🔰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

💠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]

💢Aqidatu'l-Waasitiyyah - Note From
🔰Shaikhu'l-Islam Ibn Taymiyyah (Rahimahu'Allah)
💠Part - 1

💢The following is a summary, in note form, of the explanation of the classical text of Ibn Taymiyyah, Aqidatu'l-Waasitiyyah in which he outlines the beliefs of the Ahlu's-Sunnah wa'l-Jamaa'ah.

💢The Basmalah

🔰Bismillahir-Rahmanir-Rahim

1️⃣- Bismillahir-Rahmanir-Rahim: as a separation between surahs, part of Surah Naml, left out between Surah Anfal and Surah Tawbah. The b in the Bismillah stands for seeking help.

2️⃣- Ism : that word which signifies the sense and makes it distinct. It has been derived from simatun which means a symbol or sumuh which means height. Musamma is that sense which has been signified.

3️⃣- Allah : derived from Uluhiyya, meaning of llah is something that is worshipped.

4️⃣- Rahmaan : an attribute which exists along with the Self of Allah.

5️⃣- Rahim : an attribute which is related to that Self which has Rahm.

6️⃣- The saying of Ibn Abbas (Rady'Allahu Anhu) that both these names comprise gentleness and softness.

💥All Praise is due to Allah (Subhanahu wa ta'ala) Who sent His Messenger (Sallallahu alaihe wa sallam) with the Guidance and the True Religion so as to make it prevail over all (false) religions and enough is the evidence from Allah (Subhanahu wa ta'ala).

1️⃣- Hamd : oral praise of a grace regardless of being benefited by it. Statement of qualities with love and affection. Different to Shukr (praise done for some favour either orally, emotionally, or with a part of the body) and to Madh (mere statement of qualities without implication of love and respect).

2️⃣- al-Hamd : the prefix 'al' denotes comprehensiveness. All forms of Hamd included. Perfect Hamd is o­nly proved for Allah (Subhanahu wa ta'ala) , therefore Allah (Subhanahu wa ta'ala) has all attributes of perfection and beauty.

3️⃣- Rasul : a person sent with written communication (dictionary definition). Technically, that person to whom Allah's revelations are sent and he is required to convey them. If no conveyance is involved then he is a Nabi. Every Rasul is a Nabi, but not every Nabi is a Rasul.

4️⃣- Hidaayat : to describe, to guide. The Qur'an and the Prophet (Sallallahu alaihe wa sallam) are both known as Haadi (the guide). Also, assistance and revelation. All true information, right faith, profitable knowledge and good deeds which are brought by RasulAllah (Sallallahu alaihe wa sallam).

5️⃣- Din : all commandments and laws, whether related to beliefs, statements or actions. Also, the meaning of Judgment (Yawmi'd-Din).

6️⃣- Haq : Real, true and proved.

♨️Baatil is that thing which has no reality and cannot be proved.

7️⃣- Meaning of the passage : that all the attributes denoting perfection are proved for Allah (Subhanahu wa ta'ala) in the highest degree. Allah (Subhanahu wa ta'ala) is praised o­n account of His favours upon mankind, which are beyond our comprehension. His greatest favour is the sending of Muhammed (Sallallahu alaihe wa sallam) with the real and true Din to make it dominant over all other religions.

@AlfurqaN_FoundatioN | #Aqidah

🔰Aqidatu'l-Waasitiyyah -Note Form
💠Shaikhu'l-Islam Ibn Taymiyyah
💢Part - 2

💥The following is a summary, in note form, of the explanation of the classical text of Ibn Taymiyyah, Aqidatu'l-Waasitiyyah in which he outlines the beliefs of the Ahlu's-Sunnah wa'l-Jamaa'ah.

☝️The Declaration

💥I bear witness that there is nothing worthy of worship except Allah (Subhanahu wa ta'ala) in His Oneness without giving Him any partners affirming it in tawhid and I bear witness that Muhammed is His Slave and His Messenger, the peace and blessings of Allah be upon him, his family and his Companions.

1️⃣ - Ashhadu: bearing witness is to explain a thing by having knowledge of it and having a belief regarding its being correct and evident. A witness is reliable o­nly when he has conviction, affirmation and the heart supports the tongue. (Munaafiqun o­nly bore witness with the tongue so Allah (Subhanahu wa ta'ala) declared them as liars).

2️⃣ - La-ilaha illallah : There is nothing worthy of worship except Allah (Subhanahu wa ta'ala). The sentence of tawhid about which all messengers are unanimous. It is the essence of their message. All missions began with this sentence.

3️⃣ - Wahdahu laa sharikalahu : In His o­neness, without any partners, reinforces the first part of the sentence.

4️⃣ - Necessary to bear witness for the Messenger as well. O­ne testification remains pointless without the other as the first testification (of Allah's o­neness) cannot be effected and established without the other. Mentioning together of them both in Adhaan and Salaat.

5️⃣ - Establishment of the attributes of Messenger hood and Slave of Allah (Subhanahu wa ta'ala) for the Prophet (Sallallahu alaihe wa sallam). Most important attributes of the Servant of Allah (Subhanahu wa ta'ala).

