📒💠The Characteristics Of The Religion💠📓
❖ Taken from : Fathu Rabba'l-Bariyyah bi
Talkhisi'l-Hamawiyyah.
❖ by : Shaykhu'l-Islam Ibn Taymiyyah
❖ Shaykhu'l-Islam Ibn Taymiyyah said:
❐ "The characteristics of the religion are two fundamentals: That we worship none but Allah; that we do not worship Him except with what He has legislated, we do not worship Him through innovations.
❐ Allah (Subhanahu wa ta'ala) has said: "So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord." [al-Kahf 18/110]
❐ This is the actualization of the shahadatayn, the declaration that none has the right to be worshiped except Allah (Subhanahu wa ta'ala) and the declaration that Muhammad (Sallallahu alaihe wa sallam) is the Messenger of Allah.
❐ The first (declaration) denotes that we worship none but Him. The second (declaration) denotes that Muhammad (Sallallahu alaihe wa sallam) is His Messenger, who conveys from Him and thus, it is upon us to believe the information that he relates and to obey him.
❐ He (i.e., the Prophet sallallahu alaihe wa sallam) showed us what to worship Allah (Subhanahu wa ta'ala) with and prohibited us from newly invented matters and explained that this was deviation. Allah (Subhanahu wa ta'ala) said:
❐ "Yes, but whoever submits his face (himself) to Allah (i.e., follows Allah's Religion of Islamic Monotheism) and he is a Muhsin (i.e., doer of good) then his reward is with his Lord, on such shall be no fear, nor shall they grieve." [al-Baqarah 2/112]
❐ Just as we are commanded to fear none but Allah (Subhanahu wa ta'ala) , have tawakkul on none but Him, to invoke none but Him, to seek assistance from Him alone and that our worship be for none but Allah (Subhanahu wa ta'ala), likewise, we are also commanded to follow the Messenger (Sallallahu alaihe wa sallam), obey him and emulate him. The lawful is that which he made lawful, the unlawful is that which he made unlawful and the Din is that which he legislated (under the dictates of Allah subhanahu wa ta'ala).
❐ Allah (Subhanahu wa ta'ala) says: "Would that they were contented with what Allah (Subhanahu wa ta'ala) and His Messenger gave them and had said: Allah is Sufficient for us. Allah will give us of His Bounty, and (also) His Messenger (from alms, etc.). Indeed, it is Allah we implore (to enrich us)." [at-Tawbah 9/59]
❐ Hence Allah (Subhanahu wa ta'ala) made (the issue of) bestowal to (both) Allah (Subhanahu wa ta'ala) and the Messenger (Sallallahu alaihe wa sallam) , just as He said:
❐ "And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it)." [al-Hashr 59/7]
❐ (In contrast) Allah (Subhanahu wa ta'ala) made (the issue of) tawakkul upon him, Allah (Subhanahu wa ta'ala) alone, when He said:
❐ "..Allah is Sufficient for us." [at-Tawbah 9/59]
❐ He did not say: "and His Messenger (is also sufficient)." Similarly, He said in description of the companions, May Allah be please with them, in another ayah:
❐ "Those (i.e., believers) unto whom the people (hypocrites) said: Verily, the people (pagans) have gathered against you (a great army), therefore, fear them. But it (only) increased them in Faith, and they said: Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)." [Al-i Imran 3/173]
❐ Similar to this is His saying: "O Prophet (Muhammad)! Allah is Sufficient for you and for the believers who follow you." [al-Anfal 8/64]
❐ i.e., Allah is the one who suffices you and the believers who follow you. Allah says further:
❐ "Is not Allah Sufficient for His slave?" [az-Zumar 39/36]
❐ Allah (Subhanahu wa ta'ala) then said: "They have purchased with the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah a little gain, and they hindered men from His Way; evil indeed is that which they used to do." [at-Tawbah 9/9]
❖ Taken from : Fathu Rabba'l-Bariyyah bi
Talkhisi'l-Hamawiyyah.
❖ by : Shaykhu'l-Islam Ibn Taymiyyah
❖ Shaykhu'l-Islam Ibn Taymiyyah said:
❐ "The characteristics of the religion are two fundamentals: That we worship none but Allah; that we do not worship Him except with what He has legislated, we do not worship Him through innovations.
