mercy or one of His angels descends; for several reasons:
⭕️13-b-i It Differs from the Apparent Meaning of the Hadith
🔰For what is most apparent is that the Nuzul is ascribed to Allah (azza wajal).
⭕️13-b-ii It would make it Necessary to say that There is an Omission the Hadith
🍃While the principle is that nothing is omitted.
⭕️13-b-iii His (azza wajal) Command and Mercy Descend All the Time
🔰And they don't only descend during the last third of the night. If it is said: "It is the descent of a special command or special mercy that descends only during that part of the night." Then the reply is: "The hadith says that the limit of the descent is to the lowest heaven. So what is the point of RasulAllah (sallallahu alaihe wa sallam) informing us of a mercy that reaches the lowest heaven and not to us on the earth?"
⭕️13-b-iv The One Descending Can Only be Allah (azza wajal)
🔰For the one descending says, in the hadith: "... who is seeking pardon so that I should pardon him..." And only Allah can say all this.
⭕️13-c Combining the Fact that Allah (azza wa al) is Himself al-Uluw (Above) and that He Nuzul (Descend) to the Lowest Heaven
💢These two facts are not contradictory because:
⭕️13-c-i The Text themselves have Mentioned Both
🍃And the texts would never produce contradiction or absurdity.
⭕️13-c-ii Nothing is like Allah (azza wajal) in All His Attributes
🔰His Nuzul is not like the descent of the creation. So His Nuzul need not be contradictory in anyway, to His Uluw.
⭕️14-a Allah (azza wajal) has a Real Face Befitting His Majesty
⭕️14-a-i Qur’an [⭕️33]
[⭕️33- Allah (azza wajal) said: “But will abide (for ever) the Face of thy Lord, full of Majesty, Bounty and Honour.” [ar-Rahman 55/27]
⭕️14-a-ii Hadith [⭕️34]
[⭕️34- It was narrated that RasulAllah (sallallahu alaihe wa sallam) said: "I ask you for the joy of looking at your Face..." [Nasai]
💥It's an Attribute that pertains to His Self.
⭕️14-b It’s Not Correct to Distort the Meaning to ath-Thawaab (Reward)
🔰It’s not correct to distort the meaning to reward i.e., ath-Thawaab; for several reasons.
⭕️14-b-i It Differs from what is Apparent from the Text
🍃So a proof is needed to use a non-apparent meaning. And no such proof exists.
⭕️14-b-ii The Face is Attributed to Allah (azza wajal)
💢So either it is: an Attribute of His, or it is not an Attribute but exists by itself e.g., the House of Allah. So ath-Thawaab is a creation which is separate from Allah.
And the Face is one of His Attributes. So how can one be explained to mean the other?
⭕️14-b-iii The Face is Described such that it can Not Mean Reward [⭕️35]
[⭕️35-RasulAllah (sallallahu alaihe wa sallam) said: "The splendour of His Face would burn any of the creation which His Sight extends to." [Muslim]
❖ @AlfurqaN_FoundatioN | #Aqeedah
💠 Al-Ḥasan al-Baṣrī (Rahimahu'Allah)
🔰"Loving the dunya and its pleasures only diminishes your love for the hereafter.”
[Jami al-Ulum Wal-Hikam, vol. 2, pg. 203.]
🔰"Loving the dunya and its pleasures only diminishes your love for the hereafter.”
[Jami al-Ulum Wal-Hikam, vol. 2, pg. 203.]
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 11
⭕️15-a Allah (azza wajal) has Two Hands that Befit Him
🔰Both being from His Attributes that pertains to His Self being in a manner that befits Him.
⭕️15-a-i Qur'an [⭕️36]
[⭕️36-Allah (azza wajal) said: “(Allah) said: O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?” [as-Sad 38/75]
⭕️15-a-ii Hadith [⭕️37]
[⭕️37-RasulAllah (sallallahu alaihe wa sallam) reported to have said: "The Hand of Allah is full and gives continuously." [Bukhari; Muslim]
⭕️15-b It does Not Mean al-Quwwah (Power) or an-Ni’mah (Blessing)
⭕️15-b-i It Differs from what is Apparent from the Texts
🔰And there's no proof for these figurative meanings.
⭕️15-b-ii These Meanings are Impossible in the Language
🍃As in Arabic, it's impossible to say that "Two Hands" means "Two Powers" or "Two Blessings".