6️⃣ - Attributes of the Messenger (Sallallahu alaihe wa sallam) contradict the extremists and innovators who exalt the Prophet (Sallallahu alaihe wa sallam) above his station.

7️⃣ - Purpose of creation is worship. Perfection of creation lies in realizing this aim in practice. Slave of Allah (Subhanahu wa ta'ala) is exalted o­nly due to an increase in his enslavement to Allah (Ubudiyyah).

8️⃣ - Testimony for the Messenger (Sallallahu alaihe wa sallam) o­nly complete when the Slave testifies to the ideas transmitted by the Prophet (Sallallahu alaihe wa sallam), obeys his commands and remains away from those things which he has forbidden.

9️⃣ - Salaat: Dictionary meaning is prayer. The statement of Abu Aaliya as reported by Buhkari in his sahih that the Salaat of the Prophet (Sallallahu alaihe wa sallam) is that Allah (Subhanahu wa ta'ala) praises him before the angels. The Salaat of the Angels is that they pray for interdiction and implore.

🔟 - Aale-Rasul : The relations of RasulAllah (Sallallahu alaihe wa sallam) who are interdicted from accepting Zakaah. The people of Banu Hashim and Banu Muttalib. Aal can also mean the followers of the Prophet (Sallallahu alaihe wa sallam).

🔰11- Ashaab : All those people who saw the Prophet (Sallallahu alaihe wa sallam) in the state of having become believers in the Faith and died in the state of believing in the Faith.

💥12- Salaam : means asking security from the evil things. o­ne of the names of Allah (Subhanahu wa ta'ala). He is free from all kinds of defects, is safe and secure; or He will grant security to His Faithful Slaves in the Hereafter.

@AlfurqaN_FoundatioN | #Aqidah

🍃 Amr bin Malik Al-Janbi reported that he heard Fadalah bin ʽUbaid saying:

💠'The Prophet ﷺ heard a man making supplications in his prayer but he did not send blessings upon the Prophet ﷺ. So, the Prophet ﷺ said: "This one is in a hurry." Then he called him and said to him, or to someone else:

🤲"When any one of you makes Dua', let him start with glorifying Allah and praising Him, then let him send blessings upon the Prophet ﷺ, and then let him supplicate with whatever he wishes after that."'

[Jami` at-Tirmidhi 3477 | Garade Hasan]

🔰Aqidatu'l-Waasitiyyah -Note Form
💠Shaikhu'l-Islam Ibn Taymiyyah
💢Part - 3

📚The following is a summary, in note form, of the explanation of the classical text of Ibn Taymiyyah, Aqidatu'l-Waasitiyyah in which he outlines the beliefs of the Ahlu's-Sunnah wa'l-Jamaa'ah.

🔰The Articles of Belief :

💢To proceed : This (treatise will announce) the Belief of the Saved Sect which is aided till the establishment of the Hour, the Ahlu's-Sunnah wa'l-Jamaa'ah, and that is belief in Allah (Subhanahu wa ta'ala) , His Angels, His Books, His Messengers, Resurrection after Death and belief in the Divine Decree, both the good and bad of it.

1️⃣ - Aqidah : accepting anything with the heart and conscience and obeying Allah (Subhanahu wa ta'ala) in doing it. The word conveys resoluteness and firmness of intention as well as maturity of thought.

2️⃣- Firqa : a group of people. Its qualification is in the ahadith: "o­ne group from my Ummah will always hold fast to the truth." also: "This Ummah will split into 73 Firqas and except for o­ne Firqa all the others are in the fire. That group will be the o­ne which follows my way and the way of my Companions."

3️⃣ - Sunnah : In the phrase "Ahlu's-Sunnah wa'l-Jamaa'ah" it means the way and practice followed by the Prophet (Sallallahu alaihe wa sallam) and the Companions. Innovation and Heretical Creeds were not in existence during this period.

4️⃣ - Jamaa'ah: means those people that assemble. Here it means the Companions and the Tabi'in who all accepted the Truth proved from the Qur'an and the Sunnah and united together using this as their basis.

5️⃣ - Compulsory to have faith in the six things (Allah, His Angels, His Books, His Messengers, Resurrection after Death and Divine Decree, both the good and the evil). Perfection is not acquired unless they are believed in in accordance with the Qur'an and Sunnah.

♨️If o­ne denies o­nly o­ne of these articles of Faith or refuses to believe in them in accordance with the Qur'an and Sunnah then he is a kafir. All have been mentioned in the Hadith of Jibril (alayhi wa sallam).

6️⃣ - Malaa'ika : is the plural of malak, derived from al-uluka which is Messengership. They are the creatures of Allah (Subhanahu wa ta'ala) and inhabit the Heavens. Have been assigned to the affairs of His creation. They do not disobey Him and do as they are commanded. Continue narrating the Holiness of Allah (Subhanahu wa ta'ala) untiringly, day and night.