❐ Allah (Subhanahu wa ta'ala) has said: "So whoever hopes for the Meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord." [al-Kahf 18/110]
❐ This is the actualization of the shahadatayn, the declaration that none has the right to be worshiped except Allah (Subhanahu wa ta'ala) and the declaration that Muhammad (Sallallahu alaihe wa sallam) is the Messenger of Allah.
❐ The first (declaration) denotes that we worship none but Him. The second (declaration) denotes that Muhammad (Sallallahu alaihe wa sallam) is His Messenger, who conveys from Him and thus, it is upon us to believe the information that he relates and to obey him.
❐ He (i.e., the Prophet sallallahu alaihe wa sallam) showed us what to worship Allah (Subhanahu wa ta'ala) with and prohibited us from newly invented matters and explained that this was deviation. Allah (Subhanahu wa ta'ala) said:
❐ "Yes, but whoever submits his face (himself) to Allah (i.e., follows Allah's Religion of Islamic Monotheism) and he is a Muhsin (i.e., doer of good) then his reward is with his Lord, on such shall be no fear, nor shall they grieve." [al-Baqarah 2/112]
❐ Just as we are commanded to fear none but Allah (Subhanahu wa ta'ala) , have tawakkul on none but Him, to invoke none but Him, to seek assistance from Him alone and that our worship be for none but Allah (Subhanahu wa ta'ala), likewise, we are also commanded to follow the Messenger (Sallallahu alaihe wa sallam), obey him and emulate him. The lawful is that which he made lawful, the unlawful is that which he made unlawful and the Din is that which he legislated (under the dictates of Allah subhanahu wa ta'ala).
❐ Allah (Subhanahu wa ta'ala) says: "Would that they were contented with what Allah (Subhanahu wa ta'ala) and His Messenger gave them and had said: Allah is Sufficient for us. Allah will give us of His Bounty, and (also) His Messenger (from alms, etc.). Indeed, it is Allah we implore (to enrich us)." [at-Tawbah 9/59]
❐ Hence Allah (Subhanahu wa ta'ala) made (the issue of) bestowal to (both) Allah (Subhanahu wa ta'ala) and the Messenger (Sallallahu alaihe wa sallam) , just as He said:
❐ "And whatsoever the Messenger (Muhammad) gives you, take it, and whatsoever he forbids you, abstain (from it)." [al-Hashr 59/7]
❐ (In contrast) Allah (Subhanahu wa ta'ala) made (the issue of) tawakkul upon him, Allah (Subhanahu wa ta'ala) alone, when He said:
❐ "..Allah is Sufficient for us." [at-Tawbah 9/59]
❐ He did not say: "and His Messenger (is also sufficient)." Similarly, He said in description of the companions, May Allah be please with them, in another ayah:
❐ "Those (i.e., believers) unto whom the people (hypocrites) said: Verily, the people (pagans) have gathered against you (a great army), therefore, fear them. But it (only) increased them in Faith, and they said: Allah (Alone) is Sufficient for us, and He is the Best Disposer of affairs (for us)." [Al-i Imran 3/173]
❐ Similar to this is His saying: "O Prophet (Muhammad)! Allah is Sufficient for you and for the believers who follow you." [al-Anfal 8/64]
❐ i.e., Allah is the one who suffices you and the believers who follow you. Allah says further:
❐ "Is not Allah Sufficient for His slave?" [az-Zumar 39/36]
❐ Allah (Subhanahu wa ta'ala) then said: "They have purchased with the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) of Allah a little gain, and they hindered men from His Way; evil indeed is that which they used to do." [at-Tawbah 9/9]
❐ Thus Allah (Subhanahu wa ta'ala) made the (issue of) bestowal for (both) Allah (Subhanahu wa ta'ala) and His Messenger (Sallallahu alaihe wa sallam). He first started with the mention that the Bounty is with Allah (Subhanahu wa ta'ala). This is because bounty is in the hand of Allah, He gives it to whom He chooses and Allah (Subhanahu wa ta'ala) is the possessor of great bounty.
