💠 Ibn Taymiyyah رحمه الله stated:
وَالْعَجَبُ مِنْ ذِي عَقْلٍ سَلِيمٍ يَسْتَوْحِي مَنْ هُوَ مَيِّتٌ 🔰وَيَسْتَغِيثُ بِهِ وَلَا يَسْتَغِيثُ بِالْحَيِّ الَّذِي لَا يَمُوتُ فَيَقُولُ أَحَدُهُمْ إذَا كَانَتْ لَك حَاجَةٌ إلَى مَلِكٍ تَوَسَّلْت إلَيْهِ بِأَعْوَانِهِ فَهَكَذَا يَتَوَسَّلُ إلَيْهِ بِالشُّيُوخِ وَهَذَا كَلَامُ أَهْلِ الشِّرْكِ وَالضَّلَالِ
‼️It is strange for one of sound mind to resort to one who has died and to seek his aid,
☝️but not seek the aid of the Living who does not die.
♨️One of them says: If you have a need, use them as a means of help. Likewise, he uses scholars as a means. These are the words of the people of idolatry and misguidance.
[Majmū’ al-Fatāwá 18/322]
وَالْعَجَبُ مِنْ ذِي عَقْلٍ سَلِيمٍ يَسْتَوْحِي مَنْ هُوَ مَيِّتٌ 🔰وَيَسْتَغِيثُ بِهِ وَلَا يَسْتَغِيثُ بِالْحَيِّ الَّذِي لَا يَمُوتُ فَيَقُولُ أَحَدُهُمْ إذَا كَانَتْ لَك حَاجَةٌ إلَى مَلِكٍ تَوَسَّلْت إلَيْهِ بِأَعْوَانِهِ فَهَكَذَا يَتَوَسَّلُ إلَيْهِ بِالشُّيُوخِ وَهَذَا كَلَامُ أَهْلِ الشِّرْكِ وَالضَّلَالِ
‼️It is strange for one of sound mind to resort to one who has died and to seek his aid,
☝️but not seek the aid of the Living who does not die.
♨️One of them says: If you have a need, use them as a means of help. Likewise, he uses scholars as a means. These are the words of the people of idolatry and misguidance.
[Majmū’ al-Fatāwá 18/322]
💠What the ulema say about Shi'ites🔥
♨️ Part : 5
1️⃣ Ibn Hazm adh-Dhaahiree (Rahimahu'Allah | d.456H):
💠 Ibn Hazm (Rahimahu'Allah) said, "As for their (i.e. the Christians) statement about the claims of the Rawaafid that the Qur'an has been changed, then the Rawaafid are not from amongst the Muslims.
‼️This is only a sect that was first invented twenty-five years after the death of the Messenger of Allah (sallallaahu ‘alayhi wa sallam)... And it is a group that proceeds upon the path of the Jews and the (Christians in lying and disbelief.” [Refer to al-Milal wan-Nihal (2/213) of ash-Shahrastaanee]
💢And he said, "And there is no disagreement amongst anyone from the sects that ascribe, to Islam from Ahlus-Sunnah, the Mu'tazilah, the Khawaarij, the Murji’ah and the Zaydiyyah concerning the obligation of accepting the Qur'an that are recited by us...
‼️The only-people who oppose that are the extreme Rawaafid, and they are polytheistic disbelievers due to that according to all the people of Islam. So our speech does not concern them, since our speech only deals with the people of our Religion.” [Refer to al-Ihkaam (1/96) of Ibn Hazm]
2️⃣Abu Haamiid al-Isfaraayeenee (Rahimahu'Allah |d.406H):
💠He cited a number of their beliefs, then he ruled upon them with his statement, "And in such a condition they are not upon anything from the Religion. Arid there is nothing to increase upon this type of disbelief, since there is nothing left for it from the Religion.” [Refer to at-Tabseer fid-Deen (p. 24-25) of al-Isfaraayeenee]
3️⃣Abu Haamid al-Ghazzaalee (Rahimahu'Allah | d.505H):
💠He said, "Due to the shortcomings in the understanding of the Rawaafid about Allah (subhanahu wa ta'ala), they believe that He changes His view. And they quote from 'Ali (radiyallaaku 'anhu) that Allah (subhanahu wa ta'ala) would not inform about the Unseen out of fear that He - the Exalted - would change His view concerning it and would thus change His ruling.
‼️And they mentioned about Ja'far Ibn Muhammad that he would say: Allah (subhanahu wa ta'ala) would change His view based upon new information just as He did with Ismaa'eel ('alayhis-salaam) alter commanding him to sacrifice his son... And this is clear disbelief and it involves attributing ignorance and changing of views based upon new information to Allah the Exalted.” [Refer to al-Mustasfaa (1/110) of al-Ghazzaalee]
4️⃣Abul-Mudhaffar as-Sam'aanee (Rahimahu'Allah|d.489H):
💠⚠️Imam Abul-Mudhaffar as-Sam'aanee - Rahimahu'Allah - said, "The Ummah has a consensus (ijmaa') on the Takfir of the Imaamiyyah, because they believe the Companions are misguided, they reject their consensus and they attribute to them that which does not befit them.” [Refer to al-Ansaab (6/341) of as-Sam'aanee]
❖ @AlfurqaN_FoundatioN | #Tawheed
♨️ Part : 5
1️⃣ Ibn Hazm adh-Dhaahiree (Rahimahu'Allah | d.456H):
💠 Ibn Hazm (Rahimahu'Allah) said, "As for their (i.e. the Christians) statement about the claims of the Rawaafid that the Qur'an has been changed, then the Rawaafid are not from amongst the Muslims.
‼️This is only a sect that was first invented twenty-five years after the death of the Messenger of Allah (sallallaahu ‘alayhi wa sallam)... And it is a group that proceeds upon the path of the Jews and the (Christians in lying and disbelief.” [Refer to al-Milal wan-Nihal (2/213) of ash-Shahrastaanee]
💢And he said, "And there is no disagreement amongst anyone from the sects that ascribe, to Islam from Ahlus-Sunnah, the Mu'tazilah, the Khawaarij, the Murji’ah and the Zaydiyyah concerning the obligation of accepting the Qur'an that are recited by us...
‼️The only-people who oppose that are the extreme Rawaafid, and they are polytheistic disbelievers due to that according to all the people of Islam. So our speech does not concern them, since our speech only deals with the people of our Religion.” [Refer to al-Ihkaam (1/96) of Ibn Hazm]
2️⃣Abu Haamiid al-Isfaraayeenee (Rahimahu'Allah |d.406H):
💠He cited a number of their beliefs, then he ruled upon them with his statement, "And in such a condition they are not upon anything from the Religion. Arid there is nothing to increase upon this type of disbelief, since there is nothing left for it from the Religion.” [Refer to at-Tabseer fid-Deen (p. 24-25) of al-Isfaraayeenee]
3️⃣Abu Haamid al-Ghazzaalee (Rahimahu'Allah | d.505H):
💠He said, "Due to the shortcomings in the understanding of the Rawaafid about Allah (subhanahu wa ta'ala), they believe that He changes His view. And they quote from 'Ali (radiyallaaku 'anhu) that Allah (subhanahu wa ta'ala) would not inform about the Unseen out of fear that He - the Exalted - would change His view concerning it and would thus change His ruling.
‼️And they mentioned about Ja'far Ibn Muhammad that he would say: Allah (subhanahu wa ta'ala) would change His view based upon new information just as He did with Ismaa'eel ('alayhis-salaam) alter commanding him to sacrifice his son... And this is clear disbelief and it involves attributing ignorance and changing of views based upon new information to Allah the Exalted.” [Refer to al-Mustasfaa (1/110) of al-Ghazzaalee]
4️⃣Abul-Mudhaffar as-Sam'aanee (Rahimahu'Allah|d.489H):
💠⚠️Imam Abul-Mudhaffar as-Sam'aanee - Rahimahu'Allah - said, "The Ummah has a consensus (ijmaa') on the Takfir of the Imaamiyyah, because they believe the Companions are misguided, they reject their consensus and they attribute to them that which does not befit them.” [Refer to al-Ansaab (6/341) of as-Sam'aanee]
❖ @AlfurqaN_FoundatioN | #Tawheed
💠What the ulema say about Shi'ites🔥
♨️ Part : 6
1️⃣ Shaykhul-Islam Ibn Taymiyyah (Rahimahu'Allah | d.728H):
💠Ibn Taymiyyah - Rahimahu'Allah - said, "Whosoever claims that aayaat are missing, or have-been concealed from the Qur'an, or he claims that its aayaat have inner meanings that cancel out the outward shari'ah actions, then there is no disagreement concerning his disbelief.
‼️And whosoever claims that they Companions became apostates after the Messenger of Allah (sallallaahu 'alayhi wa sallam), except for a small group that did not reach ten odd people in number, or that they majority of them were disobedient sinners, then there is also no doubt about the disbelief of this one.
⚠️This is because he has denied what the Qur'an stipulates in more than one place about Allah (subhanahu wa ta'ala) being pleased with them and praising them. Rather, who can doubt in the disbelief of this one? So his disbelief is specific, since this statement implies that the carriers of the Book and the Sunnah were disbelievers or disobedient sinners. And with regards to the aayah,
💠"You are the best nation raised up for mankind." [Soorah Aali-'Imraan 3:110]
💥And the best of the Ummah is its first generation, but if they were generally disbelievers and disobedient sinners, then this is the most evil of nations and the early generations of this nation are the most evil ones within it. And the disbelief of such a person is known from the Religion of Islam by necessity." [Refer to as-Saarimul-Maslool (p. 586-587) of Ibn Taymiyyah]
♨️And he also said about the Raafidah, "They are more evil than most of the people of desires, and they are more deserving of being killed than the Khawaarij." [Refer to Majmoo'ul-Fataawaa (28/482) of Ibn Taymiyyah]
2️⃣ al-Haafidh Ibn Kathir (Rahimahu'Allah d.774H):
💠Ibn Kathir (Rahimahu'Allah) mentioned the ahaadeeth that are confirmed in the Sunnah and which comprise a negation of the claims of the Raafidah about the revelation. Then he followed this up by saying,
‼️"And it the affair had been as they claimed, no one from amongst the Companions would have confirmed that. Since, they were the most obedient to Allah (subhanahu wa ta'ala) and His Messenger (sallallaahu ‘alayhi wa sallam) during his life and after his death.
💢So it is not possible that they would undermine him, such that they would give precedence to other than the one whom he had given precedence to, or that, they would defer one to whom he had given precedence to via his text. May Allah forbid such a thing, it would never happen!
‼️And whosoever suspects such a thing about the Companions (ridwaanullaahi 'alayhim), then he has attributed to them that they united upon disobedience and agreed upon stubborn rejection of the Messenger (sallallaahu 'alayhi wa sallam) and opposition to his ruling and his text.