7️⃣ - Kutub : Those scriptures which have been sent down by Allah (Subhanahu wa ta'ala) , from the heavens upon His Messengers. Those about which we have knowledge are the Books of Ibrahim (alayhi wa sallam), the Tawrah of Musa (alayhi wa sallam), the Injil of Isa (alayhi wa sallam), the Zabur of Dawud (alayhi wa sallam) and the Qur'an.

💥The Qur'an is the last scripture and is the protector and the testimony to all that is true and correct and the criterion of truth and falsehood. In addition to these books it is necessary to have a general faith in all the scriptures of the other Messengers of Allah (Subhanahu wa ta'ala).

8️⃣- Rusul : plural of Rasul, the word Rasul means that person who has received revelations from Allah (Subhanahu wa ta'ala) . It is necessary to have specific faith in the 25 Rasuls mentioned in the Qur'an.

🔰In addition to these Rasuls and Nabis it is necessary to have a general faith in all the other Nabis also, without wrangling about in their names and number [an-Nisa 4/164] . It is necessarily of Faith that these Messengers did reach the Message to mankind as Allah (Subhanahu wa ta'ala) had commanded them and that they explained it in a way in which no o­ne remains in doubt.

💢All of them were free from flaws in character such as falsehood, prevarication of knowledge and ignorance, insincerity and the likes of them. The most superior of the Messengers are Muhammad (Sallallahu alaihe wa sallam), Ibrahim (alayhi wa sallam), Musa (alayhi wa sallam), Nuh (alayhi wa sallam) and Isa [al-Ahzab 33/37; ash-Shurah 42/13] .

9️⃣ - Ba'ath: means to raise and give motion.

Allah (Subhanahu wa ta'ala) will raise and give motion to the dead from their graves so that they can be judged. Ba'ath must be believed in the same sense as it has been mentioned; that Allah (Subhanahu wa ta'ala) will collect all the organs which have turned to dust or dissolved and revive them again, bringing them back to life.

♨️The Philosophers and the Christians who deny the bodily Ba'ath are kafirs and those who aver Ba'ath and hold that Allah (Subhanahu wa ta'ala) will inspire each soul into a body different to the body of this world are heretical innovators and corrupt.

🔟 - Qadr: the meaning of Taqdir is to make an appraisal. It means that Allah (Subhanahu wa ta'ala) has the knowledge of the quantity and temporality of everything from the beginning of creation. He created them by His Will and Power and according to His Knowledge. He recorded them in the Safe Tablet before creating them [al-Hadid 57/22].

@AlfurqaN_FoundatioN | #Aqidah

🔥The fearful army is gearing up to attack Rafah after subjecting it to relentless bombardment and siege tactics‼️

♨️Backed by the global political framework!

♨️Endorsed by all the nefarious collaborators who wrongly claim association with Islam!

🔥Supported by those who blindly follow orders, even if they go against the teachings of Allah (subhanahu wa ta'ala) , chasing after fleeting worldly gains while bearing the weight of their sins and transgressions, for which they will be held accountable by Allah (subhanahu wa ta'ala).

🤲Therefore, O Allah, we turn to You in our moments of weakness, our limited resources, and our humiliation among people, seeking Your assistance to enable us to stand by our brothers in a manner that absolves us from the sin of abandonment.

🔰Aqidatu'l-Waasitiyyah -Note Form
💠Shaikhu'l-Islam Ibn Taymiyyah
💢Part - 4

🍃The following is a summary, in note form, of the explanation of the classical text of Ibn Taymiyyah, Aqidatu'l-Waasitiyyah in which he outlines the beliefs of the Ahlu's-Sunnah wa'l-Jamaa'ah.

💥The Way of Believing in the Attributes of Allah (Subhanahu wa ta'ala)

💢And it is part of iman in Allah (Subhanahu wa ta'ala) that we believe in what He has mentioned about Himself and in what the Messenger (Sallallahu alaihe wa sallam) has described Him with, without committing Tahrif, Ta'til, Takyif and Tamthil. Rather it should be as Allah (Subhanahu wa ta'ala) has mentioned in the Ayah : "Nothing is as His likeness and He is the Hearer, the Seer."

1️⃣ - Tahrif : Introducing a change in a statement in such a way so as to leave out meaning understood by it and accepting such a meaning which the words may ambiguously indicate.

2️⃣ - Ta'til : Leaving and vacating. Negation of His Attributes and denial of His Self and Being. Denial of the real meaning proved by the Qur'an and Sunnah. Tahrif includes Ta'til but Ta'til does not include Tahrif.

3️⃣ - Takyif : To have faith that the Attributes of Allah (Subhanahu wa ta'ala) are such and such or to put questions as to the state of His Attributes. The term "beghair Takyif' means that the Ahlu's-Sunnah deny having knowledge of Allah's condition as Allah (subhanahu wa ta'ala) alone knows the state of His Self and His Attributes.

4️⃣ - Tamthil: To have faith that the Attributes of Allah (Subhanahu wa ta'ala) are like the Attributes of His creatures.