⭕️15-b-iii Power or Blessing is Never Found in the Dual Form
💢While Hand is found as dual; i.e. the Two Hands of Allah. So how can the former be meanings for the latter?
⭕️15-b-iv If We Assumed it Did Mean Power
💠It could then be correct to say that Iblis was also made by Allah's Hands (i.e., Power, according to this false belief) [⭕️38]. This is absurd! And Iblis would have argued against Allah via this, as he would claim to be the same as Adam -both being created by His "Power"- according to this false interpretation.
[⭕️38-Allah (azza wajal) said: “(Allah) said: O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?” [as-Sad 38/75]
⭕️15-b-v The Hands are Dscribed such that They Can Only Be Hands
🔰The texts have described al-Kaff (a Palm) for Allah (azza wajal) and has affirmed al- Asaabi (Fingers) and that His Hand al-Qabd (Grasps) and al-Hazz (Shakes) [⭕️39]
[⭕️39-RasulAllah (sallallahu alaihe wa sallam) said: "Allah (subhanahu wa ta'ala) will grasp the heavens with His Hand and the earth with the other, then He will shake them." [Bukhari; Muslim]
⭕️16-a Allah (azza wajal) has Two Eyes that Befit Him
💥Ahlu’s-Sunnah has agreed upon this: “He Sees by them.” them being real, not resembling the eyes of the creation. They are Attributes that pertain to His Self.
⭕️16-a-i Qur’an [⭕️40]
[⭕️40-Allah (azza wajal) said: “She floats under Our Eyes: recompense to one who had been rejected (with scorn)!” [al-Qamar 54/14]
⭕️16-a-ii Hadith [⭕️41]
[⭕️41-RasulAllah (sallallahu alaihe wa sallam) reported to have said: “And your Lord is not one-eyed.” [Muslim]
⭕️16-b It does Not Mean al-Ilm (Knowledge) or Ru’yah (the Ability to See)
🔰It does not mean al-Ilm or Ru’yah for several reasons.
⭕️16-b-i It Differs from what is Apparent from the Texts
💢And there's no proof for these figurative meanings.
⭕️16-b-ii The Eyes are Described such that They Can Only Be Eyes [⭕️42]
[⭕️42-RasulAllah (sallallahu alaihe wa sallam) reported to have said: “And your Lord is not one-eyed.” [Muslim]
⭕️17-a In the Singular Form
💢i.e., One Hand [⭕️43] or One Eye [⭕️44]
[⭕️43-Allah (azza wajal) said: “Blessed be He in Whose hands is Dominion; and He over all things hath Power.” [al-Mulk 67/1]
[⭕️44- Allah (azza wajal) said: “Throw (the child) into the chest, and throw (the chest) into the river: the river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him: But I cast (the garment of) love over thee from Me: and (this) in order that thou mayest be reared under Mine eye.” [Ta-Ha 20/39]
⭕️17-b In the Plural Form
🍃i.e., Hands [⭕️45] and Eyes [⭕️46]
[⭕️45- Allah (azza wajal) said: “Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while ye have knowledge?” [Al-i Imran 3/71]
[⭕️46- Allah (azza wajal) said: “She floats under Our Eyes: recompense to one who had been rejected (with scorn)!” [al-Qamar 54/14]
🍃17-c In the Dual Form
🔰i.e., Two Hands [⭕️47] and Two Eyes [⭕️48]
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 11
⭕️15-a Allah (azza wajal) has Two Hands that Befit Him
🔰Both being from His Attributes that pertains to His Self being in a manner that befits Him.
⭕️15-a-i Qur'an [⭕️36]
[⭕️36-Allah (azza wajal) said: “(Allah) said: O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?” [as-Sad 38/75]
⭕️15-a-ii Hadith [⭕️37]
[⭕️37-RasulAllah (sallallahu alaihe wa sallam) reported to have said: "The Hand of Allah is full and gives continuously." [Bukhari; Muslim]
⭕️15-b It does Not Mean al-Quwwah (Power) or an-Ni’mah (Blessing)
⭕️15-b-i It Differs from what is Apparent from the Texts
🔰And there's no proof for these figurative meanings.
⭕️15-b-ii These Meanings are Impossible in the Language
🍃As in Arabic, it's impossible to say that "Two Hands" means "Two Powers" or "Two Blessings".
⭕️15-b-iii Power or Blessing is Never Found in the Dual Form
💢While Hand is found as dual; i.e. the Two Hands of Allah. So how can the former be meanings for the latter?