❐ He has favor over the Messenger (Sallallahu alaihe wa sallam) and the believers. He (subhanahu wa ta'ala) said (relating what the true believers should say):
❐ "Indeed it is Allah we implore to (enrich us)." [at-Tawbah 9/59]
❐ Allah (Subhanahu wa ta'ala) made the (issue of) imploring, to Allah alone, as in His saying:
❐ "So when you have finished (your occupation), devote yourself for Allah's worship. And to your Lord (Alone) turn (all your) intentions & hopes."[ash-Sharh 94/7-8]
❐ RasulAllah (Sallallahu alaihe wa sallam) also said to Ibn Abbas (Rady'Allahu Anhu): "If you ask, then ask Allah and if you seek help, then seek help from Allah." The Qur'an indicates to such a thing in many places.
❐ Thus Allah (Subhanahu wa ta'ala) made worship, reverence and taqwaa for Him (exclusively) and He made obedience and love for (both) Allah (Subhanahu wa ta'ala) and His Messenger (Sallallahu alaihe wa sallam) , as in the saying of Nuh (Alaihe wa sallam):
❐ "That you should worship Allah (Alone), be dutiful to Him, and obey me." [Nuh 71/3]
❐ Likewise, His saying: "And whosoever obeys Allah and His Messenger, fears Allah, and keeps his duty (to Him), such are the successful ones." [an-Nur 24/52] There are other examples of this nature.
❐ The Messengers were commanded with the worship of Allah (Subhanahu wa ta'ala) alone, to implore him, have tawakkul upon Him, be obedient to Him and to be obeyed.
❐ Shaytan misguided the Christians and those similar to them, they committed shirk with Allah (Subhanahu wa ta'ala) and disobeyed the Messenger. They took their priests, monks and Isa Ibn Maryam as Lords besides Allah (Subhanahu wa ta'ala) . They supplicated to them. At the same time, they disobeyed their (i.e., the Messengers) command sand opposed their example.
❐ Allah (Subhanahu wa ta'ala) guided the believers, the sincere to Allah, the people of the Straight Path, who knew the truth and followed it. They did not become of those who incurred the anger of Allah (Subhanahu wa ta'ala) nor the astray. They made their din sincerely for Allah, submitted their faces to Allah, turned in repentance to Him, loved Him, feared Him, sought from Him, implored Him, entrusted their affairs to him and had tawakkul upon Him.
❐ They also obeyed His Messengers, exalted them, respected them, loved them, gave them wala, followed them, observed their legacy and took guidance by their landmarks.
❐ This is the din of Islam, with which Allah (Subhanahu wa ta'ala) sent the first and last of the Messengers. It is the only Din that Allah (Subhanahu wa ta'ala) accepts from someone and it is the reality of worship of the Lord of the Worlds.
❐ We ask Allah, The Mighty, The Majestic, to keep us firm upon it, to perfect it (our adherence to it) for us, and that He causes us and the rest of our Muslim brethren to die upon it.
💥All praise is for Allah (Subhanahu wa ta'ala) alone and may Allah (Subhanahu wa ta'ala) extol and send peace upon our leader, Muhammad (Sallallahu alaihe wa sallam) and his family."
[Fathu Rabba'l-Bariyyah bi Talkhisi'l-Hamawiyyah, 7-37]
❖ @Alfurqan_FoundatioN | #Tawheed
❐ He has favor over the Messenger (Sallallahu alaihe wa sallam) and the believers. He (subhanahu wa ta'ala) said (relating what the true believers should say):
❐ "Indeed it is Allah we implore to (enrich us)." [at-Tawbah 9/59]
❐ Allah (Subhanahu wa ta'ala) made the (issue of) imploring, to Allah alone, as in His saying:
❐ "So when you have finished (your occupation), devote yourself for Allah's worship. And to your Lord (Alone) turn (all your) intentions & hopes."[ash-Sharh 94/7-8]
❐ RasulAllah (Sallallahu alaihe wa sallam) also said to Ibn Abbas (Rady'Allahu Anhu): "If you ask, then ask Allah and if you seek help, then seek help from Allah." The Qur'an indicates to such a thing in many places.