5️⃣ - Tafwiz : When o­ne denies the Attributes proved from the Qur'an and the Sunnah and maintains that it is not the manifest sense which is meant, but he himself does not determine a sense.

6️⃣ - It is not true that Tafwiz was the creed of the Salaf. The Ash'aris of later times ascribed this to the Salaf.

7️⃣ - The Salaf understood the meanings of the passages of the Qur'an and the Sunnah, and proved these meanings in the favour of Allah (Subhanahu wa ta'ala). However, they would submit their knowledge of the reality and state of these meanings to Allah (Subhanahu wa ta'ala). Imam Malik (Rahimahu'Allah) was asked about the state of istawa (establishing) of Allah (Subhanahu wa ta'ala) o­n the Throne, he said: "Istawa is known but its condition is unknown."

8️⃣ - The code of conduct of the Ahlus-Sunnah is as the clear Qur'anic Ayah : "Nothing is as His likeness."

9️⃣ - The correct Creed therefore, is not that the Attributes are completely denied as is the way of the Muta'zila, nor is it to try to prove them completely as is the way of the Mummathila. Rather, the true Creed is to make an affirmation of the Attributes without similitudes.

🔰The attributes with which He has qualified Himself are not denied by them (Ahlu's-Sunnah wa'l-Jamaa'ah), nor do they commit Tahrif o­n the basis of reasoning by statements, nor do they indulge in wrong Ta'wil (interpretation) of the Names of Allah (Subhanahu wa ta'ala) and His verses, nor do they regard His attributes as like the attributes of His creatures and neither do they describe their states.

💠This is because there is nothing as His Essence, there is nothing comparable to Him and He has no partners. Nor can a measure or analogy be determined from amongst His creatures to demonstrate a likeness and comparability with Him.

1️⃣ - The denial of the negation of Allah's Attributes is based o­n the Faith stated above. When Allah (Subhanahu wa ta'ala) is believed in, in this sense, His Attributes will not be negated, Tahrif will not be committed, their states will not be described and likeness will not be demonstrated.

2️⃣ - Mawadi : is the plural of mawda. Implies those meanings o­nly upon which it is necessary to base statements. This is for the reason that at the time of using it, the statement carries the same meaning as the meaning of the words of Allah (Subhanahu wa ta'ala) or His Prophet (Sallallahu alaihe wa sallam). Therefore, the statement remains attached to the meaning.

3️⃣ - The statement of Ibn Qayyim regarding not committing Ilhad in the Names of Allah (Subhanahu wa ta'ala) and His Attributes:

💢"Doing Ilhad in His Names means turning away from those real meanings of His Names which are proved from them. The word 'Lahd' is derived from 'Ilhad' meaning the cleavage o­ne falls in when he deviates from the Firqa. The phrase 'Mulhid fi'd-Din' is also derived from it which means the o­ne who deviates from the Truth and introduces such things into the Din which have no bearing in it.

💠 'Ilhad' in relation to the Names and ayahs of Allah (Subhanahu wa ta'ala) occurs either by their total negation or by denying their meanings and rejecting them altogether, or due to 'Tahrif' from the Truth or by doing false 'Ta'wil' by deviating from the Truth, or it may happen by giving some self-coined words to those Names just as the Ilhad of the ahl-lttihad."

4️⃣ - The consequence of all this is that the Salaf had faith in all such things which Allah (Subhanahu wa ta'ala) had stated about Himself in the Qur'an and in all such things that the Prophet (Sallallahu alaihe wa sallam) described. This faith is absolutely free from Tahrif, Ta’til, Takyif and Tamthil.

5️⃣ - Their statements on the Self of Allah (Subhanahu wa ta'ala) and His Attributes are the same; the statement about the Attributes is an offshoot of the statement about the Self in which the statement regarding the Self is perfectly observed. So when the aim to prove the Self is to prove its existence then the same is true regarding the Attributes.

💠They (i.e., the Salaf) interpret this in one of their remarks: "We will pass them down exactly as we received them, without Ta'wil." Those who do not follow this remark suffer from an illusion that they mean to say only the word should be read and no controversy should be raised about the meaning, although this is a wrong notion. Negation of Ta’wil here is aimed at the reality of meaning, its details and its state.

6️⃣ - The saying of Imam Ahmed: "Allah (Subhanahu wa ta'ala) shall be qualified only with those Attributes with which He has qualified Himself or His Messenger (Sallallahu alaihe wa sallam) has qualified Him with. Nothing should be said beyond the Qu'ran and Hadith."

7️⃣ - The saying of Naim bin Hammaad: "Whoever described Allah (Subhanahu wa ta'ala) in the likeness of His creatures he has committed kufr and if someone denied the Attributes by which Allah (Subhanahu wa ta'ala) qualified Himself, then he has also committed kufr. The Attributes by which Allah (Subhanahu wa ta'ala) qualified Himself or those that were narrated about Him from the Prophet (Sallallahu alaihe wa sallam) will not be called Tashbih (comparison/metaphor) or Tamthil."