‼️And whosoever from amongst the people reaches such a level, then he has thrown off the yoke of Islam from his neck and he has disbelieved according to the, consensus (ijmaa) of the Imaams and outstanding personalities. And spilling his blood is more lawful than spilling wine.” [Refer to al-Bidaayah wan-Nihaayah (5/252) of Ibn Kathir]
❖ @AlfurqaN_FoundatioN | #Tawheed
♨️ Part : 6
1️⃣ Shaykhul-Islam Ibn Taymiyyah (Rahimahu'Allah | d.728H):
💠Ibn Taymiyyah - Rahimahu'Allah - said, "Whosoever claims that aayaat are missing, or have-been concealed from the Qur'an, or he claims that its aayaat have inner meanings that cancel out the outward shari'ah actions, then there is no disagreement concerning his disbelief.
‼️And whosoever claims that they Companions became apostates after the Messenger of Allah (sallallaahu 'alayhi wa sallam), except for a small group that did not reach ten odd people in number, or that they majority of them were disobedient sinners, then there is also no doubt about the disbelief of this one.
⚠️This is because he has denied what the Qur'an stipulates in more than one place about Allah (subhanahu wa ta'ala) being pleased with them and praising them. Rather, who can doubt in the disbelief of this one? So his disbelief is specific, since this statement implies that the carriers of the Book and the Sunnah were disbelievers or disobedient sinners. And with regards to the aayah,
💠"You are the best nation raised up for mankind." [Soorah Aali-'Imraan 3:110]
💥And the best of the Ummah is its first generation, but if they were generally disbelievers and disobedient sinners, then this is the most evil of nations and the early generations of this nation are the most evil ones within it. And the disbelief of such a person is known from the Religion of Islam by necessity." [Refer to as-Saarimul-Maslool (p. 586-587) of Ibn Taymiyyah]
♨️And he also said about the Raafidah, "They are more evil than most of the people of desires, and they are more deserving of being killed than the Khawaarij." [Refer to Majmoo'ul-Fataawaa (28/482) of Ibn Taymiyyah]
2️⃣ al-Haafidh Ibn Kathir (Rahimahu'Allah d.774H):
💠Ibn Kathir (Rahimahu'Allah) mentioned the ahaadeeth that are confirmed in the Sunnah and which comprise a negation of the claims of the Raafidah about the revelation. Then he followed this up by saying,
‼️"And it the affair had been as they claimed, no one from amongst the Companions would have confirmed that. Since, they were the most obedient to Allah (subhanahu wa ta'ala) and His Messenger (sallallaahu ‘alayhi wa sallam) during his life and after his death.
💢So it is not possible that they would undermine him, such that they would give precedence to other than the one whom he had given precedence to, or that, they would defer one to whom he had given precedence to via his text. May Allah forbid such a thing, it would never happen!
‼️And whosoever suspects such a thing about the Companions (ridwaanullaahi 'alayhim), then he has attributed to them that they united upon disobedience and agreed upon stubborn rejection of the Messenger (sallallaahu 'alayhi wa sallam) and opposition to his ruling and his text.
‼️And whosoever from amongst the people reaches such a level, then he has thrown off the yoke of Islam from his neck and he has disbelieved according to the, consensus (ijmaa) of the Imaams and outstanding personalities. And spilling his blood is more lawful than spilling wine.” [Refer to al-Bidaayah wan-Nihaayah (5/252) of Ibn Kathir]
❖ @AlfurqaN_FoundatioN | #Tawheed
💠💠The Creed of Imam Juwayni💠💠
❐ Risalah Ithbaatu'l-Istiwaa wa'l-Fawqiyyah
❐ Imam Abu Muhammad ibn Yusuf al-Juwayni
❐ Part - 1
❐ Imam al-Haramayn Dhia' ul-Din Abd al-Malik ibn Yusuf al-Juwayni al-Shafi'i (امام الحرمین ضیاءالدین عبدالملک ابن یوسف جوینی شافعی, 22 February 1028— 19 August 1085 CE; 419—478 AH) was a Persian Sunni Shafi'i faqih and mutakallim.
His name is commonly abbreviated as Al-Juwayni; he is also commonly referred to as Imam al Haramayn, "leading master of the two holy cities", that is, Mecca and Medina.
Imam Abu Muhammad al-Juwayni said: "Know, that for a brief period of time, I was confused about three matters:
The issue of as-Sifaat (Allah’s Attributes); the issue of al-Fawqiyyah (Allah Subhanahu wa ta'ala being above His creation); the issue of al-Harf (the Word) and as-Sawt (the Voice) about the Glorious Qur’an.
I used to be confused about the different sayings -which are found in the contemporary books with respect to these matters- whether ta’wil (manipulative distortion) and tahrif should be made of the Attributes.
Whether to take them as they are and halt at their meanings, or whether to affirm them without ta’wil, ta’til, tashbih or tamthil. But I found in the texts of the Book of Allah (jalla jalaluhu - His glory be glorified) and the Sunnah of His Messenger (Sallallahu alaihe wa sallam), a great clarity about the reality of these Attributes, and likewise with respect to affirming al-uluww (the highness of Allah) al-Fawqiyyah, al-Harf and as-Sawt.
Then I found in the books of the mutakallimun (the People of theological rhetoric and innovated speech) -the later Scholars- their making of ta’wil (of Allah’s Attribute) of al-Istiwa (Allah ascending above the creation) by saying that it meant qahr (His dominance) and istilaa (His conquering); ta’wil of (Allah’s Attribute) of an-Nuzul by saying that it meant His command descends; ta’wil of (the Attribute of) al-Yadain (the Hands of Allah) to mean His Power or His Favor; and ta’wil of al-Qadam (the Foot of Allah) to mean the fine reward with their Lord; and the likes of this.
Along with this, I found that they claimed that the Speech of Allah (jalla jalaluhu) meant a speech existent in qaa’im bidh-dhaat (His Self) with word, but not with voice. They claimed that these words are a mode of expression from the meaning existing with Himself! From those who held to these sayings were a group of people, who had high status in my heart, such as a group of Ash’ari Shaafi’i Scholars -and I am upon the madhhab of Shaafi’i- knowing the obligation of my religion and its rulings.
So I found the likes of these great Shaikhs adhering to the likes of such statements -and they were my teachers- and I had complete faith in them, their nobility and their knowledge. However, despite all this, I found my heart having a hatred for such ta’wiel such that I could not find any tranquility and peace with it.
It caused my chest to feel constricted, rather than causing it to expand…And I used to fear affirming the Attributes of al-uluww, al-Istiwaa and an-Nuzul, fearing that it would imply hasr (limiting and encompassing Allah by His creation) and tashbih (resembling Allah to His creation i.e., anthropomorphism).
However, despite this, when I studied the Book of Allah (azza wajal - the mighty the sublime) and the Sunnah of His Messenger (Sallallahu alaihe wa sallam), I found in them texts pointing to the reality of these meanings. I found that the Messenger (sallallahu alaihe wa sallam) clarified that which came from his Lord, as well as describing Him with them.
And know -without any doubt at all- that he used to have present in his noble gatherings the Scholar and the ignorant person, the one with sharp intelligence and the not so sharply intelligent, the Arab and the non-Arab.....to be continued.
@AlfurqaN_FoundatioN | #Aqidah
❐ Risalah Ithbaatu'l-Istiwaa wa'l-Fawqiyyah
❐ Imam Abu Muhammad ibn Yusuf al-Juwayni
❐ Part - 1
❐ Imam al-Haramayn Dhia' ul-Din Abd al-Malik ibn Yusuf al-Juwayni al-Shafi'i (امام الحرمین ضیاءالدین عبدالملک ابن یوسف جوینی شافعی, 22 February 1028— 19 August 1085 CE; 419—478 AH) was a Persian Sunni Shafi'i faqih and mutakallim.
His name is commonly abbreviated as Al-Juwayni; he is also commonly referred to as Imam al Haramayn, "leading master of the two holy cities", that is, Mecca and Medina.
Imam Abu Muhammad al-Juwayni said: "Know, that for a brief period of time, I was confused about three matters:
The issue of as-Sifaat (Allah’s Attributes); the issue of al-Fawqiyyah (Allah Subhanahu wa ta'ala being above His creation); the issue of al-Harf (the Word) and as-Sawt (the Voice) about the Glorious Qur’an.
I used to be confused about the different sayings -which are found in the contemporary books with respect to these matters- whether ta’wil (manipulative distortion) and tahrif should be made of the Attributes.
Whether to take them as they are and halt at their meanings, or whether to affirm them without ta’wil, ta’til, tashbih or tamthil. But I found in the texts of the Book of Allah (jalla jalaluhu - His glory be glorified) and the Sunnah of His Messenger (Sallallahu alaihe wa sallam), a great clarity about the reality of these Attributes, and likewise with respect to affirming al-uluww (the highness of Allah) al-Fawqiyyah, al-Harf and as-Sawt.
Then I found in the books of the mutakallimun (the People of theological rhetoric and innovated speech) -the later Scholars- their making of ta’wil (of Allah’s Attribute) of al-Istiwa (Allah ascending above the creation) by saying that it meant qahr (His dominance) and istilaa (His conquering); ta’wil of (Allah’s Attribute) of an-Nuzul by saying that it meant His command descends; ta’wil of (the Attribute of) al-Yadain (the Hands of Allah) to mean His Power or His Favor; and ta’wil of al-Qadam (the Foot of Allah) to mean the fine reward with their Lord; and the likes of this.
Along with this, I found that they claimed that the Speech of Allah (jalla jalaluhu) meant a speech existent in qaa’im bidh-dhaat (His Self) with word, but not with voice. They claimed that these words are a mode of expression from the meaning existing with Himself! From those who held to these sayings were a group of people, who had high status in my heart, such as a group of Ash’ari Shaafi’i Scholars -and I am upon the madhhab of Shaafi’i- knowing the obligation of my religion and its rulings.
So I found the likes of these great Shaikhs adhering to the likes of such statements -and they were my teachers- and I had complete faith in them, their nobility and their knowledge. However, despite all this, I found my heart having a hatred for such ta’wiel such that I could not find any tranquility and peace with it.
It caused my chest to feel constricted, rather than causing it to expand…And I used to fear affirming the Attributes of al-uluww, al-Istiwaa and an-Nuzul, fearing that it would imply hasr (limiting and encompassing Allah by His creation) and tashbih (resembling Allah to His creation i.e., anthropomorphism).
However, despite this, when I studied the Book of Allah (azza wajal - the mighty the sublime) and the Sunnah of His Messenger (Sallallahu alaihe wa sallam), I found in them texts pointing to the reality of these meanings. I found that the Messenger (sallallahu alaihe wa sallam) clarified that which came from his Lord, as well as describing Him with them.