❐ Thus Allah (Subhanahu wa ta'ala) made worship, reverence and taqwaa for Him (exclusively) and He made obedience and love for (both) Allah (Subhanahu wa ta'ala) and His Messenger (Sallallahu alaihe wa sallam) , as in the saying of Nuh (Alaihe wa sallam):
❐ "That you should worship Allah (Alone), be dutiful to Him, and obey me." [Nuh 71/3]
❐ Likewise, His saying: "And whosoever obeys Allah and His Messenger, fears Allah, and keeps his duty (to Him), such are the successful ones." [an-Nur 24/52] There are other examples of this nature.
❐ The Messengers were commanded with the worship of Allah (Subhanahu wa ta'ala) alone, to implore him, have tawakkul upon Him, be obedient to Him and to be obeyed.
❐ Shaytan misguided the Christians and those similar to them, they committed shirk with Allah (Subhanahu wa ta'ala) and disobeyed the Messenger. They took their priests, monks and Isa Ibn Maryam as Lords besides Allah (Subhanahu wa ta'ala) . They supplicated to them. At the same time, they disobeyed their (i.e., the Messengers) command sand opposed their example.
❐ Allah (Subhanahu wa ta'ala) guided the believers, the sincere to Allah, the people of the Straight Path, who knew the truth and followed it. They did not become of those who incurred the anger of Allah (Subhanahu wa ta'ala) nor the astray. They made their din sincerely for Allah, submitted their faces to Allah, turned in repentance to Him, loved Him, feared Him, sought from Him, implored Him, entrusted their affairs to him and had tawakkul upon Him.
❐ They also obeyed His Messengers, exalted them, respected them, loved them, gave them wala, followed them, observed their legacy and took guidance by their landmarks.
❐ This is the din of Islam, with which Allah (Subhanahu wa ta'ala) sent the first and last of the Messengers. It is the only Din that Allah (Subhanahu wa ta'ala) accepts from someone and it is the reality of worship of the Lord of the Worlds.
❐ We ask Allah, The Mighty, The Majestic, to keep us firm upon it, to perfect it (our adherence to it) for us, and that He causes us and the rest of our Muslim brethren to die upon it.
💥All praise is for Allah (Subhanahu wa ta'ala) alone and may Allah (Subhanahu wa ta'ala) extol and send peace upon our leader, Muhammad (Sallallahu alaihe wa sallam) and his family."
[Fathu Rabba'l-Bariyyah bi Talkhisi'l-Hamawiyyah, 7-37]
❖ @Alfurqan_FoundatioN | #Tawheed
💠Imām Al-Qurtubi رحمه الله said:
‼️“Whoever is present in a sinful gathering and does not forbid the evil,
🔥he is counted along with the sinners with the same sin.”
[Ahkām Al-Qurān]
‼️“Whoever is present in a sinful gathering and does not forbid the evil,
🔥he is counted along with the sinners with the same sin.”
[Ahkām Al-Qurān]
💠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
💠Allah's Messenger (ﷺ) talked about Friday and said,
💥"There is an hour (opportune time) on Friday and if a Muslim gets it while praying and asks something from Allah, then Allah will definitely meet his demand."
🔰And he (the Prophetﷺ) pointed out the shortness of that time with his hands.
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم ذَكَرَ يَوْمَ الْجُمُعَةِ فَقَالَ " فِيهِ سَاعَةٌ لاَ يُوَافِقُهَا عَبْدٌ مُسْلِمٌ، وَهْوَ قَائِمٌ يُصَلِّي، يَسْأَلُ اللَّهَ تَعَالَى شَيْئًا إِلاَّ أَعْطَاهُ إِيَّاهُ ". وَأَشَارَ بِيَدِهِ يُقَلِّلُهَا.
[Sahih al-Bukhari 935]
💥"There is an hour (opportune time) on Friday and if a Muslim gets it while praying and asks something from Allah, then Allah will definitely meet his demand."
🔰And he (the Prophetﷺ) pointed out the shortness of that time with his hands.