⭕️15-b-iv If We Assumed it Did Mean Power
💠It could then be correct to say that Iblis was also made by Allah's Hands (i.e., Power, according to this false belief) [⭕️38]. This is absurd! And Iblis would have argued against Allah via this, as he would claim to be the same as Adam -both being created by His "Power"- according to this false interpretation.
[⭕️38-Allah (azza wajal) said: “(Allah) said: O Iblis! What prevents thee from prostrating thyself to one whom I have created with my hands? Art thou haughty? Or art thou one of the high (and mighty) ones?” [as-Sad 38/75]
⭕️15-b-v The Hands are Dscribed such that They Can Only Be Hands
🔰The texts have described al-Kaff (a Palm) for Allah (azza wajal) and has affirmed al- Asaabi (Fingers) and that His Hand al-Qabd (Grasps) and al-Hazz (Shakes) [⭕️39]
[⭕️39-RasulAllah (sallallahu alaihe wa sallam) said: "Allah (subhanahu wa ta'ala) will grasp the heavens with His Hand and the earth with the other, then He will shake them." [Bukhari; Muslim]
⭕️16-a Allah (azza wajal) has Two Eyes that Befit Him
💥Ahlu’s-Sunnah has agreed upon this: “He Sees by them.” them being real, not resembling the eyes of the creation. They are Attributes that pertain to His Self.
⭕️16-a-i Qur’an [⭕️40]
[⭕️40-Allah (azza wajal) said: “She floats under Our Eyes: recompense to one who had been rejected (with scorn)!” [al-Qamar 54/14]
⭕️16-a-ii Hadith [⭕️41]
[⭕️41-RasulAllah (sallallahu alaihe wa sallam) reported to have said: “And your Lord is not one-eyed.” [Muslim]
⭕️16-b It does Not Mean al-Ilm (Knowledge) or Ru’yah (the Ability to See)
🔰It does not mean al-Ilm or Ru’yah for several reasons.
⭕️16-b-i It Differs from what is Apparent from the Texts
💢And there's no proof for these figurative meanings.
⭕️16-b-ii The Eyes are Described such that They Can Only Be Eyes [⭕️42]
[⭕️42-RasulAllah (sallallahu alaihe wa sallam) reported to have said: “And your Lord is not one-eyed.” [Muslim]
⭕️17-a In the Singular Form
💢i.e., One Hand [⭕️43] or One Eye [⭕️44]
[⭕️43-Allah (azza wajal) said: “Blessed be He in Whose hands is Dominion; and He over all things hath Power.” [al-Mulk 67/1]
[⭕️44- Allah (azza wajal) said: “Throw (the child) into the chest, and throw (the chest) into the river: the river will cast him up on the bank, and he will be taken up by one who is an enemy to Me and an enemy to him: But I cast (the garment of) love over thee from Me: and (this) in order that thou mayest be reared under Mine eye.” [Ta-Ha 20/39]
⭕️17-b In the Plural Form
🍃i.e., Hands [⭕️45] and Eyes [⭕️46]
[⭕️45- Allah (azza wajal) said: “Ye People of the Book! Why do ye clothe Truth with falsehood, and conceal the Truth, while ye have knowledge?” [Al-i Imran 3/71]
[⭕️46- Allah (azza wajal) said: “She floats under Our Eyes: recompense to one who had been rejected (with scorn)!” [al-Qamar 54/14]
🍃17-c In the Dual Form
🔰i.e., Two Hands [⭕️47] and Two Eyes [⭕️48]
[⭕️47- Allah (azza wajal) said: “The Jews say: Allah's hand is tied up. Be their hands tied up and be they accursed for the (blasphemy) they utter. Nay, both His hands are widely outstretched: He giveth and spendeth (of His bounty) as He pleaseth. But the revelation that cometh to thee from Allah increaseth in most of them their obstinate rebellion and blasphemy. Amongst them we have placed enmity and hatred till the Day of Judgment. Every time they kindle the fire of war, Allah doth extinguish it; but they (ever) strive to do mischief on earth. And Allah loveth not those who do mischief.” [al-Maidah 5/64]
[⭕️48- RasulAllah (sallallahu alaihe wa sallam) reported to have said: "When the slave stands in Prayer, he stands between the Two Eyes of ar- Rahmaan." [Ibnul Qayyim, Mukhtasar-us-Sawaa'iq]
⭕️17-d All these Forms are not Contradictory
⭕️17-d-i The Singular Covers the Dual and Plural
💢As this is correct in the language e.g., Man is singular but is used for all of 'mankind' (used in the generic sense).