And know -without any doubt at all- that he used to have present in his noble gatherings the Scholar and the ignorant person, the one with sharp intelligence and the not so sharply intelligent, the Arab and the non-Arab.....to be continued.
@AlfurqaN_FoundatioN | #Aqidah
💠💠The Creed of Imam Juwayni💠💠
❐ Risalah Ithbaatu'l-Istiwaa wa'l-Fawqiyyah
❐ Imam Abu Muhammad ibn Yusuf al-Juwayni
❐ Part - 2
🔰However, I did not find anything by which he followed up such texts with which he used to describe his Lord -neither with another text, nor with anything that would cause the meanings to removed from their haqiqah (real meaning) or cause ta’wil to be made of them; such as the ta’wil of my Shaikhs and Scholars from the mutakallimin- such as their ta’wil of al-Istiwaa to istilaa, and their ta’wil of an-Nuzul (Allah’s descending) to mean that His Command descends; and other such things.
💠And I did not find that he used to warn the people from having faith in what was apparent in his speech describing His Lord, whether it was concerning al-Fawqiyyah (Allah Subhanahu wa ta'ala being above His creation), or al-Yadain (the Hands of Allah Subhanahu wa ta'ala), or other than them.
⭕️And there is nothing recorded from him which proves that these Attributes have another inner meaning, other than what is apparent from their meaning…So when we came to know this, and came to hold this as our aqidah (belief), we were then preserved from the doubts of ta'wil, the blindness of tatil (divesting Allah Subhanahu wa ta'ala totally or partially of His Attributes) and the foolishness of tashbih and tamthil (likening Allah Subhanahu wa ta'ala to His creation).
💢We then affirmed for Allah (Subhanahu wa ta'ala) the Uluww (highness) of our Lord (jalla jalaluhu) and His Fawqiyyah and that He istawaa (ascended) over His Arsh (Throne) in a manner that befits His Majesty and Greatness. So the truth is very clear in this and the chest will readily accept this, for indeed tahrif (distortion of the text) is rejected by the correct and sound intellect, such as tahrif of Istiwaa to Istilaa (conquering) and other than this.
💠Likewise wuquf (affirming the wording of the Attributes, but halting at their meanings) is also blindness and ignorance, since we know that our Lord described Himself with these Attributes that we may come to know Him by them. So -in our knowing Him- we do not halt at affirming the wordings of the Attributes, whilst negating what is intended from their meanings.
🔰Since He did not describe Himself to us by these Attributes, except that we may affirm what He has described Himself with, not that we halt at them. Likewise tashbih and tamthil are also foolishness and ignorance...Thus, the one whom Allah (jallaa jalaluhu) causes to agree upon the affirmation (of His Attributes) -without tahrif, takyif and wuquf- then he has indeed agreed upon what is intended for them.
🍃If He (jalla jalaluhu) wishes...And Allah (Subhanahu wa ta'ala) expanded my chest about the state of those Shaikhs who made ta’wil of al-Istiwaa to istilaa and it is my belief that they do not understand the Attributes of the Lord (jalla jalaluhu) except with what befits the creation. Thus they do not understand al-Istiwaa of Allah (Subhanahu wa ta'ala) as it truly befits Him so this is why they distort the words from its proper context and deny what Allah has described Himself with......to be continued.
@AlfurqaN_FoundatioN | #Aqidah
❐ Risalah Ithbaatu'l-Istiwaa wa'l-Fawqiyyah
❐ Imam Abu Muhammad ibn Yusuf al-Juwayni
❐ Part - 2
🔰However, I did not find anything by which he followed up such texts with which he used to describe his Lord -neither with another text, nor with anything that would cause the meanings to removed from their haqiqah (real meaning) or cause ta’wil to be made of them; such as the ta’wil of my Shaikhs and Scholars from the mutakallimin- such as their ta’wil of al-Istiwaa to istilaa, and their ta’wil of an-Nuzul (Allah’s descending) to mean that His Command descends; and other such things.
💠And I did not find that he used to warn the people from having faith in what was apparent in his speech describing His Lord, whether it was concerning al-Fawqiyyah (Allah Subhanahu wa ta'ala being above His creation), or al-Yadain (the Hands of Allah Subhanahu wa ta'ala), or other than them.
⭕️And there is nothing recorded from him which proves that these Attributes have another inner meaning, other than what is apparent from their meaning…So when we came to know this, and came to hold this as our aqidah (belief), we were then preserved from the doubts of ta'wil, the blindness of tatil (divesting Allah Subhanahu wa ta'ala totally or partially of His Attributes) and the foolishness of tashbih and tamthil (likening Allah Subhanahu wa ta'ala to His creation).
💢We then affirmed for Allah (Subhanahu wa ta'ala) the Uluww (highness) of our Lord (jalla jalaluhu) and His Fawqiyyah and that He istawaa (ascended) over His Arsh (Throne) in a manner that befits His Majesty and Greatness. So the truth is very clear in this and the chest will readily accept this, for indeed tahrif (distortion of the text) is rejected by the correct and sound intellect, such as tahrif of Istiwaa to Istilaa (conquering) and other than this.
💠Likewise wuquf (affirming the wording of the Attributes, but halting at their meanings) is also blindness and ignorance, since we know that our Lord described Himself with these Attributes that we may come to know Him by them. So -in our knowing Him- we do not halt at affirming the wordings of the Attributes, whilst negating what is intended from their meanings.
🔰Since He did not describe Himself to us by these Attributes, except that we may affirm what He has described Himself with, not that we halt at them. Likewise tashbih and tamthil are also foolishness and ignorance...Thus, the one whom Allah (jallaa jalaluhu) causes to agree upon the affirmation (of His Attributes) -without tahrif, takyif and wuquf- then he has indeed agreed upon what is intended for them.
🍃If He (jalla jalaluhu) wishes...And Allah (Subhanahu wa ta'ala) expanded my chest about the state of those Shaikhs who made ta’wil of al-Istiwaa to istilaa and it is my belief that they do not understand the Attributes of the Lord (jalla jalaluhu) except with what befits the creation. Thus they do not understand al-Istiwaa of Allah (Subhanahu wa ta'ala) as it truly befits Him so this is why they distort the words from its proper context and deny what Allah has described Himself with......to be continued.
@AlfurqaN_FoundatioN | #Aqidah
💠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
💠💠The Creed of Imam Juwayni💠💠
❐ Risalah Ithbaatu'l-Istiwaa wa'l-Fawqiyyah
❐ Imam Abu Muhammad ibn Yusuf al-Juwayni
❐ Part - 3
💠And we shall mention the explanation of that if Allah (Subhanahu wa ta'ala) wills. And there is no doubt that us and them (i.e., Ashariyyah) agree upon affirming the Attributes of al-Hayaat (Life), as-Sama (Hearing), al-Basr (Seeing), al-Ilm (Knowledge), al-Qudrah (Power), al-Iraadah (Will) and al-Kalaam (Speech) of Allah.
🔰And we certainly do not understand the Attribute of Life of Allah (Subhanahu wa ta'ala) to mean with the likes of such organs that are established in our bodies. Likewise, we do not understand the Hearing and the Seeing of Allah (Subhanahu wa ta'ala) to imply that there are limbs. So, just as they say:
❐ His Life is not like ours, nor is His Knowledge and Seeing, rather they are Attributes in a way that is befitting to Him, not befitting us. Then we -likewise- say: His Attribute of Life is known but its kayfiyyah (the nature of how it is) is unknown. His Knowledge is known but its kayfiyyah is not. Likewise, His Seeing and Hearing are known and there is no implication of there being organs and bodily-parts in any of this; rather all these Attributes are in a way that befit Him.
💢Likewise is the case for His Ayn (Eye), Fawqiyyah, Istiwaa and Nuzul. His Fawqiyyah is known; it is established just like the reality of His Hearing and the reality of His Seeing are also established. They are known but their kayfiyyah is not. Then, similarly, His Fawqiyyah is known and established in a way that befits Him, but the kayfiyyah is not.
⭕️Likewise, His Istiwaa (Ascending) over the Arsh (Throne) is known, but the kayfiyyah is not explained by implying movements or transmission which befit the creation; rather His Istiwaa is in a manner that befits His Greatness. Thus His Attributes are known from the direction of sentence and affirmation, but are unknown from the perspective of how they are and setting limits.
💥So the believer is clear about the Attributes from one perspective and blind from the other. The believer is clear from the perspective of affirmation and existence (of the Attributes) but blind from the perspective of their kayfiyyah and limits.
💢And this is the way by affirming what Allah (jalla jalaluhu) has described Himself with, and by negating tahrif, tashbih and wuquf. This is what the Lord (jalla jalaluhu) intends for us concerning His Attributes that we recognize them, have iman in them being haqiqah (real) and negate any tashbih to them, nor to deny for Allah (Subhanahu wa ta'ala) His real Attributes by tahrif and ta’wiel.
🍃Indeed, there is no difference between Allah's Attribute of al-Istiwaa and as-Sama and between His Attribute of an-Nuzul and al-Basr; since each occurs by a text. So if they say to us about al-Istiwaa: You have made tashbih! Then we reply to them about as-Sam: You have made tashbih and have described your Lord with organs! So if they say: No organs and bodily parts, rather it is in a manner that befits Him.
⭕️Then we reply about al-Istiwaa and al-Fawqiyyah: There is no confinement nor limitation, rather it is in a manner that befits Him. So whatever is necessary concerning the Attributes of Life, Hearing, Seeing and Knowledge and not making any tashbih to them, then such is also necessitated regarding Allah's Attributes of Ascending, Descending, al-Yad (Hand), al-Wajh (Face), al-Qadm (Foot), ad-Dahak (Laughing) and Taajjub (Amazament).
💠So just as they do not imply for Him any organs we do not imply for Him any limbs nor anything that befits the creation. And it is not from justice and fairness that they understand the Attributes of Ascending, Descending, Face and Hand to imply resemblance to the creation, and therefore they think that they must resort to ta’wil and tahrif (yet they do not do so for the other Attributes such as Life, Hearing and Seeing).
❐ Risalah Ithbaatu'l-Istiwaa wa'l-Fawqiyyah
❐ Imam Abu Muhammad ibn Yusuf al-Juwayni
❐ Part - 3
💠And we shall mention the explanation of that if Allah (Subhanahu wa ta'ala) wills. And there is no doubt that us and them (i.e., Ashariyyah) agree upon affirming the Attributes of al-Hayaat (Life), as-Sama (Hearing), al-Basr (Seeing), al-Ilm (Knowledge), al-Qudrah (Power), al-Iraadah (Will) and al-Kalaam (Speech) of Allah.
