⭕️It was narrated that Ibn Ma'qil said:
💠"I entered with my father upon 'Abdullah, and I heard him say: 'The messenger of Allah (ﷺ) said: "Regret is repentance." My father said: 'Did you hear the Prophet (ﷺ) say: "Regret is repentance?" He said: 'Yes.'"
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْكَرِيمِ الْجَزَرِيِّ، عَنْ زِيَادِ بْنِ أَبِي مَرْيَمَ، عَنِ ابْنِ مَعْقِلٍ، قَالَ : دَخَلْتُ مَعَ أَبِي عَلَى عَبْدِ اللَّهِ فَسَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ : " النَّدَمُ تَوْبَةٌ " . فَقَالَ لَهُ أَبِي : أَنْتَ سَمِعْتَ النَّبِيَّ ـ صلى الله عليه وسلم ـ يَقُولُ : " النَّدَمُ تَوْبَةٌ " . قَالَ : نَعَمْ .
[ Sunan Ibn Majah 4252 | Grade : Hasan ]
💠"I entered with my father upon 'Abdullah, and I heard him say: 'The messenger of Allah (ﷺ) said: "Regret is repentance." My father said: 'Did you hear the Prophet (ﷺ) say: "Regret is repentance?" He said: 'Yes.'"
حَدَّثَنَا هِشَامُ بْنُ عَمَّارٍ، حَدَّثَنَا سُفْيَانُ، عَنْ عَبْدِ الْكَرِيمِ الْجَزَرِيِّ، عَنْ زِيَادِ بْنِ أَبِي مَرْيَمَ، عَنِ ابْنِ مَعْقِلٍ، قَالَ : دَخَلْتُ مَعَ أَبِي عَلَى عَبْدِ اللَّهِ فَسَمِعْتُهُ يَقُولُ قَالَ رَسُولُ اللَّهِ ـ صلى الله عليه وسلم ـ : " النَّدَمُ تَوْبَةٌ " . فَقَالَ لَهُ أَبِي : أَنْتَ سَمِعْتَ النَّبِيَّ ـ صلى الله عليه وسلم ـ يَقُولُ : " النَّدَمُ تَوْبَةٌ " . قَالَ : نَعَمْ .
[ Sunan Ibn Majah 4252 | Grade : Hasan ]
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 16
⭕️23-a The Correct Way
💥This is the way of RasulAllah (sallallahu alaihe wa sallam) and his Companions and those who followed them in goodness. Anyone who follows their way with knowledge and justice will come to know this. And this is because they attained the true reality of iman in Allah and the Last Day, acknowledging that to be true and real, being sincere in their actions and following the Shari'ah without any Shirk, innovation, Tahrif, or denial.
⭕️23-b The Three Astray groups
⭕️23-b-i The People of Takhyil (Imagined Concepts)
♨️e.g., the philosophers, Batiniyyah, people of Kalaam etc. The essence of their way is:
⭕️23-b-i-1 Whatever the Prophets brought concerning Iman in Allah and the Last Day, are Simply Likening Or Concepts which are Not Actually Real
💠And so the intent behind all this is to simply benefit the common masses, who upon hearing all the descriptions of Allah and the Last Day, would then follow the desired way of life.
⭕️23-b-i-2 The Extreme Ones Claim that the Prophets did Not Know the Realities of these Matters
💢And further claim that through their philosophy and through whom they claim to be awliya, one is more knowledgeable about these matters than the prophets! Hence these judged the messengers to be ignorant.
⭕️23-b-i-3 The Less Extreme of them Say that the Prophets did Know the True Realities of these Matters, But Related Imagined Unreal Things to the People In Order To Benefit Them
♨️Hence these judged the messengers to be liars.
⭕️23-b-i-4 When it Comes to Actions
🍃Some of them consider them to be real matters that all are obliged to do. But others take them symbolically claiming that only the common people are obliged by them, while the "special" people are not e.g., they misinterpret the Salaah to mean their secret thoughts and conversations and Hajj to mean traveling to visit their shaykhs, etc.
♨️And the falsehood of their way is clear via the intellect, the senses and the Shari'ah. Indeed we all witness that there are so many signs that Allah exists and has perfect Attributes. And the order of the creation shows that behind it all is One who is Wise, Fully-in-Command and All-Powerful. And all the revealed Laws have proven iman in the Last Day, which is a necessary consequence of Allah's far-reaching Wisdom. And indeed most of the people are not upon these false beliefs, due to the natural aversion from such ideas. Hence there's no great need to refute these people of Takhyil.
⭕️23-b-ii The People of Ta’wil (Misinterpretation)
🔰e.g., the People of Kalaam from the Jahmiyyah, Mu'tazilah, etc. The reality of their way is: The texts concerning the Attributes are not to be understood according to their most apparent meaning, and the so the intended meaning is something contrary to the most apparent meaning. And they claim that RasulAllah (sallallahu alaihe wa sallam) knew this but left the people to use their minds in order to derive the meanings, by diverting the most apparent meanings towards these derived meanings, with his aim being to test the people's minds.
💢So one could hope for more reward according to the extent to which one tried to divert the meanings away from the most apparent meanings, and instead understand the texts in terms of the more irregular aspects of the language. And this is what most of the people are upon, being confused and self-contradictory. And these people outwardly show themselves to be aiding the Sunnah. But Allah has exposed their screens, for many of the scholars did refute them.
⭕️23-b-ii-1 Their Way Concerning the Texts Dealing with the Hereafter
🔰That they have iman in it, believing it to be real and not doing Ta’wil of these texts.