8️⃣ - The reason for the Ahlu’s-Sunnah wa’l-Jamaa'ah not committing Takyif or Tamthil is that there is no parallel to the Self of Allah (Subhanahu wa ta'ala) which is deserving of His Name nor is there anything of such greatness which equals him in height. The verse in Surah Maryam: “Do you know of an equal to Him?”

9️⃣ - The meaning of His having no likeness does not mean that no one will be named after His Name as there are many such names which are common to Allah (Subhanahu wa ta'ala) and His creatures. When Allah (Subhanahu wa ta'ala) uses these names for His Self then their meanings are specific to Him.

☝️No one other than Allah (Subhanahu wa ta'ala) will be a partner to that meaning. Partnership can only take place in the total sense of the name (i.e., the meaning) and this can only exist in the mind. In the external cases the meaning is only partial and specific.

🍃Its position is relative to the meaning. If the relation is with Allah (Subhanahu wa ta'ala) then the meaning is specific to Him and the Slave of Allah (Subhanahu wa ta'ala) will not be partner in it and if the relation is with the Slave of Allah (Subhanahu wa ta'ala) then the meaning is specific to him and Allah (Subhanahu wa ta'ala) will not be a partner to it.

🔟- Kofu : means equal and having co-status.

The statement of Allah (subhanahu wa ta'ala) is witness to its negation: “And there is none that is comparable to Him.”

🔰11- Nid : means equal and of co-status. The statement of Allah (azza wajal - the Mighty the Sublime): “And do not knowingly set up rivals to Allah.”

🚫12- Not to follow analogy means use of no such measure is allowed which may imply and analogy made between Allah (The Analogized) and that which is the point of analogy, showing equality and similarity. This analogy is like Tamthil as shown by the Scholars of Fiqh.

💢Combination of the derived with the original in the precept as a whole. The example of Nabidh and Alcohol. Incorporation of Nabidh into the haraam due to the common characteristic which makes it enter into the forbidden which is intoxication.

🔰The analogy is based upon similarity. This is not permissible in the case of Allah in relation to His creatures. Similar to the Shamul (Inclusion: To argue from the standpoint of a whole in relation to a part that this part is a component of the whole along with some other parts) of the Logicians.

💠13- There exists no comparability between Allah (Subhanahu wa ta'ala) the Revered, the Exalted and His creatures on any single thing. The highest level of analogy is used for Allah (Subhanahu wa ta'ala), meaning that in every quality which is proved for the creature and there is a possibility that Allah (Subhanahu wa ta'ala) is also qualified with it, then in that quality Allah (Subhanahu wa ta'ala) is far superior to the creature and reaches absolute perfection in it. Similarly for a defect, if a creature is free from a defect, then the Creator is definitely free from that in the first degree.

🍃14- Similar principle for perfection. What is intended is that when two persons are compared and one of whom has the quality of perfection and the other does not, then the first will be regarded as being more perfect. Therefore, it is necessary to accept this attribute for Allah (Subhanahu wa ta'ala) also on the condition that the existence of this quality is a perfection and its absence is a defect.

@AlfurqaN_FoundatioN | #Aqidah

🔰Aqidatu'l-Waasitiyyah -Note Form
💠Shaikhu'l-Islam Ibn Taymiyyah
💢Part - 5

🍃The following is a summary, in note form, of the explanation of the classical text of Ibn Taymiyyah, Aqidatu'l-Waasitiyyah in which he outlines the beliefs of the Ahlu's-Sunnah wa'l-Jamaa'ah.

💥The Basis for believing in those Qualities mentioned in the Qur'an and Hadith :

💢For He knows best His Own Self and the selves of others. What He says is the Truest and the most beautiful speech, better than that of His creation. His Messengers are the truthful ones who have been testified for as opposed to those who say about Allah (Subhanahu wa ta'ala) that of which they have no knowledge and for this reason He said:

💠 “Glorified be your Lord, the Lord of Majesty from that which they ascribe (to Him) and peace be upon those that have been sent (to proclaim) and all Praise be to the Lord of the Worlds.”

💥He (Subhanahu wa ta'ala) has glorified Himself from that which has been ascribed to Him by those in opposition to the Messengers and has sent peace upon them for the absence of drawbacks and defects from their statements. He has mentioned Negation and Affirmation of the Names and Attributes with which He qualified Himself.

1️⃣ - The Basis of the justification for having faith in that which Allah (Subhanahu wa ta'ala) has mentioned in the Qur'an and Hadith is the fact that He is the Best Knower of His Self and all other things.

2️⃣ - Whatever His Messengers say about Him is always true. They are free from telling lies about Allah (Subhanahu wa ta'ala) , nor do they say anything which is against reality. This is the reason for the necessity of having faith in whatever Allah (Subhanahu wa ta'ala) and His Messengers have said about the attributes in an affirmative or negative form.

3️⃣ - Such things as have been mentioned by Allah (azza wajal - the Mighty the Sublime) and His Messenger (Sallallahu alaihe wa sallam) cannot be left for believing in the statements of those people that falsify against Allah (Subhanahu wa ta'ala) and say such things about Him of which they themselves have no knowledge.