🔰And we certainly do not understand the Attribute of Life of Allah (Subhanahu wa ta'ala) to mean with the likes of such organs that are established in our bodies. Likewise, we do not understand the Hearing and the Seeing of Allah (Subhanahu wa ta'ala) to imply that there are limbs. So, just as they say:
❐ His Life is not like ours, nor is His Knowledge and Seeing, rather they are Attributes in a way that is befitting to Him, not befitting us. Then we -likewise- say: His Attribute of Life is known but its kayfiyyah (the nature of how it is) is unknown. His Knowledge is known but its kayfiyyah is not. Likewise, His Seeing and Hearing are known and there is no implication of there being organs and bodily-parts in any of this; rather all these Attributes are in a way that befit Him.
💢Likewise is the case for His Ayn (Eye), Fawqiyyah, Istiwaa and Nuzul. His Fawqiyyah is known; it is established just like the reality of His Hearing and the reality of His Seeing are also established. They are known but their kayfiyyah is not. Then, similarly, His Fawqiyyah is known and established in a way that befits Him, but the kayfiyyah is not.
⭕️Likewise, His Istiwaa (Ascending) over the Arsh (Throne) is known, but the kayfiyyah is not explained by implying movements or transmission which befit the creation; rather His Istiwaa is in a manner that befits His Greatness. Thus His Attributes are known from the direction of sentence and affirmation, but are unknown from the perspective of how they are and setting limits.
💥So the believer is clear about the Attributes from one perspective and blind from the other. The believer is clear from the perspective of affirmation and existence (of the Attributes) but blind from the perspective of their kayfiyyah and limits.
💢And this is the way by affirming what Allah (jalla jalaluhu) has described Himself with, and by negating tahrif, tashbih and wuquf. This is what the Lord (jalla jalaluhu) intends for us concerning His Attributes that we recognize them, have iman in them being haqiqah (real) and negate any tashbih to them, nor to deny for Allah (Subhanahu wa ta'ala) His real Attributes by tahrif and ta’wiel.
🍃Indeed, there is no difference between Allah's Attribute of al-Istiwaa and as-Sama and between His Attribute of an-Nuzul and al-Basr; since each occurs by a text. So if they say to us about al-Istiwaa: You have made tashbih! Then we reply to them about as-Sam: You have made tashbih and have described your Lord with organs! So if they say: No organs and bodily parts, rather it is in a manner that befits Him.
⭕️Then we reply about al-Istiwaa and al-Fawqiyyah: There is no confinement nor limitation, rather it is in a manner that befits Him. So whatever is necessary concerning the Attributes of Life, Hearing, Seeing and Knowledge and not making any tashbih to them, then such is also necessitated regarding Allah's Attributes of Ascending, Descending, al-Yad (Hand), al-Wajh (Face), al-Qadm (Foot), ad-Dahak (Laughing) and Taajjub (Amazament).
💠So just as they do not imply for Him any organs we do not imply for Him any limbs nor anything that befits the creation. And it is not from justice and fairness that they understand the Attributes of Ascending, Descending, Face and Hand to imply resemblance to the creation, and therefore they think that they must resort to ta’wil and tahrif (yet they do not do so for the other Attributes such as Life, Hearing and Seeing).
So those possessing justice and fairness will understand what we have said, have aqidah in it, accept our sincere advice and will take as the Din of Allah the affirmation of all His Attributes, negating from them any tashbih, tatil, ta'wil or wuquf.
💢This is what Allah (Subhanahu wa ta'ala) intended from us concerning this. Since all these Attributes (that they affirm), all the others (that they make ta'wil of) come from a single place; and that is the Qur'an and the Sunnah. Thus, when we affirm one set of Attributes without ta'wil, but make ta'wil and tahrif for the others, then we are like those who believed in on part of the Book, but disbelieved in another part. And this is sufficient and clear if Allah wills."
[Risalah Ithbaatu'l-Istiwaa wa'l-Fawqiyyah, 176-183]
@AlfurqaN_FoundatioN | #Aqidah
💢This is what Allah (Subhanahu wa ta'ala) intended from us concerning this. Since all these Attributes (that they affirm), all the others (that they make ta'wil of) come from a single place; and that is the Qur'an and the Sunnah. Thus, when we affirm one set of Attributes without ta'wil, but make ta'wil and tahrif for the others, then we are like those who believed in on part of the Book, but disbelieved in another part. And this is sufficient and clear if Allah wills."
[Risalah Ithbaatu'l-Istiwaa wa'l-Fawqiyyah, 176-183]
@AlfurqaN_FoundatioN | #Aqidah
💠The Creed of Abu Hasan al-Ashari💠
Part : 1
❐ He is Ali ibn Isma‘il ibn Abi Bishr Ishaq ibn Salim, Abu al-Hasan al-Ash‘ari al-Yamani al-Basri al-Baghdadi (Rahimahu'Allah) (260-324), a descendent of the famous Yemeni Companion of prophet Muhammad (Sallallahu alaihe wa sallam) Abu Musa al-Ash`are (Rady'Allahu Anhu).
❐ As a young man he studied under al-Jubba'i, a renowned teacher of Mu'tazilite theology and philosophy. He remained a Mutazalite until his fortieth year whose doctrines he abandoned in his fortieth year after asking him a question al-Jubba’i failed to resolve over the issue of the supposed divine obligation to abandon the good for the sake of the better (al-sâlih wa al-aslah).
❐ Besides al-Ash'ari saw prophet Muhammad (Sallallahu alaihe wa sallam) in a dream 3 times in Ramadan. Muhammad (Sallallahu alaihe wa sallam) told him to support what was related from himself, that is, the traditions (hadiths).After this experience, he left the Mu'tazalites At that time he adopted the doctrines of the sifatiyya, those of Ahl al-Sunna who assert that the divine Attributes are obligatorily characterized by perfection, unchanging, and without beginning, but He is under no obligation whatsoever to abandon the good for the sake of the better.
❐ He left Basra and came to Baghdad, and took fiqh from the Shafi`i jurist Abu Ishaq al-Marwazi (d. 340). He devoted the next twenty-four years to the refutation of "the Mu`tazila, the Rafida, the Jahmiyya, the Khawarij, and the rest of the various kinds of innovators" in the words of al-Khatib.
❐❖ Abu Hasan al-Ashari said: "Praise be to Allah the One, the almighty the glorious, the only one to whom unity is ascribed, the Magnified in praise, whom the attribute of Human beings do not adequately describe. He has neither adversary nor rival, and He is the creator and the restorer:
❐ "The Doer of what He wills." [Huud 11/109]
❐ He (azza wajal - the mightily the sublime) is too exalted to possess consorts or children, too holy to associate with the genera of creation or things corrupt. He (Subhanahu wa ta'ala) has not form capable of expression, nor is a definition of Him by means of a simile possible.
❐ If anybody says to us: "You have denied the beliefs of the Mu'tazilah, the Qadariyyah, the Jahmiyyahh, the Haruriyyah the Rafidha and the Murji'ah; now let us know the beliefs you hold and the religion you follow" the answer is:
❐ The belief we hold and the religion we follow consists of: Holding fast to the book of our Lord, to the Sunnah of our Prophet (Sallallahu alaihe wa sallam), and the traditions related on the authority of the Companions and the Successors and the imams of hadith; to that we hold firmly...
❐ The essence of our belief is that we confess faith in Allah (Subhanahu wa ta'ala) , His angels, His Books, His Messengers, the revelation of Allah (Subhanahu wa ta'ala) , and what the trustworthy have handed down on the authority of RasulAllah (Sallallahu alaihe wa sallam), rejecting none of them.
❐ We confess that Allah (Subhanahu wa ta'ala) is One, There is none worthy of worship but He, unique, eternal, possessing neither consort nor child;
❐ and that Muhammad is His servant and Messenger (Sallallahu alaihe wa sallam), who He (azza wajal) sent with the guidance and the real Religion;
❐ and that Paradise is real and Hell is real;
❐ and that there is no doubt regarding the Coming Hour; and that Allah (Subhanahu wa ta'ala) will raise up all those who are in the graves ;
❐ and that Allah (istiwaa) His throne (as He (Subhanahu wa ta'ala) has said: "The Merciful is (istiwaa) on the Throne.") -[Ta-Ha 20/4];
❐ and that He (jalla jalaluhu) has a face (as He has said: "but the Face of thy Lord shall abide resplendent with majesty and glory.") -
[ar-Rahman 55/27];
❐ And that He has two hands, bila kaifa (without asking how?); (as He has said: "I have created with my two hands." [Sad 38/75]
❐ and He has said: "nay! Outstretched are both His hands.") -[al-Ma'idah 5/69];
Part : 1
❐ He is Ali ibn Isma‘il ibn Abi Bishr Ishaq ibn Salim, Abu al-Hasan al-Ash‘ari al-Yamani al-Basri al-Baghdadi (Rahimahu'Allah) (260-324), a descendent of the famous Yemeni Companion of prophet Muhammad (Sallallahu alaihe wa sallam) Abu Musa al-Ash`are (Rady'Allahu Anhu).
❐ As a young man he studied under al-Jubba'i, a renowned teacher of Mu'tazilite theology and philosophy. He remained a Mutazalite until his fortieth year whose doctrines he abandoned in his fortieth year after asking him a question al-Jubba’i failed to resolve over the issue of the supposed divine obligation to abandon the good for the sake of the better (al-sâlih wa al-aslah).
❐ Besides al-Ash'ari saw prophet Muhammad (Sallallahu alaihe wa sallam) in a dream 3 times in Ramadan. Muhammad (Sallallahu alaihe wa sallam) told him to support what was related from himself, that is, the traditions (hadiths).After this experience, he left the Mu'tazalites At that time he adopted the doctrines of the sifatiyya, those of Ahl al-Sunna who assert that the divine Attributes are obligatorily characterized by perfection, unchanging, and without beginning, but He is under no obligation whatsoever to abandon the good for the sake of the better.
❐ He left Basra and came to Baghdad, and took fiqh from the Shafi`i jurist Abu Ishaq al-Marwazi (d. 340). He devoted the next twenty-four years to the refutation of "the Mu`tazila, the Rafida, the Jahmiyya, the Khawarij, and the rest of the various kinds of innovators" in the words of al-Khatib.
❐❖ Abu Hasan al-Ashari said: "Praise be to Allah the One, the almighty the glorious, the only one to whom unity is ascribed, the Magnified in praise, whom the attribute of Human beings do not adequately describe. He has neither adversary nor rival, and He is the creator and the restorer:
❐ "The Doer of what He wills." [Huud 11/109]
❐ He (azza wajal - the mightily the sublime) is too exalted to possess consorts or children, too holy to associate with the genera of creation or things corrupt. He (Subhanahu wa ta'ala) has not form capable of expression, nor is a definition of Him by means of a simile possible.
❐ If anybody says to us: "You have denied the beliefs of the Mu'tazilah, the Qadariyyah, the Jahmiyyahh, the Haruriyyah the Rafidha and the Murji'ah; now let us know the beliefs you hold and the religion you follow" the answer is:
❐ The belief we hold and the religion we follow consists of: Holding fast to the book of our Lord, to the Sunnah of our Prophet (Sallallahu alaihe wa sallam), and the traditions related on the authority of the Companions and the Successors and the imams of hadith; to that we hold firmly...