⭕️17-d-ii If The Smallest Plural is Two
🍃Then there's no contradiction between the dual and plural.
⭕️17-d-iii If The Smallest Plural is Three (The Usual Definition) [⭕️49]
[⭕️49- Allah (azza wajal) said: “She floats under Our Eyes: recompense to one who had been rejected (with scorn)!” [al-Qamar 54/14]
💠In Arabic, the plural can be used to show honor and praise. Hence Allah says "Our Eyes." instead of "My Eyes.", to show this Honor for Himself. And "Eyes" is also plural, agreeing with the plural pronoun of "Our". Hence when the possessor of the attribute and the attribute itself are in the plural forms; then an even greater and more intense form of praise is implied.
❖ @AlfurqaN_FoundatioN | #Aqeedah
[⭕️48- RasulAllah (sallallahu alaihe wa sallam) reported to have said: "When the slave stands in Prayer, he stands between the Two Eyes of ar- Rahmaan." [Ibnul Qayyim, Mukhtasar-us-Sawaa'iq]
⭕️17-d All these Forms are not Contradictory
⭕️17-d-i The Singular Covers the Dual and Plural
💢As this is correct in the language e.g., Man is singular but is used for all of 'mankind' (used in the generic sense).
⭕️17-d-ii If The Smallest Plural is Two
🍃Then there's no contradiction between the dual and plural.
⭕️17-d-iii If The Smallest Plural is Three (The Usual Definition) [⭕️49]
[⭕️49- Allah (azza wajal) said: “She floats under Our Eyes: recompense to one who had been rejected (with scorn)!” [al-Qamar 54/14]
💠In Arabic, the plural can be used to show honor and praise. Hence Allah says "Our Eyes." instead of "My Eyes.", to show this Honor for Himself. And "Eyes" is also plural, agreeing with the plural pronoun of "Our". Hence when the possessor of the attribute and the attribute itself are in the plural forms; then an even greater and more intense form of praise is implied.
❖ @AlfurqaN_FoundatioN | #Aqeedah
💠Ibn al-Jawzī (رحمه الله) said:
💥"I do not know of something more beneficial than isolating from people;
♨️ you don't come across anyone except one who complains about a calamity, or is envious of a blessing, or looking for your faults."
[Ṣayd al-Khāṭir | p. 275]
💥"I do not know of something more beneficial than isolating from people;
♨️ you don't come across anyone except one who complains about a calamity, or is envious of a blessing, or looking for your faults."
[Ṣayd al-Khāṭir | p. 275]
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 12
⭕️18-a The Belief of Ahlus’-Sunnah
💥They're agreed that He Speaks, this Attribute is real, being affirmed for Him in a manner that befits Him. He Speaks with harf (letters) and sawt (sound), however He chooses and however He chooses. His Speech contains words and meaning. His Speech is an Attribute that pertains to His Self; He's always had this Attribute. And His Speech is an Attribute that pertains to His Actions, it also occurs at specific, new instances.
⭕️18-a-i Proofs from The Book
🔰His Speech is connected to His Will, occurring at new instances [⭕️50]. His Speech contains letters as the spoken words have letters [⭕️51]. His Speech contains sound as a call can only occur with sound [⭕️52].
[⭕️50]- “When Musa came to the place appointed by Us, and his Lord addressed him, He said: O my Lord! Show (Thyself) to me, that I may look upon thee. Allah said: By no means canst thou see Me (direct); but look upon the mount; if it abide in its place, then shalt thou see Me. When his Lord manifested His glory on the Mount, He made it as dust. And Musa fell down in a swoon. When he recovered his senses he said: Glory be to Thee! To Thee I turn in repentance, and I am the first to believe.” [al-Araf 7/143]
[⭕️51- “Behold! Allah said: O Isa! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute.” [Al-i Imran 3/55]
[⭕️52- “And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse).” [Maryam 19/52]
⭕️18-a-ii Proofs from The Sunnah
💥"Allah (jalla jalaluhu) said: O Adam! So he'll say: Labbayka wa Sa'dayka. So Allah will call with a sound." [Bukhari; Muslim]
⭕️18-b The Beliefs of the Innovators
🍃The Karamiyyah; their saying is like that of Ahlu’s-Sunnah, except they say: "It's something that newly occurred after not being there." to try to flee from occurrences which have no beginning.