حَدَّثَنَا عَبْدُ اللَّهِ بْنُ مَسْلَمَةَ، عَنْ مَالِكٍ، عَنْ أَبِي الزِّنَادِ، عَنِ الأَعْرَجِ، عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم ذَكَرَ يَوْمَ الْجُمُعَةِ فَقَالَ " فِيهِ سَاعَةٌ لاَ يُوَافِقُهَا عَبْدٌ مُسْلِمٌ، وَهْوَ قَائِمٌ يُصَلِّي، يَسْأَلُ اللَّهَ تَعَالَى شَيْئًا إِلاَّ أَعْطَاهُ إِيَّاهُ ". وَأَشَارَ بِيَدِهِ يُقَلِّلُهَا.
[Sahih al-Bukhari 935]
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 3
3️⃣-a Concerning Affirmation
💢They affirm that which Allah (azza wajal) has affirmed for Himself in His Book or via His Messenger (sallallahu alaihe wa sallam) without tahrif, ta'til, takyif or tamthil.
3️⃣-b Concerning Denial
💠They deny that which Allah (azza wajal) has denied for Himself in His Book or via His Messenger (sallallahu alaihe wa sallam). At the same time they affirm the opposite in the most perfect sense.
3️⃣-c Concerning where Affirmation or Denial is not Specifically Mentioned
🍃e.g., al-Jism (body), al-Hayyiz (realm), al-Jihah (direction). Then their way is: To halt at the words and neither affirm or deny them. Then to look into the meaning of those words: If the meaning is false then they deny this meaning; if the meaning is correct and not prohibited for Allah (azza wajal) then they accept this meaning.
3️⃣ -d This Way is Established via Two Ways
💢The mind; the revelation.
3️⃣-d-i The Mind
💠It's clear to the mind, that the details of what is obligatory, permitted or prohibited for Allah (subhanahu wa ta'ala) can not be reached by the mind. Hence one must follow the revelation; affirming or denying what it affirms or denies, and staying silent where it is silent.
3️⃣-d-ii The Revelation
3️⃣-d-ii-1 Proof of Affirmation without Tahrif or Ta'til for both of these are from Ilhaad5
3️⃣-d-ii-2 Proof to reject Tamthil6
3️⃣-d-ii-3 Proof to reject Takyif7 and to obligate us to halt at those terms where affirmation or denial is not mentioned
3️⃣-e Attributes which are Affirmed or Denied for Allah (awj)
3️⃣-e-i Those which are Affirmed for Allah (awj)
🔰These are Attributes of Perfection in the most perfect sense without there being any aspect of deficiency.
3️⃣-e-ii Those which are Denied for Allah (awj)
💢Are attributes of deficiency which contradict Perfection. Hence they are prohibited for Him.
3️⃣-e-ii-1 Those when Denying these, We Must Affirm the Opposite of it in the Most Perfect Sense
🔰And when denying these, we must affirm the opposite of it in the most perfect sense because only denying it may be due to a deficiency. e.g., to say "The wall does not oppress.", this is not a praise of the wall because it can't oppress!
💥Examples concerning Allah (azza wajal)
3️⃣-e-ii-1-a Dhulm and al-Adl for Allah (azza wajal)
🍃Allah (azza wajal) has denied Dhulm (oppression) from Himself, so we deny it from Him, and also affirm its opposite al-Adl (justice) in the most perfect sense.
3️⃣-e-ii-1-b Lughub and al-Quwwah for Allah (awj)
⭕️Allah (azza wajal) has denied Lughub (Fatigue) from Himself, so we deny it from Him, and also affirm its opposite al-Quwwah (Power) in the most perfect sense.
3️⃣-f Definitions
3️⃣-f-i at-Tahrif
3️⃣-f-i-1 In the Language
💢to change or alter.
3️⃣-f-i-2 Technically
🍃To change the texts in wording or meaning[⭕️5,6,7]. This is of 3 kinds:
[FN ⭕️5] - Allah (azza wajal) said: “The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in His names: for what they do, they will soon be requited.” [al-Araf 7/180]
[FN ⭕️6]-Allah (azza wajal) said: “(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things).” (ash-Shura 42/11)
[FN⭕️7]- Allah (azza wajal) said: “And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).” (al-Isra 17/36)
3️⃣-f-i-2-a Altering the words so the meaning changes
💠e.g., what some innovators do to the Saying of Allah in (an-Nisa 4/164) changing the Dammah on the last letter of "Allah" with a Fathah, in order to change the meaning to "Musa spoke to Allah..."