4️⃣ - The detail behind this matter is that failure in a statement to convey its intended meaning is due to one or more of the following three factors:

⭕️ - The speaker is himself ignorant of what he says.

⭕️ - He does not have the power of eloquence and the required amount of skill to communicate.

⭕️ - He resorts to lies, distortions and adulteration.

5️⃣ - The Qur'an and hadith are in every sense free from these three things. The statements of Allah (Subhanahu wa ta'ala) and His Messenger (Sallallahu alaihe wa sallam) are extremely clear and bright, without ambiguity.

6️⃣ - The three opposite elements of narrating and understanding are found in the statements of RasulAllah (Sallallahu alaihe wa sallam). RasulAllah (Sallallahu alaihe wa sallam) has the highest knowledge of those things which he wants the people to be apprised of. He adopts the best style of narrating them. He is most willing to give admonition and guidance to the creatures.

💢Therefore, it is not possible that his statements suffer from weakness or defect, whereas the statements of others are not free of shortcomings and defects. So it is not correct to regard the statements of others as equal to the statements of RasulAllah (Sallallahu alaihe wa sallam), let alone having conviction in the statements of others in comparison with those of RasulAllah (Sallallahu alaihe wa sallam).

7️⃣ - For this reason Allah (Subhanahu wa ta'ala) describes His own Holiness and sends Peace upon His Messengers.

8️⃣ - Subhan : is the infinitive of Tasbih which means keeping purified and remote from evil. The root word is Sabh, meaning speed, flow and remoteness.

9️⃣ - Allah (Subhanahu wa ta'ala) keeps His Self purified from all those things which the Mushrikun associate with Him, such as having a wife or a son and other defects and drawbacks.

🔟- He (Subhanahu wa ta'ala) sends Peace upon His Messengers.

This is an indication that just as it is necessary to have faith that Allah, the Mighty and Great is free from all defects and drawbacks, likewise it is also necessary to have faith in the purity of the words and deeds of the Prophets, for the Prophets and the Messengers never tell lies about Allah (Subhanahu wa ta'ala) nor do they associate partners with Him and neither do they put their followers in make- believe positions. They never say anything but the Truth regarding Allah (Subhanahu wa ta'ala).

💠 11- The command of Allah is : “All Praise is for Allah (Subhanahu wa ta'ala) who is the Owner of all the Worlds.” On account of being in possession of perfection in attributes, most magnificent qualities and most righteous deeds, the Holy Allah Himself praises His Self.

💢 12- Negation and Affirmation are included in both general and specific terms in His Names and Attributes.

🔰 13- Generality in Negation is that all those defects and drawbacks are denied in the Self of Allah (Subhanahu wa ta'ala) which go against His perfection. For example:

⭕️“Nothing is as His likeness” and

⭕️“Do you know of an equal to Him?” and

⭕️“Glorified be Allah over all that they allege.”

💠 14- Specificity in negation means negating that Allah (Subhanahu wa ta'ala) is associated in His attributes with such defects and drawbacks such as father, son, partner, wife, peer, opponent, ignorance, helplessness, misguidance, forgetfulness, drowsiness, sleep, uselessness and falsehood.

🔰 15- Negation does not stand alone in the Qur'an and the hadith. Mere negation does not denote any attribute. Rather there is the affirmation of the perfection of the greatness of Allah (Subhanahu wa ta'ala) and the uniqueness in His Attributes in opposition to both the negations.

💥The negation in ignorance stands for his broad and unlimited Knowledge, the negation of injustice is for the affirmation for the perfection of His Justice; the negation of uselessness is for the affirmation of His eternal life and stability.

💢 16- Thus, that is the reason why negation has often come in the Qur'an and hadith in a general sense rather than in a specific sense; in contrast with affirmation in which there are greater specificness than generalities because these are intended for His Self.

💥 17- The generality in affirmation means that absolute perfection, absolute praise, absolute magnificence etc., are proved as Allah (Subhanahu wa ta'ala) says:

⭕️“All Praise is for Allah the Lord of the Worlds” and He (Subhanahu wa ta'ala) says:

⭕️ “And His is the Sublime similitude.”

💠18- The specificity in affirmation includes all nouns and adjectives mentioned in the Qur'an and hadith; it is often that they cannot all be counted. RasulAllah (Sallallahu alaihe wa sallam) used to say:

🤲 “I ask You for every Name by which You have named Yourself or which You have revealed or which You have taught someone from amongst Your creatures or which You have kept with Yourself in the Knowledge of the Unseen.”

@AlfurqaN_FoundatioN | #Aqidah

🔰Aqidatu'l-Waasitiyyah -Note Form
💠Shaikhu'l-Islam Ibn Taymiyyah
💢Part - 6

💥The following is a summary, in note form, of the explanation of the classical text of Ibn Taymiyyah, Aqidatu'l-Waasitiyyah in which he outlines the beliefs of the Ahlu's-Sunnah wa'l-Jamaa'ah.