💢The Kullabiyyah; "It's a meaning that's established with Him, existing with Himself, like His Knowledge and Life, but is not connected to His Will. The letters and sounds are just an account which He created of the meaning which is with Him. It has four meanings; an order, a prohibition, a report and an inquiry."
♨️The Ash'ariyyah; like the saying of the Kullaabiyyah except they say that all the four meanings are one and the same. "So His speech has no categories, but consists of attributes. So the Tawrah, Injil and the Qur’an are exactly the same, except for the expression used." And the Ash'aris say the letters and sounds are just "an expression" of the Speech, as opposed to "an account".
💢The Saalimiyyah; "It's an attribute that exists with His Self, persisting with Him, as His Life and Knowledge does, but is not connected to His Will. It's words and sounds are combined, none precedes the other. Hence His Speech has always existed."
♨️The Jahmiyyah and Mu'tazilah; "It's created and not one of His Attributes." Some deny the Speech completely. Others affirm but say it's created.
🔥The Philosophers; who basically say that His Speech is something imagined by the minds.
💢The Ittihaadiyyah; "All existence is one so all speech is His Speech."
🔰All of these sayings contradict the Book, Sunnah and intellect.
⭕️18-c The Qur’an is the Speech of Allah (azza wajal)
⭕️18-c-i The Belief of Ahlu’s-Sunnah
💠The Qur’an is the Speech of Allah, sent down and not created. It began from Him and will return to Him. He Spoke it -it being real- delivering it to Jibril (alaihe wa sallam) who brought it upon the heart of Muhammad (sallallahu alaihe wa sallam) [⭕️53]
[⭕️53- Allah (azza wajal) said: “If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge.
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 12
⭕️18-a The Belief of Ahlus’-Sunnah
💥They're agreed that He Speaks, this Attribute is real, being affirmed for Him in a manner that befits Him. He Speaks with harf (letters) and sawt (sound), however He chooses and however He chooses. His Speech contains words and meaning. His Speech is an Attribute that pertains to His Self; He's always had this Attribute. And His Speech is an Attribute that pertains to His Actions, it also occurs at specific, new instances.
⭕️18-a-i Proofs from The Book
🔰His Speech is connected to His Will, occurring at new instances [⭕️50]. His Speech contains letters as the spoken words have letters [⭕️51]. His Speech contains sound as a call can only occur with sound [⭕️52].
[⭕️50]- “When Musa came to the place appointed by Us, and his Lord addressed him, He said: O my Lord! Show (Thyself) to me, that I may look upon thee. Allah said: By no means canst thou see Me (direct); but look upon the mount; if it abide in its place, then shalt thou see Me. When his Lord manifested His glory on the Mount, He made it as dust. And Musa fell down in a swoon. When he recovered his senses he said: Glory be to Thee! To Thee I turn in repentance, and I am the first to believe.” [al-Araf 7/143]
[⭕️51- “Behold! Allah said: O Isa! I will take thee and raise thee to Myself and clear thee (of the falsehoods) of those who blaspheme; I will make those who follow thee superior to those who reject faith, to the Day of Resurrection: Then shall ye all return unto me, and I will judge between you of the matters wherein ye dispute.” [Al-i Imran 3/55]
[⭕️52- “And we called him from the right side of Mount (Sinai), and made him draw near to Us, for mystic (converse).” [Maryam 19/52]
⭕️18-a-ii Proofs from The Sunnah
💥"Allah (jalla jalaluhu) said: O Adam! So he'll say: Labbayka wa Sa'dayka. So Allah will call with a sound." [Bukhari; Muslim]
⭕️18-b The Beliefs of the Innovators
🍃The Karamiyyah; their saying is like that of Ahlu’s-Sunnah, except they say: "It's something that newly occurred after not being there." to try to flee from occurrences which have no beginning.
💢The Kullabiyyah; "It's a meaning that's established with Him, existing with Himself, like His Knowledge and Life, but is not connected to His Will. The letters and sounds are just an account which He created of the meaning which is with Him. It has four meanings; an order, a prohibition, a report and an inquiry."
♨️The Ash'ariyyah; like the saying of the Kullaabiyyah except they say that all the four meanings are one and the same. "So His speech has no categories, but consists of attributes. So the Tawrah, Injil and the Qur’an are exactly the same, except for the expression used." And the Ash'aris say the letters and sounds are just "an expression" of the Speech, as opposed to "an account".