3️⃣-f-i-2-b Altering the words with no change of meaning
💠e.g., changing the Dammah on the last letter of "al-Hamd" in (al-Fatiha 1/2), to a Fathah.
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 3
3️⃣-a Concerning Affirmation
💢They affirm that which Allah (azza wajal) has affirmed for Himself in His Book or via His Messenger (sallallahu alaihe wa sallam) without tahrif, ta'til, takyif or tamthil.
3️⃣-b Concerning Denial
💠They deny that which Allah (azza wajal) has denied for Himself in His Book or via His Messenger (sallallahu alaihe wa sallam). At the same time they affirm the opposite in the most perfect sense.
3️⃣-c Concerning where Affirmation or Denial is not Specifically Mentioned
🍃e.g., al-Jism (body), al-Hayyiz (realm), al-Jihah (direction). Then their way is: To halt at the words and neither affirm or deny them. Then to look into the meaning of those words: If the meaning is false then they deny this meaning; if the meaning is correct and not prohibited for Allah (azza wajal) then they accept this meaning.
3️⃣ -d This Way is Established via Two Ways
💢The mind; the revelation.
3️⃣-d-i The Mind
💠It's clear to the mind, that the details of what is obligatory, permitted or prohibited for Allah (subhanahu wa ta'ala) can not be reached by the mind. Hence one must follow the revelation; affirming or denying what it affirms or denies, and staying silent where it is silent.
3️⃣-d-ii The Revelation
3️⃣-d-ii-1 Proof of Affirmation without Tahrif or Ta'til for both of these are from Ilhaad5
3️⃣-d-ii-2 Proof to reject Tamthil6
3️⃣-d-ii-3 Proof to reject Takyif7 and to obligate us to halt at those terms where affirmation or denial is not mentioned
3️⃣-e Attributes which are Affirmed or Denied for Allah (awj)
3️⃣-e-i Those which are Affirmed for Allah (awj)
🔰These are Attributes of Perfection in the most perfect sense without there being any aspect of deficiency.
3️⃣-e-ii Those which are Denied for Allah (awj)
💢Are attributes of deficiency which contradict Perfection. Hence they are prohibited for Him.
3️⃣-e-ii-1 Those when Denying these, We Must Affirm the Opposite of it in the Most Perfect Sense
🔰And when denying these, we must affirm the opposite of it in the most perfect sense because only denying it may be due to a deficiency. e.g., to say "The wall does not oppress.", this is not a praise of the wall because it can't oppress!
💥Examples concerning Allah (azza wajal)
3️⃣-e-ii-1-a Dhulm and al-Adl for Allah (azza wajal)
🍃Allah (azza wajal) has denied Dhulm (oppression) from Himself, so we deny it from Him, and also affirm its opposite al-Adl (justice) in the most perfect sense.
3️⃣-e-ii-1-b Lughub and al-Quwwah for Allah (awj)
⭕️Allah (azza wajal) has denied Lughub (Fatigue) from Himself, so we deny it from Him, and also affirm its opposite al-Quwwah (Power) in the most perfect sense.
3️⃣-f Definitions
3️⃣-f-i at-Tahrif
3️⃣-f-i-1 In the Language
💢to change or alter.
3️⃣-f-i-2 Technically
🍃To change the texts in wording or meaning[⭕️5,6,7]. This is of 3 kinds:
[FN ⭕️5] - Allah (azza wajal) said: “The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in His names: for what they do, they will soon be requited.” [al-Araf 7/180]
[FN ⭕️6]-Allah (azza wajal) said: “(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things).” (ash-Shura 42/11)
[FN⭕️7]- Allah (azza wajal) said: “And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).” (al-Isra 17/36)
3️⃣-f-i-2-a Altering the words so the meaning changes
💠e.g., what some innovators do to the Saying of Allah in (an-Nisa 4/164) changing the Dammah on the last letter of "Allah" with a Fathah, in order to change the meaning to "Musa spoke to Allah..."