💥The Straight Path and Commentary on Surah Ikhlaas :

💢The Ahlu’s-Sunnah wa’l-Jamaa'ah do not deviate from those things which have been brought by the Messengers, for that is the straight path, the path of those whom Allah (Subhanahu wa ta'ala) has bestowed His favour upon from among the Prophets, the Truthful, the Martyrs and the Righteous.

🔰It is in this collection of what has been described about Allah (Subhanahu wa ta'ala) by Himself in Surah Ikhlaas that makes it equal to one third of the Qur'an. Allah (Subhanahu wa ta'ala) has said:

💠“Say! He is Allah, the one! The Eternally Besought of all! He does not beget, nor is He begotten. And there is nothing comparable to Him.”

1️⃣ - Whatever RasulAllah (Sallallahu alaihe wa sallam) brought with him, that alone is real. It is obligatory to obey it and forbidden to deviate from it as this alone is the Straight Path which has no curves.

2️⃣ - The Straight Path is only one and whoever deviates from it he strays into the wrong path, innovation and injustice. Allah (azza wajal - the Mighty the Sublime) commands:

💠“And this is My Straight Path, so follow it and do not follow the other paths lest they divert you from His way.” [6:153]

3️⃣ - The Straight Path is that path of the ummah which lies in between the two extremes. Hence, the supplication in every rakah of the prayer: “Guide us to the Straight Path!”[1:6] that He should help, assist, guide, support and lead us in those things which will help us to obey Him and keep us steadfast on His Path. This is the Path of those who were favoured by Allah (Subhanahu wa ta'ala) : the Prophets, the Truthful, the Martyrs and the Righteous, and these are the best for keeping company.

4️⃣ - The Concept of tawhid has been explained in Surah Ikhlaas by separating and purging it from Shirk (polytheism and idolatry).

5️⃣ - Imam Ahmad's narration of Ubayy bin Ka'ab (Rady'Allahu Anhu) that the mushrikun asked:

💠"O Muhammad! Tell us the genealogy of Your Lord." Thereupon Allah (Subhanahu wa ta'ala) revealed this Surah.

6️⃣ - From authentic ahadith, it is proven that this Surah is equal to one third of the Qur'an. The substance of the statement of Ibn Abbas (Rady'Allahu Anhu) is as follows:

💠“that the Qur'an consists of three fundamental objectives”:

⭕️ - Those do's and don'ts which contain the commandments and practical ways. These form the subject matter of the science of Fiqh and Ethics.

⭕️ - The tales and narratives which include the stories of the Messengers of Allah (Subhanahu wa ta'ala) and their communities. The punishments and disasters which befell those who falsified the Messengers of Allah (Subhanahu wa ta'ala) . Also, the promises, rewards, warnings and dooms.

⭕️ - The knowledge of tawhid and the description of those matters which relate to the Names of Allah (Subhanahu wa ta'ala) and His Attributes, which to have faith in is obligatory upon the Slave of Allah (Subhanahu wa ta'ala). This has precedence over the first three.

7️⃣ - Surah al-Ikhlaas contains the third objective and a general description of it. Thus, it is correct to say that this Surah is equal to one third of the Qur'an.

8️⃣ - The answer to the question that how does this Surah contain comprehensively the knowledge of tawhid and its principles which form the essence of the belief in Allah (Subhanahu wa ta'ala) : Allah's command:

💥“He is Allah, the One” negates partnership with Him in every sense, whether it concerns His Self, Attributes or His deeds. It also demonstrates the distinctiveness of Allah (Subhanahu wa ta'ala) in His perfection, magnificence and majesty. The word Ahad is not used in affirmation for anyone besides Allah (Subhanahu wa ta'ala). Ahad is more emphatic than Waahid.

9️⃣ - The Tafsir of Ibn Abbas (Rady'Allahu Anhu) for the verse:

💥“Allah! The Eternally Besought of all”;

🍃 The Chief who is best in His Nobility. The Great one who is best in His greatness. The Tolerant one who is best in His toleration. The Omnipotent who is the best in His omnipotence, the All Knowing who is best in His knowledge.

🔰The Self which is perfect in all types of nobility and greatness -that Self is only Allah (Subhanahu wa ta'ala) - the Most Revered and the Most Powerful. He alone has these qualities for they do not apply to anyone save Him. No one is equal to Him and no one is like Him.

🔟 - The Tafsir is also as follows; The Self who has no fear, around whom all creatures turn and Whom they seek after for all their needs and actions.

💢 11- Affirmation in the oneness negates all forms of polytheism and similitude. Affirmation of all the meanings of Samad includes all the noble Names and the most exalted Attributes. This is the tawhid of Affirmation.

☝️12- The tawhid of Purity is in the statement:

💠 “He does not beget not nor is He begotten. And there is none comparable to Him.”

💢 This statement can also be understood from the general statement: “Say! He is Allah! the One.” Nothing came out of Him nor did He come out of anything. He has no equal, no likeness and no similarity.