💢The Saalimiyyah; "It's an attribute that exists with His Self, persisting with Him, as His Life and Knowledge does, but is not connected to His Will. It's words and sounds are combined, none precedes the other. Hence His Speech has always existed."
♨️The Jahmiyyah and Mu'tazilah; "It's created and not one of His Attributes." Some deny the Speech completely. Others affirm but say it's created.
🔥The Philosophers; who basically say that His Speech is something imagined by the minds.
💢The Ittihaadiyyah; "All existence is one so all speech is His Speech."
🔰All of these sayings contradict the Book, Sunnah and intellect.
⭕️18-c The Qur’an is the Speech of Allah (azza wajal)
⭕️18-c-i The Belief of Ahlu’s-Sunnah
💠The Qur’an is the Speech of Allah, sent down and not created. It began from Him and will return to Him. He Spoke it -it being real- delivering it to Jibril (alaihe wa sallam) who brought it upon the heart of Muhammad (sallallahu alaihe wa sallam) [⭕️53]
[⭕️53- Allah (azza wajal) said: “If one amongst the Pagans ask thee for asylum, grant it to him, so that he may hear the word of Allah; and then escort him to where he can be secure. That is because they are men without knowledge.
” [at-Tawbah 9/6];
“(Here is) a Book which We have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition.” [as-Sad 38/29];
“With it came down the spirit of Faith and Truth to thy heart and mind, that thou mayest admonish in the perspicuous Arabic tongue.” [ash-Shuara 26/193-195]
RasulAllah (sallallahu alaihe wa sallam) reported to have said: "Is there any man who will take me to his people, so that I may convey the Speech of my Lord." [Abu Dawud; Tirmidhi];
"When you take to your bed, say: O Allah, I have submitted myself to You." [Muslim]
⭕️18-c-ii The saying of the Salaf
💠Amr bin Dinaar said: “I have known the people for 60 years, and they've been saying that: Allah is the Creator and everything else is created except the Qur’an which is His Speech being uncreated. It began from Him and will return to Him."
💥"It began from Him." i.e., He Spoke it initially refutes the Jahmis who say: "He created it in the form of something else."
🍃"It will return to Him" i.e., Only Allah is to be described as speaking it. And it will raise up to Him, being removed from the hearts and mushafs when the people stop acting upon it.
⭕️18-d The Recvitation of the Qur’an
🔰If what is meant is the servants act of reciting, then this is created. If what is meant is what is being recited, then this is the Qur’an, the Speech of Allah which is uncreated.
💢Imam Ahmad said: "Whoever says that his speech of the Qur’an is created, meaning the Qur’an (is created), then he's a Jahmi."
❖ @AlfurqaN_FoundatioN | #Aqeedah
“(Here is) a Book which We have sent down unto thee, full of blessings, that they may mediate on its Signs, and that men of understanding may receive admonition.” [as-Sad 38/29];
“With it came down the spirit of Faith and Truth to thy heart and mind, that thou mayest admonish in the perspicuous Arabic tongue.” [ash-Shuara 26/193-195]
RasulAllah (sallallahu alaihe wa sallam) reported to have said: "Is there any man who will take me to his people, so that I may convey the Speech of my Lord." [Abu Dawud; Tirmidhi];
"When you take to your bed, say: O Allah, I have submitted myself to You." [Muslim]
⭕️18-c-ii The saying of the Salaf
💠Amr bin Dinaar said: “I have known the people for 60 years, and they've been saying that: Allah is the Creator and everything else is created except the Qur’an which is His Speech being uncreated. It began from Him and will return to Him."
💥"It began from Him." i.e., He Spoke it initially refutes the Jahmis who say: "He created it in the form of something else."
🍃"It will return to Him" i.e., Only Allah is to be described as speaking it. And it will raise up to Him, being removed from the hearts and mushafs when the people stop acting upon it.
⭕️18-d The Recvitation of the Qur’an
🔰If what is meant is the servants act of reciting, then this is created. If what is meant is what is being recited, then this is the Qur’an, the Speech of Allah which is uncreated.
💢Imam Ahmad said: "Whoever says that his speech of the Qur’an is created, meaning the Qur’an (is created), then he's a Jahmi."
❖ @AlfurqaN_FoundatioN | #Aqeedah