3️⃣-f-i-2-b Altering the words with no change of meaning
💠e.g., changing the Dammah on the last letter of "al-Hamd" in (al-Fatiha 1/2), to a Fathah.
This usually occurs out of ignorance.
3️⃣-f-i-2-c Altering the Meaning
⭕️Taking the meaning of the words away from their most apparent meaning without any proof. e.g., Saying Allah's Two Hands means "His Power" or "His Blessing".
3️⃣-f-ii al-Ta’til
3️⃣-f-ii-1 In the Language
💢To discharge and to make empty.
3️⃣-f-ii-2 Technically
🔰To reject or deny all or some of that which is obligatory for Allah regarding His Names and Attributes. This is of 2 types.
3️⃣-f-ii-2-a Complete Ta'til
💢Like the Jahmiyyah who deny the Attributes and some of them deny the Names.
3️⃣-f-ii-2-b Partial Ta'til
♨️Like the Ash'ariyyah who deny some of the Attributes.The first of this ummah to do this was Ja'd ibn Dirham.
3️⃣-f-iii at-Takyif
💢To try to describe "how" an Attribute is. e.g., To say: How Allah's Hand is, is like this and that, or How His Descending is, is like this and that. Takyif differs to Tamthil and Tashbih in two ways:
3️⃣-f-iii-1 Takyif is to Relate How Something is, with Restriction or Not by way of resembling
💠While Tamthil and Tashbih indicate how something is in a restricted sense, by way of a likeness or resemblance respectively. Takyif is more general. All who do Tamthil, are doing Takyif. But vice versa is not the case.
3️⃣-f-iii-1 Takyif is Particular to Allah's Attributes
💠While Tamthil is concerned with His Decree, Description and Self.
3️⃣-f-iv at-Tamthil
🔰To affirm something is alike another in every way.
3️⃣-f-v at-Tashbih
💢To affirm a resemblance[⭕️8] in most attributes. Tashbih is of two kinds:
[FN⭕️8-The terms Tamthil and Tashbih are sometimes interchangeable.]
3️⃣-f-v-1 at-Tashbih of the creation with the Creator, to affirm for the creation that which is particular to the Creator
💥Tashbih concerning His Rights; e.g., to say that others have the right to be worshipped alongside Allah; Tashbih concerning His Lordship; e.g., to say that there are other creators alongside Allah; Tashbih concerning His Attributes to give others His Attributes that are particular to Him.
3️⃣-f-v-2 at-Tashbih of the Creator with the creation - to affirm for Allah, concerning His Self and Attributes which are particular to Him, the likes of attributes of the creation
💢e.g., to say that Allah's Two Hands are like the creation's hands. The first of this Ummah to introduce this was Hishaam ibn al-Hakam ar-Raafidi.
3️⃣-f-vi al-Ilhaad [⭕️9]
[FN ⭕️9- Allah (azza wajal) said: “The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in His names: for what they do, they will soon be requited.” (al-Araf 7/180)
3️⃣-f-vi-1 In the Language
♨️To deviate, to turn aside.
3-f-vi-2 Technically
💠To deviate from that which is obligatory to believe in and act upon. This is of 2 kinds.
3️⃣-f-vi-2-a al-Ilhaad in the Names of Allah (azza wajal)
🔰To abandon the obligatory truth concerning them, and this is of 4 kinds:
1️⃣To deny anything from them or from what is proven of the Attributes, as done by the people of Ta'til;
2️⃣to make His Names an indication of resembling the creation, as done by the people of Tashbih;
3️⃣to name Allah with names that He has not given Himself, as done by the Christians who call him "Father" and the philosophers who call Him "The Prime Mover.";
4️⃣ to derive from His Names, names for the idols, as done by the Mushriks who derived al-Laat from His Name al-Ilah and who derived al-Uzzah from His Name al-Aziz.
3️⃣-f-vi-2-a al-Ilhaad concerning His Verses
💢This is of two types:
⭕️Relating to the Law-Related Verses, to distort them or deny the reports that must be believed in, or to disobey its rulings; relating to the Decree-Related Verses, to attribute these things to other than Allah or to believe He has a partner in His acts of Creation and Decreeing.