❐ The essence of our belief is that we confess faith in Allah (Subhanahu wa ta'ala) , His angels, His Books, His Messengers, the revelation of Allah (Subhanahu wa ta'ala) , and what the trustworthy have handed down on the authority of RasulAllah (Sallallahu alaihe wa sallam), rejecting none of them.
❐ We confess that Allah (Subhanahu wa ta'ala) is One, There is none worthy of worship but He, unique, eternal, possessing neither consort nor child;
❐ and that Muhammad is His servant and Messenger (Sallallahu alaihe wa sallam), who He (azza wajal) sent with the guidance and the real Religion;
❐ and that Paradise is real and Hell is real;
❐ and that there is no doubt regarding the Coming Hour; and that Allah (Subhanahu wa ta'ala) will raise up all those who are in the graves ;
❐ and that Allah (istiwaa) His throne (as He (Subhanahu wa ta'ala) has said: "The Merciful is (istiwaa) on the Throne.") -[Ta-Ha 20/4];
❐ and that He (jalla jalaluhu) has a face (as He has said: "but the Face of thy Lord shall abide resplendent with majesty and glory.") -
[ar-Rahman 55/27];
❐ And that He has two hands, bila kaifa (without asking how?); (as He has said: "I have created with my two hands." [Sad 38/75]
❐ and He has said: "nay! Outstretched are both His hands.") -[al-Ma'idah 5/69];
❐ and that He has an eye, without asking how (as He has said "under Our eyes it floated on.") -[al-Qamar 54/14];
❐ and that anybody who thinks that the names of Allah (Subhanahu wa ta'ala) are other than He is in error;
❐ and that Allah (Subhanahu wa ta'ala) has Knowledge (as He has said, in His knowledge He sent it down:
❐ "Of some messengers We have already told thee the story; of others We have not."
[an-Nisa 4/164] ,
❐ and as He said: "And no female concieveth and bringeth forth without His knowledge.") -[Fatir 35/12];
❐ we also assert that Allah (Subhanahu wa ta'ala) has hearing and sight, and we do not deny it as the Mu'tazila, the Jahmiyyah, and the Kharijites deny it;
❐ And we assert that Allah (Subhanahu wa ta'ala) has Prowess (Quwwah), (as He has said:
❐ "saw they not that Allah Who created them was mightier than they in Prowess?") -
[Fussilat 41/14];
❐ and we believe that the Word of Allah (Subhanahu wa ta'ala) is uncreated, and that He has created nothing without first saying to it, "Be!," And it is (as he has said: "Our word to a thing when we will it is but to say, 'Be!', and it is.") -[an-Nahl 16/42];
❐ and that there is no good or evil on earth save what Allah (Subhanahu wa ta'ala) wishes: and that things exist by Allah's wish;
❐ and that not a single person has the capacity to do anything until Allah (Subhanahu wa ta'ala) causes him to act,
❐ and we are not independent of Allah (Subhanahu wa ta'ala),
❐ nor can we pass beyond the range of Allah's knowledge;
❐ and that there is no creator save Allah (Subhanahu wa ta'ala) , and the works of human beings are things created and decreed by Allah (as He has said:
❐ "Allah has created you and what you make.") -[Saffat 37/94];
❐ and that human beings have not the power to create anything, but are them selves created (as He has said:
❐ "Is there a creator other than Allah?"
[Fatir 35/3] ,
❐ and as He has said: "they create nothing, but are themselves created." [an-Nahl 16/20]
❐ and as He said: "Shall He who creates be as who creates not?" [an-Nahl 16/17]
❐ and as He has said: "were they created by nothing or were they themselves the creators?"
[at-Tur 52/35]
for this is mentioned in Allah's Book frequently);
❐ and that Allah (Subhanahu wa ta'ala) favours the Believers by granting them obedience to Him, is gracious to them, considers them, does what is salutary for them, guides them;
❐ whereas He (azza wajal) causes the Disbelievers to stray, does not guide them, does not give them the grace to believe."
❐ As the deviators and rebels think for if He were gracious to them and did what salutary for them they would be sound;
❐ and if He guided them, they would be guided; (as He has said: "He whom Allah guides is the guided and they whom be misleads will be the lost.") -[al-Araf 7/177];
❐ and that Allah (Subhanahu wa ta'ala) has power to do what is salutary for the infidels and be gracious to them, that they may become believers, nevertheless He wills that they be infidels, as He knows; and that He forsakes them and seals up their hearts;
@AlfurqaN_FoundatioN | #Aqidah
❐ and that anybody who thinks that the names of Allah (Subhanahu wa ta'ala) are other than He is in error;
❐ and that Allah (Subhanahu wa ta'ala) has Knowledge (as He has said, in His knowledge He sent it down:
❐ "Of some messengers We have already told thee the story; of others We have not."
[an-Nisa 4/164] ,
❐ and as He said: "And no female concieveth and bringeth forth without His knowledge.") -[Fatir 35/12];
❐ we also assert that Allah (Subhanahu wa ta'ala) has hearing and sight, and we do not deny it as the Mu'tazila, the Jahmiyyah, and the Kharijites deny it;
❐ And we assert that Allah (Subhanahu wa ta'ala) has Prowess (Quwwah), (as He has said:
❐ "saw they not that Allah Who created them was mightier than they in Prowess?") -
[Fussilat 41/14];
❐ and we believe that the Word of Allah (Subhanahu wa ta'ala) is uncreated, and that He has created nothing without first saying to it, "Be!," And it is (as he has said: "Our word to a thing when we will it is but to say, 'Be!', and it is.") -[an-Nahl 16/42];
❐ and that there is no good or evil on earth save what Allah (Subhanahu wa ta'ala) wishes: and that things exist by Allah's wish;
❐ and that not a single person has the capacity to do anything until Allah (Subhanahu wa ta'ala) causes him to act,
❐ and we are not independent of Allah (Subhanahu wa ta'ala),
❐ nor can we pass beyond the range of Allah's knowledge;
❐ and that there is no creator save Allah (Subhanahu wa ta'ala) , and the works of human beings are things created and decreed by Allah (as He has said:
❐ "Allah has created you and what you make.") -[Saffat 37/94];
❐ and that human beings have not the power to create anything, but are them selves created (as He has said:
❐ "Is there a creator other than Allah?"
[Fatir 35/3] ,
❐ and as He has said: "they create nothing, but are themselves created." [an-Nahl 16/20]
❐ and as He said: "Shall He who creates be as who creates not?" [an-Nahl 16/17]
❐ and as He has said: "were they created by nothing or were they themselves the creators?"
[at-Tur 52/35]
for this is mentioned in Allah's Book frequently);
❐ and that Allah (Subhanahu wa ta'ala) favours the Believers by granting them obedience to Him, is gracious to them, considers them, does what is salutary for them, guides them;
❐ whereas He (azza wajal) causes the Disbelievers to stray, does not guide them, does not give them the grace to believe."
❐ As the deviators and rebels think for if He were gracious to them and did what salutary for them they would be sound;
❐ and if He guided them, they would be guided; (as He has said: "He whom Allah guides is the guided and they whom be misleads will be the lost.") -[al-Araf 7/177];
❐ and that Allah (Subhanahu wa ta'ala) has power to do what is salutary for the infidels and be gracious to them, that they may become believers, nevertheless He wills that they be infidels, as He knows; and that He forsakes them and seals up their hearts;
@AlfurqaN_FoundatioN | #Aqidah
💠 The Creed of Abu Hasan al-Ashari💠
💠 Part : 2
❖ and that good and evil are dependant upon the general and the particular decrees of Allah (Subhanahu wa ta'ala) , His sweet and His bitter; and we know that what passes us by was not to befall us, and what befalls us was not to pass us by;
❐ and that human beings do not control for themselves what is hurtful or what is helpful, except what Allah (Subhanahu wa ta'ala) wishes;
❐ and that we ought to commit our affairs to Allah (Subhanahu wa ta'ala) and assert our complete need of and dependence upon Him.
❐ We believe, too, that the Qur'an is the uncreated word of Allah (Subhanahu wa ta'ala), and that he who believes that the Qur'an is created is an infidel.
❐ We hold that Allah (Subhanahu wa ta'ala) will be seen in the next world by sight (as the moon is seen on the night it is full, so shall the faithful see Him, as we are told in the traditions that come down on the authority of RasulAllah Sallallahu alaihe wa sallam);
❐ and we believe that the infidels will be veiled from Him when the faithful see Him in Paradise (as Allah (Subhanahu wa ta'ala) has said:
❐ "Yea, they shall be shut out as by a veil from their Lord on that day.") -[al-Mutaffifin 83/15];
❐ and that Musa asked Allah (Subhanahu wa ta'ala) for the sight of Him on this world, and
❐ "Allah manifested Himself to the mountain." and "turned it to dust." [al-Araf 7/139],
and taught Musa by it that he should not see Him in this world.
❐ It is our opinion that we ought not to declare a single one of the people of the Qiblah an infidel for a sin of which he is guilty, such as fornication or theft or the drinking of wine, as the Kharijites hold, thinking that such people are infidels;
❐ but we believe that he who commits any these mortal sins, such as fornication or theft or the like presumptuously declaring it lawful and not acknowledging that is forbidden is an infidel.
❐ We believe that Islam is more extensive than faith, and that faith is not the whole of Islam.
❐ We hold that Allah (Subhanahu wa ta'ala) changes men's hearts, and that their hearts are between two of Allah's fingers, and that Allah (Subhanahu wa ta'ala) will place the heavens on a finger and the earth on a finger, as we are told in the tradition that comes down on the authority of RasulAllah (Sallallahu alaihe wa sallam).
❐ We hold that we ought not to relegate any of the Monotheists, or those who hold fast to the faith, to Paradise or to Hell, save him in whose favour RasulAllah (Sallallahu alaihe wa sallam) has borne witness concerning Paradise;
❐ and we hope that sinners will attain to Paradise, but we fear that they will be punished in Hell.
❐ We believe that Allah (Subhanahu wa ta'ala), by the intercession of Muhammad, RasulAllah (Sallallahu alaihe wa sallam), will bring forth a people from Hell after they have been burned to ashes, in accordance with what we are told in the traditions related on the authority of RasulAllah (Sallallahu alaihe wa sallam).
❐ We believe in the punishment of the grave, and the Pool, and hold that the Scales are real, and the Bridge is real, and the resurrection after death is real, and that Allah (Subhanahu wa ta'ala) will line up human beings at the Station, and settle the account with the faithful.