💥13- Domination of the concept of tawhid in this Surah. The affirmation of oneness for the Lord in total and absolute contradiction to all forms of Polytheism. His character of being:

🍃 “Eternally Besought of all” which proves all His Attributes, that He cannot suffer from any defect, negation of father and son which is an implication of Him being in no need and that all is in need of Him.

💢All is characterized in the statement of His being besought and His oneness. Negation of an equal which includes negation of similarity, resemblances and likeness. This Surah includes all of these matters and is therefore rightly deserving of being called equal to a third of the Qur'an.

@AlfurqaN_FoundatioN | #Aqidah

🍃Imam Ibn al-Qayyim (Rahimahu'Allah):

🔥"Whoever allows his eyes to roam freely carries his soul to the places of destruction."

[Sickness and the Cure, p.15]

💠 al-Wasiyyatu’s-Sughraa (The Concise Legacy)
Shaikhu'l-Islam Ibn Taymiyyah - 1

❓The Question

🔰Abul-Asim al-Qasim bin Yusuf bin Muhammad at-Tajibi as-Sabti al-Maghribi says:

💢"I requested the Shaykh, Faqih, respected Imam, Alim, last of the pious predecessors and leader of the later generations, inimitable, fascinating, possessor of great eloquence and clarity of expression, the most knowledgeable person I have met in the East or West, Taqi ad-Din Abu’l-Abbas Ahmad bin Taymiyyah, (may Allah enable us to continue benefiting from him):

🍃 to direct me towards what would set right my affairs of Din and Dunya; to point me towards those books on which I might rely regarding knowledge of hadith, and similarly for other sciences of the Shari’ah; to draw my attention towards the best of righteous actions after the compulsory duties; and to explain to me those goals which should outweigh all other aims; all of this by way of concise guidelines. May Allah safeguard him, and peace and Allah's blessings be on him."

💠 The Answer - part - 1

💥 The Shaykh of Islam, Ocean of Knowledge, Ibn Taymiyyah, may Allah bestow His mercy and pleasure on him, answered as follows:

🔰 All Praise be to Allah (Subhanahu wa ta'ala) , Lord of the Worlds. To begin with the Wasiyyah: in my opinion, there is no Wasiyyah more beneficial than that of Allah (Subhanahu wa ta'ala) and His Messenger (Sallallahu alaihe wa sallam) for whoever understands it and follows it.

💢 The Wasiyyah of Allah, (azza wajal - Mighty and Sublime)

🍃The Wasiyyah of Allah Exalted is mentioned in the following ayah:

💥 “Verily, We have directed the People of the Book before you, and you (O Muslims) to Fear Allah.” [4:131]

🔰 The Messenger's (Sallallahu alaihe wa sallam) Wasiyyah

💠 RasulAllah (Sallallahu alaihe wa sallam) enjoined on Mu’adh (Rady'Allahu Anhu) when he sent him to Yemen as a judge, the following:

🍃"O Mu’adh, fear Allah wherever you are, and follow up a bad deed with a good one and it will wipe it out, and behave well towards people."

[Reported in Tirmidhi who said it is a hasan hadith]

💥The Excellence of Mu’adh bin Jabal (Rady'Allahu Anhu)

🔰Mu’adh had a high status in the eyes of RasulAllah (Sallallahu alaihe wa sallam), who once said to him:

💢"O Mu’adh! By Allah, truly I love you.

💠" Sometimes, RasulAllah (sallallahu alaihe wa sallam) would let Mu’adh ride behind him on the same mount. It is also narrated about him that he is the most knowledgeable person in the ummah about the (issues of) Halaal and Haraam (Lawful and Prohibited), and on the Day of Resurrection he will be raised up one step ahead of all the people of knowledge.

💢Also, part of Mu’adh's excellence is that RasulAllah (Sallallahu alaihe wa sallam) sent him to the people of Yemen as a preacher on his behalf, a caller, a man of understanding in the din, a giver of religious verdicts, and a judge.

🔰He also used to compare Mu’adh to Ibrahim (alayhi wa sallam), khalil (the friend) of Allah (Subhanahu wa ta'ala) and Imam of mankind.

🍃Also, Ibn Mas’ud (Rady'Allahu Anhu), used to say: "Verily, Mu’adh is a leader of the people, he is Allah's obedient slave, and he is not of the polytheists." thus comparing him to Ibrahim (alayhi wa sallam). With all these qualities of Mu’adh, RasulAllah (Sallallahu alaihe wa sallam) bequeathed to him this Wasiyyah.

💥So we know that this Wasiyyah is comprehensive, and whoever understands it will see that it is so. Furthermore, it is an explanation of the Qur'anic Wasiyyah.

⭕️ The Reason for the Comprehensiveness of the Wasiyyah

💥As for the explanation of the comprehensiveness of this legacy, it covers the fact that there are two rights over a human being: The responsibility towards Allah (Azza wajal - Mighty and Sublime) ; the responsibility towards His servants.

♨️Further, (the Wasiyyah also covers the fact) that there will always be a deficiency in each person's fulfilling of this responsibility, e.g., by missing a duty or doing something forbidden: hence RasulAllah (saw) said:

🔰"Fear Allah wherever you may be.