❖ @AlfurqaN_FoundatioN | #Aqeedah
3️⃣-f-i-2-c Altering the Meaning
⭕️Taking the meaning of the words away from their most apparent meaning without any proof. e.g., Saying Allah's Two Hands means "His Power" or "His Blessing".
3️⃣-f-ii al-Ta’til
3️⃣-f-ii-1 In the Language
💢To discharge and to make empty.
3️⃣-f-ii-2 Technically
🔰To reject or deny all or some of that which is obligatory for Allah regarding His Names and Attributes. This is of 2 types.
3️⃣-f-ii-2-a Complete Ta'til
💢Like the Jahmiyyah who deny the Attributes and some of them deny the Names.
3️⃣-f-ii-2-b Partial Ta'til
♨️Like the Ash'ariyyah who deny some of the Attributes.The first of this ummah to do this was Ja'd ibn Dirham.
3️⃣-f-iii at-Takyif
💢To try to describe "how" an Attribute is. e.g., To say: How Allah's Hand is, is like this and that, or How His Descending is, is like this and that. Takyif differs to Tamthil and Tashbih in two ways:
3️⃣-f-iii-1 Takyif is to Relate How Something is, with Restriction or Not by way of resembling
💠While Tamthil and Tashbih indicate how something is in a restricted sense, by way of a likeness or resemblance respectively. Takyif is more general. All who do Tamthil, are doing Takyif. But vice versa is not the case.
3️⃣-f-iii-1 Takyif is Particular to Allah's Attributes
💠While Tamthil is concerned with His Decree, Description and Self.
3️⃣-f-iv at-Tamthil
🔰To affirm something is alike another in every way.
3️⃣-f-v at-Tashbih
💢To affirm a resemblance[⭕️8] in most attributes. Tashbih is of two kinds:
[FN⭕️8-The terms Tamthil and Tashbih are sometimes interchangeable.]
3️⃣-f-v-1 at-Tashbih of the creation with the Creator, to affirm for the creation that which is particular to the Creator
💥Tashbih concerning His Rights; e.g., to say that others have the right to be worshipped alongside Allah; Tashbih concerning His Lordship; e.g., to say that there are other creators alongside Allah; Tashbih concerning His Attributes to give others His Attributes that are particular to Him.
3️⃣-f-v-2 at-Tashbih of the Creator with the creation - to affirm for Allah, concerning His Self and Attributes which are particular to Him, the likes of attributes of the creation
💢e.g., to say that Allah's Two Hands are like the creation's hands. The first of this Ummah to introduce this was Hishaam ibn al-Hakam ar-Raafidi.
3️⃣-f-vi al-Ilhaad [⭕️9]
[FN ⭕️9- Allah (azza wajal) said: “The most beautiful names belong to Allah: so call on him by them; but shun such men as use profanity in His names: for what they do, they will soon be requited.” (al-Araf 7/180)
3️⃣-f-vi-1 In the Language
♨️To deviate, to turn aside.
3-f-vi-2 Technically
💠To deviate from that which is obligatory to believe in and act upon. This is of 2 kinds.
3️⃣-f-vi-2-a al-Ilhaad in the Names of Allah (azza wajal)
🔰To abandon the obligatory truth concerning them, and this is of 4 kinds:
1️⃣To deny anything from them or from what is proven of the Attributes, as done by the people of Ta'til;
2️⃣to make His Names an indication of resembling the creation, as done by the people of Tashbih;
3️⃣to name Allah with names that He has not given Himself, as done by the Christians who call him "Father" and the philosophers who call Him "The Prime Mover.";
4️⃣ to derive from His Names, names for the idols, as done by the Mushriks who derived al-Laat from His Name al-Ilah and who derived al-Uzzah from His Name al-Aziz.
3️⃣-f-vi-2-a al-Ilhaad concerning His Verses
💢This is of two types:
⭕️Relating to the Law-Related Verses, to distort them or deny the reports that must be believed in, or to disobey its rulings; relating to the Decree-Related Verses, to attribute these things to other than Allah or to believe He has a partner in His acts of Creation and Decreeing.
❖ @AlfurqaN_FoundatioN | #Aqeedah
📚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]