❐ We believe that faith consists of words and deeds, and is subject to increase and decrease;
❐ and we receive the authentic traditions regarding it related on the authority of RasulAllah (Sallallahu alaihe wa sallam), which the trustworthy have transmitted, one just man from another, until the tradition goes back to RasulAllah (Sallallahu alaihe wa sallam).
❐ we believe in affection towards our forebears in faith, whom Allah (Subhanahu wa ta'ala) chose for the company of His Prophet, we praise them with the praise wherewith Allah (Subhanahu wa ta'ala) praised them, and are attached to them all.
💠 Part : 2
❖ and that good and evil are dependant upon the general and the particular decrees of Allah (Subhanahu wa ta'ala) , His sweet and His bitter; and we know that what passes us by was not to befall us, and what befalls us was not to pass us by;
❐ and that human beings do not control for themselves what is hurtful or what is helpful, except what Allah (Subhanahu wa ta'ala) wishes;
❐ and that we ought to commit our affairs to Allah (Subhanahu wa ta'ala) and assert our complete need of and dependence upon Him.
❐ We believe, too, that the Qur'an is the uncreated word of Allah (Subhanahu wa ta'ala), and that he who believes that the Qur'an is created is an infidel.
❐ We hold that Allah (Subhanahu wa ta'ala) will be seen in the next world by sight (as the moon is seen on the night it is full, so shall the faithful see Him, as we are told in the traditions that come down on the authority of RasulAllah Sallallahu alaihe wa sallam);
❐ and we believe that the infidels will be veiled from Him when the faithful see Him in Paradise (as Allah (Subhanahu wa ta'ala) has said:
❐ "Yea, they shall be shut out as by a veil from their Lord on that day.") -[al-Mutaffifin 83/15];
❐ and that Musa asked Allah (Subhanahu wa ta'ala) for the sight of Him on this world, and
❐ "Allah manifested Himself to the mountain." and "turned it to dust." [al-Araf 7/139],
and taught Musa by it that he should not see Him in this world.
❐ It is our opinion that we ought not to declare a single one of the people of the Qiblah an infidel for a sin of which he is guilty, such as fornication or theft or the drinking of wine, as the Kharijites hold, thinking that such people are infidels;
❐ but we believe that he who commits any these mortal sins, such as fornication or theft or the like presumptuously declaring it lawful and not acknowledging that is forbidden is an infidel.
❐ We believe that Islam is more extensive than faith, and that faith is not the whole of Islam.
❐ We hold that Allah (Subhanahu wa ta'ala) changes men's hearts, and that their hearts are between two of Allah's fingers, and that Allah (Subhanahu wa ta'ala) will place the heavens on a finger and the earth on a finger, as we are told in the tradition that comes down on the authority of RasulAllah (Sallallahu alaihe wa sallam).
❐ We hold that we ought not to relegate any of the Monotheists, or those who hold fast to the faith, to Paradise or to Hell, save him in whose favour RasulAllah (Sallallahu alaihe wa sallam) has borne witness concerning Paradise;
❐ and we hope that sinners will attain to Paradise, but we fear that they will be punished in Hell.
❐ We believe that Allah (Subhanahu wa ta'ala), by the intercession of Muhammad, RasulAllah (Sallallahu alaihe wa sallam), will bring forth a people from Hell after they have been burned to ashes, in accordance with what we are told in the traditions related on the authority of RasulAllah (Sallallahu alaihe wa sallam).
❐ We believe in the punishment of the grave, and the Pool, and hold that the Scales are real, and the Bridge is real, and the resurrection after death is real, and that Allah (Subhanahu wa ta'ala) will line up human beings at the Station, and settle the account with the faithful.
❐ We believe that faith consists of words and deeds, and is subject to increase and decrease;
❐ and we receive the authentic traditions regarding it related on the authority of RasulAllah (Sallallahu alaihe wa sallam), which the trustworthy have transmitted, one just man from another, until the tradition goes back to RasulAllah (Sallallahu alaihe wa sallam).
❐ we believe in affection towards our forebears in faith, whom Allah (Subhanahu wa ta'ala) chose for the company of His Prophet, we praise them with the praise wherewith Allah (Subhanahu wa ta'ala) praised them, and are attached to them all.
❐ We believe that the excellent Imam, after RasulAllah (Sallallahu alaihe wa sallam), is Abu Bakr (Rady'Allahu Anhu) the Veracious, and that Allah (Subhanahu wa ta'ala) strengthened the Religion by him and gave him success against the renegades, and the Muslims promoted him to the imamate just as RasulAllah (Sallallahu alaihe wa sallam) made him leader of prayer, and they all named him the caliph of RasulAllah (Sallallahu alaihe wa sallam);
❐ then after him came Umar Ibn al-Kattab (Rady'Allahu Anhu); then Uthman bin Affan (those who fought with him wrongfully and unrighteously); then Ali Ibn Abi Talib (Rady'Allahu Anhu); wherefore these are the imams after RasulAllah (Sallallahu alaihe wa sallam), and their caliphate is a caliphate of Prophecy.
❐ We bear witness concerning Paradise in favour of the ten in whose favour RasulAllah (Sallallahu alaihe wa sallam) bore witness to it, and we are attached to all the Companions of the Prophet, and avoid what was disputed among them.
❐ We hold that the four Imam are orthodox, divinely guided, excellent caliphs, unmatched by others in excellence.
❐ We accept all the traditions for which for which the traditionists vouch: the descent in to the lower heavens, and the Lord's saying:
❐ "Is the there any who has a request? Is there any who ask forgiveness?" and the other things they relate and vouch for; dissenting from what the deviators and followers of error assert.
❐ We rely, in that wherein we differ, upon our Lord's book, and the sunnah of our Prophet (Sallallahu alaihe wa sallam), and the unanimous consent (ijmaa) of the Muslims and what it signifies;
❐ and we do not introduce into Allah's religion innovations that Allah (Subhanahu wa ta'ala) does not allow,
❐ nor we do we believe of Allah (Subhanahu wa ta'ala) what we do not know.
❐ We believe that Allah (Subhanahu wa ta'ala) will come in the day of resurrection (as He has said: "and thy Lord shall come and the Angels rank on rank.") - [Abasa 80/23];
❐ and that Allah (Subhanahu wa ta'ala) is near His servants, even as He wishes (as He has said:
❐ "We are nearer to him then his Jugular vein." [Qaf 50/15]
❐ and as He said: "the He came nearer and approached and was at the distance of to bows or even closer.") -[an-Najm 53/8-9]
❐ It belongs to the our religion to observe the Friday Assembly, and the feasts, and the remaining prayers and public devotions under the leadership of every pious man or impious (as it is related of AbdAllah ibn Umar (Rady'Allahu Anhu) that he used to pray behind al-Hajjaj ibn Yusuf);
❐ and we believe that the wiping of the sandals is a sunnah at home and in travel, contrarily to the belief of anybody who denies it;
❐ and we approve prayer for the welfare of the imaams of the Muslims, and the confession of their imamate; and we regard it as error on anybody's part to "going out" against them when they have clearly abandoned rectitude;
❐ and we believe in abstinence from "going out" against them with the sword, and abstinence from fighting in civil commotions (fitnah).
❐ We confess the going forth of Antichrist (ad-Dajjal), as it is contained in the tradition related on the authority of RasulAllah (Sallallahu alaihe wa sallam).
❐ We believe in the punishment of the grave, and in Munkar and Nakir, and their interrogation of those who are buried in the graves.
❐ We accept the Hadith of Ascension (mi'raj) and regard as authentic many of the visions of sleep, and confess there are interpretations to them.
❐ We approve alms on behalf of the Muslim dead, and prayer for their welfare; and we believe that Allah (Subhanahu wa ta'ala) helps them by it.
❐ We accept it as true that there are sorcerers and sorcery in the world, and that sorcery exists in the world.
❐ We believe in praying for those of the people of the Qiblah who are dead, the pious and the impious, and in the lawfulness of being their heirs.
❐ We confess that Paradise and Hell are created;
@AlfurqaN_FoundatioN | #Aqidah
❐ then after him came Umar Ibn al-Kattab (Rady'Allahu Anhu); then Uthman bin Affan (those who fought with him wrongfully and unrighteously); then Ali Ibn Abi Talib (Rady'Allahu Anhu); wherefore these are the imams after RasulAllah (Sallallahu alaihe wa sallam), and their caliphate is a caliphate of Prophecy.
❐ We bear witness concerning Paradise in favour of the ten in whose favour RasulAllah (Sallallahu alaihe wa sallam) bore witness to it, and we are attached to all the Companions of the Prophet, and avoid what was disputed among them.
❐ We hold that the four Imam are orthodox, divinely guided, excellent caliphs, unmatched by others in excellence.
❐ We accept all the traditions for which for which the traditionists vouch: the descent in to the lower heavens, and the Lord's saying:
❐ "Is the there any who has a request? Is there any who ask forgiveness?" and the other things they relate and vouch for; dissenting from what the deviators and followers of error assert.
❐ We rely, in that wherein we differ, upon our Lord's book, and the sunnah of our Prophet (Sallallahu alaihe wa sallam), and the unanimous consent (ijmaa) of the Muslims and what it signifies;
❐ and we do not introduce into Allah's religion innovations that Allah (Subhanahu wa ta'ala) does not allow,
❐ nor we do we believe of Allah (Subhanahu wa ta'ala) what we do not know.
❐ We believe that Allah (Subhanahu wa ta'ala) will come in the day of resurrection (as He has said: "and thy Lord shall come and the Angels rank on rank.") - [Abasa 80/23];
❐ and that Allah (Subhanahu wa ta'ala) is near His servants, even as He wishes (as He has said:
❐ "We are nearer to him then his Jugular vein." [Qaf 50/15]
❐ and as He said: "the He came nearer and approached and was at the distance of to bows or even closer.") -[an-Najm 53/8-9]
❐ It belongs to the our religion to observe the Friday Assembly, and the feasts, and the remaining prayers and public devotions under the leadership of every pious man or impious (as it is related of AbdAllah ibn Umar (Rady'Allahu Anhu) that he used to pray behind al-Hajjaj ibn Yusuf);
❐ and we believe that the wiping of the sandals is a sunnah at home and in travel, contrarily to the belief of anybody who denies it;
❐ and we approve prayer for the welfare of the imaams of the Muslims, and the confession of their imamate; and we regard it as error on anybody's part to "going out" against them when they have clearly abandoned rectitude;
❐ and we believe in abstinence from "going out" against them with the sword, and abstinence from fighting in civil commotions (fitnah).
❐ We confess the going forth of Antichrist (ad-Dajjal), as it is contained in the tradition related on the authority of RasulAllah (Sallallahu alaihe wa sallam).
❐ We believe in the punishment of the grave, and in Munkar and Nakir, and their interrogation of those who are buried in the graves.
❐ We accept the Hadith of Ascension (mi'raj) and regard as authentic many of the visions of sleep, and confess there are interpretations to them.
❐ We approve alms on behalf of the Muslim dead, and prayer for their welfare; and we believe that Allah (Subhanahu wa ta'ala) helps them by it.
❐ We accept it as true that there are sorcerers and sorcery in the world, and that sorcery exists in the world.
❐ We believe in praying for those of the people of the Qiblah who are dead, the pious and the impious, and in the lawfulness of being their heirs.
❐ We confess that Paradise and Hell are created;
@AlfurqaN_FoundatioN | #Aqidah
💠Imam Ibn al-Qayyim (Rahimahu'Allah) Said :
🔰"The actions of the heart are the foundation (of belief), and the actions of the limbs follow and complete them.
💢Intention is like the soul, and actions like the body: if the soul leaves the body, the body dies.
💠Therefore, knowledge of the affairs of the heart is more important than knowledge of the affairs of the limbs…
⁉️How else is a hypocrite distinguished from a believer except by deeds of the heart?
🔰The worship and submission of the heart is greater than the worship and submission of the limbs, they are more in number and more continuous since it (worship by the heart) is obligatory at every instances".
[Badaa’i’ al-Fawaa’id, vol. 3, pp.224 & 330]
🔰"The actions of the heart are the foundation (of belief), and the actions of the limbs follow and complete them.
💢Intention is like the soul, and actions like the body: if the soul leaves the body, the body dies.
💠Therefore, knowledge of the affairs of the heart is more important than knowledge of the affairs of the limbs…
⁉️How else is a hypocrite distinguished from a believer except by deeds of the heart?
🔰The worship and submission of the heart is greater than the worship and submission of the limbs, they are more in number and more continuous since it (worship by the heart) is obligatory at every instances".
[Badaa’i’ al-Fawaa’id, vol. 3, pp.224 & 330]
💠The Creed of Abu Hasan al-Ashari💠
💠 Part : 3
❖ and that he who dies or is slain at his appointed term;
❐ and that sustenance is from Allah (Subhanahu wa ta'ala) who gives it to His creatures in the permitted and the forbidden;
❐ and that shaytan whispers to man and causes him to doubt and infects him, contrarily to the belief of the Mu'tazilah and the Jahmiyyahh (as Allah (Subhanahu wa ta'ala) has said:
❐ "They who swallow down usury shall arise in the resurrection only as he ariseth who shaytan hath infected by his touch." [al-Baqarah 2/276]
❐ and as He has said: "against the mischief of the stealthily withdrawn whisperer, who wispereth in man's breast-against jinn and men.") - [an-Nas 114/46]
❐ We believe that Allah (Subhanahu wa ta'ala) can design particularly for the just the signs he manifests to them.
❐ Our belief regarding the children of the polytheists is that Allah (Subhanahu wa ta'ala) will kindle a fire for them in the next world, and then will say to them, "rush into it!" as the tradition tells us concerning it.
❐ We hold that Allah (Subhanahu wa ta'ala) knows what human beings are doing, and what they are going to do, what has been, what is, and how what is not would have been if it had been.
❐ We believe in obedience to the imaams and in the sincere counsel of the Muslims.
❐ We approve separation from every innovation tendency, and the avoidance of the people of straying impulses."
[al-Ibaanah an-Usoul ad-Diyaanah]
❐ and he also said: "And everything that they (i.e., the Ahlu'l Hadith) spoke with, we speak with and go towards it.”
❐ “The summarisation of that which the People of Hadith and Sunnah are upon:
❐ And that Allah (azza wajal) is upon (ala) His Throne just as He has said: “ar-Rahman has ascended (is'tawa) the Throne.” [Ta-Ha 20/5]
❐ And that He has two Hands, without asking how, just as He has said:
❐ “I created you with My (Two) Hands.”
[Sad 38/75]
❐ and as He has said: “But (both) His Hands are outstretched.” [al-Ma’idah 5/64]
❐ And they affirm both Hearing and Seeing for Him and they do not negate that from Allah as the Mu'tazilah have negated it.
❐ And they affirm the ahadith which have come from RasulAllah (Sallallahu alaihe wa sallam):
❐ “Verily, Allah descends to the lowest heaven and says, is there anyone who seeks forgiveness...”
❐ in the manner in which it has come from RasulAllah (Sallallahu alaihe wa sallam). And they see the necessity of following the Salaf from the Scholars of the Religion who do not innovate into their religion that for which Allah (Subhanahu wa ta'ala) has given no permission. And they say the Qur’an is the Speech of Allah (Subhanahu wa ta'ala), it is not created.
❐ “This is a summarisation of what they (i.e., the People of the Hadith and the Sunnah) order with, employ and deem necessary (to believe). And everything that has been mentioned from their speech, we speak likewise and tend towards it...This is a mention of the sum of the Companions of Hadith’s and the People of the Sunnah’s statement.
❐ The sum of what the People of Hadith and the Sunnah are upon is:
❐ Affirmation of Allah (Subhanahu wa ta'ala), His angels, His books and His messengers; (of) what came from Allah (Subhanahu wa ta'ala) and what the reliable (narrators) narrated from RasulAllah (Sallallahu alaihe wa sallam) they do not reject anything from that; that Allah, glorified is He, is a single god, solitary, eternal.
❐ There is no god (worthy of worship) other than Him, He did not take a (female) companion, nor a child; and that Muhammad (Sallallahu alaihe wa sallam) is His servant and messenger.
❐ (They affirm) that Paradise is true and that the Fire is true; that the Hour is coming (and) there is no doubt about it; and that Allah (Subhanahu wa ta'ala) will resurrect whoever is in the graves.
❐ (They affirm) that Allah, glorified is He, is over His throne as He said:
❐ "The Merciful mounted the Throne."
[Ta-Ha 20/5] ;
❐ that He has two hands without (asking) how as He said:
❐ "I created with My two hand." [al-Qasas 28/75],
💠 Part : 3
❖ and that he who dies or is slain at his appointed term;
❐ and that sustenance is from Allah (Subhanahu wa ta'ala) who gives it to His creatures in the permitted and the forbidden;
❐ and that shaytan whispers to man and causes him to doubt and infects him, contrarily to the belief of the Mu'tazilah and the Jahmiyyahh (as Allah (Subhanahu wa ta'ala) has said:
❐ "They who swallow down usury shall arise in the resurrection only as he ariseth who shaytan hath infected by his touch." [al-Baqarah 2/276]
❐ and as He has said: "against the mischief of the stealthily withdrawn whisperer, who wispereth in man's breast-against jinn and men.") - [an-Nas 114/46]
❐ We believe that Allah (Subhanahu wa ta'ala) can design particularly for the just the signs he manifests to them.
❐ Our belief regarding the children of the polytheists is that Allah (Subhanahu wa ta'ala) will kindle a fire for them in the next world, and then will say to them, "rush into it!" as the tradition tells us concerning it.
❐ We hold that Allah (Subhanahu wa ta'ala) knows what human beings are doing, and what they are going to do, what has been, what is, and how what is not would have been if it had been.
❐ We believe in obedience to the imaams and in the sincere counsel of the Muslims.
❐ We approve separation from every innovation tendency, and the avoidance of the people of straying impulses."
[al-Ibaanah an-Usoul ad-Diyaanah]
❐ and he also said: "And everything that they (i.e., the Ahlu'l Hadith) spoke with, we speak with and go towards it.”
❐ “The summarisation of that which the People of Hadith and Sunnah are upon:
❐ And that Allah (azza wajal) is upon (ala) His Throne just as He has said: “ar-Rahman has ascended (is'tawa) the Throne.” [Ta-Ha 20/5]
❐ And that He has two Hands, without asking how, just as He has said:
❐ “I created you with My (Two) Hands.”
[Sad 38/75]
❐ and as He has said: “But (both) His Hands are outstretched.” [al-Ma’idah 5/64]
❐ And they affirm both Hearing and Seeing for Him and they do not negate that from Allah as the Mu'tazilah have negated it.
❐ And they affirm the ahadith which have come from RasulAllah (Sallallahu alaihe wa sallam):
❐ “Verily, Allah descends to the lowest heaven and says, is there anyone who seeks forgiveness...”
❐ in the manner in which it has come from RasulAllah (Sallallahu alaihe wa sallam). And they see the necessity of following the Salaf from the Scholars of the Religion who do not innovate into their religion that for which Allah (Subhanahu wa ta'ala) has given no permission. And they say the Qur’an is the Speech of Allah (Subhanahu wa ta'ala), it is not created.
❐ “This is a summarisation of what they (i.e., the People of the Hadith and the Sunnah) order with, employ and deem necessary (to believe). And everything that has been mentioned from their speech, we speak likewise and tend towards it...This is a mention of the sum of the Companions of Hadith’s and the People of the Sunnah’s statement.
❐ The sum of what the People of Hadith and the Sunnah are upon is:
❐ Affirmation of Allah (Subhanahu wa ta'ala), His angels, His books and His messengers; (of) what came from Allah (Subhanahu wa ta'ala) and what the reliable (narrators) narrated from RasulAllah (Sallallahu alaihe wa sallam) they do not reject anything from that; that Allah, glorified is He, is a single god, solitary, eternal.
❐ There is no god (worthy of worship) other than Him, He did not take a (female) companion, nor a child; and that Muhammad (Sallallahu alaihe wa sallam) is His servant and messenger.
❐ (They affirm) that Paradise is true and that the Fire is true; that the Hour is coming (and) there is no doubt about it; and that Allah (Subhanahu wa ta'ala) will resurrect whoever is in the graves.
❐ (They affirm) that Allah, glorified is He, is over His throne as He said:
❐ "The Merciful mounted the Throne."
[Ta-Ha 20/5] ;
❐ that He has two hands without (asking) how as He said:
❐ "I created with My two hand." [al-Qasas 28/75],
❐ and as He said: "Rather His two hands are both outstreched." [al-Ma'idah 5/64] ;
❐ that He has two eyes without (asking) how as He said: "proceeding with Our eyes."
[al-Qamar 54/14] ;
❐ and that He has a face as He said: "And your Lord’s face remains, Possessor of the splendor and the honour." [ar-Rahman 55/27] ;
❐ that it is not said about Allah’s names that they are not Allah (Subhanahu wa ta'ala) as the Mu'tazilah and Khawaarij said. And they affirmed that Allah (Subhanahu wa ta'ala) has knowledge, as He said:
❐ "He revealed it with His knowledge."
[an-Nisa 4/166] ;
❐ "There is not any female that carries (i.e., is pregnant) nor drops (i.e., gives birth), except with His knowledge." [Fatir 35/11].
❐ They affirmed the (attribute of) hearing and the (attribute of) sight and they did not negate that from Allah (Subhanahu wa ta'ala) as the Mu’tazilah negated it. And they affirmed the (attribute of) strength for Allah (Subhanahu wa ta'ala) as He said:
❐ "And do they not see that Allah is the One who created them? He is more severe than them in strength." [Fussilat 41/15]
❐ They said that there is no good, nor evil, existing in the earth except what Allah (Subhanahu wa ta'ala) willed, and that things exist by Allah’s volition, as He (Subhanahu wa ta'ala) said:
❐ "And you cannot will except that Allah wills." [at-Takwir 81/29] ,
❐ and as the Muslims said: “Whatever Allah willed existed and whatever He does not will does not exist.”
❐ And they said that it is not possible for anyone to do something before he does it (or; that anyone is capable of deviating from Allah’s knowledge) or that he does something that Allah (Subhanahu wa ta'ala) knew he could not do.
❐ They affirm that there is no creator except Allah and that Allah creates the sins of the servants; that Allah (Subhanahu wa ta'ala) creates the deeds of the servants; and that the servants are not able to create anything.
❐ (They affirm) that Allah, glorified is He, made the believers suitable for His obedience and deserted the disbelievers; (that) He was kind to the believers, took care of them, rectified them, and guided them, and (that) He was not kind to the disbelievers.
❐ He did not rectify them, nor guide them; and if He rectified them, they certainly would have been righteous (people) and if He guided them, they certainly would have been guided (people). (They affirm) that Allah (Subhanahu wa ta'ala), glorified is He, is capable of rectifying the disbelievers and of being kind to them such that they become believers.
❐ He desired, however, that He not rectify them or be kind to them, but He desired that they be disbelievers just as He knew. He deserted them, led them astray, and sealed their hearts. ❐
@AlfurqaN_FoundatioN | #Aqidah
❐ that He has two eyes without (asking) how as He said: "proceeding with Our eyes."
[al-Qamar 54/14] ;
❐ and that He has a face as He said: "And your Lord’s face remains, Possessor of the splendor and the honour." [ar-Rahman 55/27] ;
❐ that it is not said about Allah’s names that they are not Allah (Subhanahu wa ta'ala) as the Mu'tazilah and Khawaarij said. And they affirmed that Allah (Subhanahu wa ta'ala) has knowledge, as He said:
❐ "He revealed it with His knowledge."
[an-Nisa 4/166] ;
❐ "There is not any female that carries (i.e., is pregnant) nor drops (i.e., gives birth), except with His knowledge." [Fatir 35/11].
❐ They affirmed the (attribute of) hearing and the (attribute of) sight and they did not negate that from Allah (Subhanahu wa ta'ala) as the Mu’tazilah negated it. And they affirmed the (attribute of) strength for Allah (Subhanahu wa ta'ala) as He said:
❐ "And do they not see that Allah is the One who created them? He is more severe than them in strength." [Fussilat 41/15]
❐ They said that there is no good, nor evil, existing in the earth except what Allah (Subhanahu wa ta'ala) willed, and that things exist by Allah’s volition, as He (Subhanahu wa ta'ala) said:
❐ "And you cannot will except that Allah wills." [at-Takwir 81/29] ,
❐ and as the Muslims said: “Whatever Allah willed existed and whatever He does not will does not exist.”
❐ And they said that it is not possible for anyone to do something before he does it (or; that anyone is capable of deviating from Allah’s knowledge) or that he does something that Allah (Subhanahu wa ta'ala) knew he could not do.
❐ They affirm that there is no creator except Allah and that Allah creates the sins of the servants; that Allah (Subhanahu wa ta'ala) creates the deeds of the servants; and that the servants are not able to create anything.
❐ (They affirm) that Allah, glorified is He, made the believers suitable for His obedience and deserted the disbelievers; (that) He was kind to the believers, took care of them, rectified them, and guided them, and (that) He was not kind to the disbelievers.
❐ He did not rectify them, nor guide them; and if He rectified them, they certainly would have been righteous (people) and if He guided them, they certainly would have been guided (people). (They affirm) that Allah (Subhanahu wa ta'ala), glorified is He, is capable of rectifying the disbelievers and of being kind to them such that they become believers.
❐ He desired, however, that He not rectify them or be kind to them, but He desired that they be disbelievers just as He knew. He deserted them, led them astray, and sealed their hearts. ❐
@AlfurqaN_FoundatioN | #Aqidah
💠The Creed of Abu Hasan al-Ashari💠
💠 al-Maqalat al-Islamiyyin wa ikhtilaaf
al-Musallin
💠 Part : 4
❖ They affirm) that the good and the evil are by Allah’s judgement and His predestination. They believe in Allah’s judgement and His predestination, its good and its evil, its sweet and its bitter. They believe that they cannot control any benefit, nor harm, for themselves, except (for) whatever Allah (Subhanahu wa ta'ala) willed just as He said. And they refer their affair to Allah, glorified is He. They confirm the need for Allah (Subhanahu wa ta'ala) during every time and the want for Allah (Subhanahu wa ta'ala) during every state.
❐ They say that the Qur’an is Allah’s uncreated speech. (Concerning) the speech regarding the (issue of) hesitation and the (issue of) articulation; according to them, whoever spoke of the articulation or of hesitation is a heretic; it is not said that the articulation of the Qur’an is created or uncreated.
❐ They say that Allah (azza wajal - the Mighty the Sublime) will be seen by the sights on the Day of Standing just as the moon is seen on the night of the full moon. The believers will see Him and the disbelievers will not see Him because they will be veiled from Allah. Allah (Subhanahu wa ta'ala) said:
❐ "Nay! Surely, from their Lord on that day, they will certainly be veiled."[al-Mutaffifin 83:15] ;
❐ and that Musa (alayhi wa sallam) asked Allah (jaalla jalaluhu - His glory be glorified) for the sighting in the worldly (life) and that Allah (Subhanahu wa ta'ala) revealed (Himself) to the mountain and made it level ground, so He made it known to him that he would not see Him in the worldly (life), but he will see Him in the Afterlife.
❐ They do not declare anyone from the People of the Qiblah a disbeliever for a sin he perpetrated, such as the likes of adultery, stealing, and what resembles that from the great sins. They are believers due to what is with them of faith, even though they perpetrate the great sins. Faith according to them is faith in Allah, His angels, His books, His messengers, and in predestination —its good and its evil, its sweet and its bitter— and that whatever escaped them woud never have struck them and whatever struck them would never have escaped them.
❐ And Islam is that one testifies that there is no god (worthy of worship) except Allah (Subhanahu wa ta'ala) and that Muhammad (Sallallahu alaihe wa sallam) is Allah’s messenger, according to what has come in the hadith. Islam according to them is not faith.
❐ They affirm that Allah (Subhanahu wa ta'ala) is the Turner of the Hearts. And they affirm the intercession of Allah’s messenger (Sallallahu alaihe wa sallam), and that it is for the People of the Great Sins from his nation; the punishment of the grave; and that the Pool is true, the Sirat is true, the resurrection after death is true, Allah’s accounting for His servants is true, and the standing in front of Allah (Subhanahu wa ta'ala) is true.
❐ They affirm that faith is statement and deed, it increases and decreases; and they do not say it is created, nor uncreated. They say Allah’s names are Allah, and they do not testify (knowledge) of the Fire for anyone from the People of the Great Sins, nor do they judge Paradise for anyone from the monotheists until Allah (Subhanahu wa ta'ala) sets them down wherever He willed; and they say:
❐ “Their affair is to Allah (Subhanahu wa ta'ala); if He willed He will punish them and if He willed He will forgive them.” They believe that Allah (Subhanahu wa ta'ala) will take a people from the monotheists out from the Fire according to what has come of it from the narrations from RasulAlah (Sallallahu alaihe wa sallam).
💠 al-Maqalat al-Islamiyyin wa ikhtilaaf
al-Musallin
💠 Part : 4
❖ They affirm) that the good and the evil are by Allah’s judgement and His predestination. They believe in Allah’s judgement and His predestination, its good and its evil, its sweet and its bitter. They believe that they cannot control any benefit, nor harm, for themselves, except (for) whatever Allah (Subhanahu wa ta'ala) willed just as He said. And they refer their affair to Allah, glorified is He. They confirm the need for Allah (Subhanahu wa ta'ala) during every time and the want for Allah (Subhanahu wa ta'ala) during every state.
❐ They say that the Qur’an is Allah’s uncreated speech. (Concerning) the speech regarding the (issue of) hesitation and the (issue of) articulation; according to them, whoever spoke of the articulation or of hesitation is a heretic; it is not said that the articulation of the Qur’an is created or uncreated.
❐ They say that Allah (azza wajal - the Mighty the Sublime) will be seen by the sights on the Day of Standing just as the moon is seen on the night of the full moon. The believers will see Him and the disbelievers will not see Him because they will be veiled from Allah. Allah (Subhanahu wa ta'ala) said:
❐ "Nay! Surely, from their Lord on that day, they will certainly be veiled."[al-Mutaffifin 83:15] ;
❐ and that Musa (alayhi wa sallam) asked Allah (jaalla jalaluhu - His glory be glorified) for the sighting in the worldly (life) and that Allah (Subhanahu wa ta'ala) revealed (Himself) to the mountain and made it level ground, so He made it known to him that he would not see Him in the worldly (life), but he will see Him in the Afterlife.
❐ They do not declare anyone from the People of the Qiblah a disbeliever for a sin he perpetrated, such as the likes of adultery, stealing, and what resembles that from the great sins. They are believers due to what is with them of faith, even though they perpetrate the great sins. Faith according to them is faith in Allah, His angels, His books, His messengers, and in predestination —its good and its evil, its sweet and its bitter— and that whatever escaped them woud never have struck them and whatever struck them would never have escaped them.
❐ And Islam is that one testifies that there is no god (worthy of worship) except Allah (Subhanahu wa ta'ala) and that Muhammad (Sallallahu alaihe wa sallam) is Allah’s messenger, according to what has come in the hadith. Islam according to them is not faith.
❐ They affirm that Allah (Subhanahu wa ta'ala) is the Turner of the Hearts. And they affirm the intercession of Allah’s messenger (Sallallahu alaihe wa sallam), and that it is for the People of the Great Sins from his nation; the punishment of the grave; and that the Pool is true, the Sirat is true, the resurrection after death is true, Allah’s accounting for His servants is true, and the standing in front of Allah (Subhanahu wa ta'ala) is true.
❐ They affirm that faith is statement and deed, it increases and decreases; and they do not say it is created, nor uncreated. They say Allah’s names are Allah, and they do not testify (knowledge) of the Fire for anyone from the People of the Great Sins, nor do they judge Paradise for anyone from the monotheists until Allah (Subhanahu wa ta'ala) sets them down wherever He willed; and they say:
❐ “Their affair is to Allah (Subhanahu wa ta'ala); if He willed He will punish them and if He willed He will forgive them.” They believe that Allah (Subhanahu wa ta'ala) will take a people from the monotheists out from the Fire according to what has come of it from the narrations from RasulAlah (Sallallahu alaihe wa sallam).