⭕️23-b-ii-2 The People of Takhyil Point Out that the People of Ta’wil are in contradiction
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 16
⭕️23-a The Correct Way
💥This is the way of RasulAllah (sallallahu alaihe wa sallam) and his Companions and those who followed them in goodness. Anyone who follows their way with knowledge and justice will come to know this. And this is because they attained the true reality of iman in Allah and the Last Day, acknowledging that to be true and real, being sincere in their actions and following the Shari'ah without any Shirk, innovation, Tahrif, or denial.
⭕️23-b The Three Astray groups
⭕️23-b-i The People of Takhyil (Imagined Concepts)
♨️e.g., the philosophers, Batiniyyah, people of Kalaam etc. The essence of their way is:
⭕️23-b-i-1 Whatever the Prophets brought concerning Iman in Allah and the Last Day, are Simply Likening Or Concepts which are Not Actually Real
💠And so the intent behind all this is to simply benefit the common masses, who upon hearing all the descriptions of Allah and the Last Day, would then follow the desired way of life.
⭕️23-b-i-2 The Extreme Ones Claim that the Prophets did Not Know the Realities of these Matters
💢And further claim that through their philosophy and through whom they claim to be awliya, one is more knowledgeable about these matters than the prophets! Hence these judged the messengers to be ignorant.
⭕️23-b-i-3 The Less Extreme of them Say that the Prophets did Know the True Realities of these Matters, But Related Imagined Unreal Things to the People In Order To Benefit Them
♨️Hence these judged the messengers to be liars.
⭕️23-b-i-4 When it Comes to Actions
🍃Some of them consider them to be real matters that all are obliged to do. But others take them symbolically claiming that only the common people are obliged by them, while the "special" people are not e.g., they misinterpret the Salaah to mean their secret thoughts and conversations and Hajj to mean traveling to visit their shaykhs, etc.
♨️And the falsehood of their way is clear via the intellect, the senses and the Shari'ah. Indeed we all witness that there are so many signs that Allah exists and has perfect Attributes. And the order of the creation shows that behind it all is One who is Wise, Fully-in-Command and All-Powerful. And all the revealed Laws have proven iman in the Last Day, which is a necessary consequence of Allah's far-reaching Wisdom. And indeed most of the people are not upon these false beliefs, due to the natural aversion from such ideas. Hence there's no great need to refute these people of Takhyil.
⭕️23-b-ii The People of Ta’wil (Misinterpretation)
🔰e.g., the People of Kalaam from the Jahmiyyah, Mu'tazilah, etc. The reality of their way is: The texts concerning the Attributes are not to be understood according to their most apparent meaning, and the so the intended meaning is something contrary to the most apparent meaning. And they claim that RasulAllah (sallallahu alaihe wa sallam) knew this but left the people to use their minds in order to derive the meanings, by diverting the most apparent meanings towards these derived meanings, with his aim being to test the people's minds.
💢So one could hope for more reward according to the extent to which one tried to divert the meanings away from the most apparent meanings, and instead understand the texts in terms of the more irregular aspects of the language. And this is what most of the people are upon, being confused and self-contradictory. And these people outwardly show themselves to be aiding the Sunnah. But Allah has exposed their screens, for many of the scholars did refute them.
⭕️23-b-ii-1 Their Way Concerning the Texts Dealing with the Hereafter
🔰That they have iman in it, believing it to be real and not doing Ta’wil of these texts.
⭕️23-b-ii-2 The People of Takhyil Point Out that the People of Ta’wil are in contradiction
💢Hence the people of Takhyil have surpassed them here, because they point out that the people of Ta’wil are in contradiction for using Ta’wil on the texts dealing with the Attributes, while not using it for the texts dealing with the Hereafter. While the people of Takhyil are at least consistent in giving figurative meanings to both the Attributes and the Hereafter. Indeed the people of Ta’wil will say:
♨️"We recognize that by necessity, RasulAllah (sallallahu alaihe wa sallam) came affirming the Hereafter and we know the falsehood of any evil arguments that prevent such affirmation, hence it's obligatory to agree to affirming it."
⭕️23-b-ii-3 The Proof Against the People of Ta’wil
🔰Their own words above are the decisive argument against them, for these words are correct not only concerning the Hereafter, but also for the texts concerning the Attributes. Hence by this, it's clear that the people of Ta’wil are in clear self-contradiction
⭕️23-b-iii The People of Tajhil (Those who Attribute Ignorance to the Salaf)
🍃They belong to many of those who claim adherence to the Sunnah and the Salaf. The essence of their way is:
⭕️23-b-iii-1 The Texts Dealing with the Attributes are Unknown Words with Unknown Meanings
🔰The texts dealing with the Attributes are unknown words with unknown meanings such that RasulAllah (sallallahu alaihe wa sallam) spoke about the Attributes without knowing the meanings. On top of this, they say that the mind has no scope concerning the Attributes, hence they conclude that RasulAllah (sallallahu alaihe wa sallam), his Companions and the Salaf had no textural or intellectual knowledge of this matter. And this is one of the most baseless of all sayings!
⭕️23-b-iii-2 Hence Concerning the Attributes
💢They pass by the words doing Tafwidh; resigning knowledge of the meaning to Allah. But some then contradict themselves by adding that the meaning is something different to what is most apparent from the texts. So they first claim only Allah knows the meaning, and then say "but the meaning is different to the most apparent meaning!”
⭕️23-b-iii-3 Their False Proof for Engaging in Tafwidh
💢They use (Al-i Imran 3/7)61, saying: That the ayat dealing with the Attributes are amongst those unclear matters mentioned in the above ayah; that the hidden meanings mentioned in the above ayah are those resulting from diverting the meaning away from the most apparent one. Hence they conclude that the ayat of the Attributes have meanings which only Allah knows, where the meanings are different to what's most apparent.
⭕️23-b-iii-4 The Arguments that Refute Their Belief
1️⃣- When they say the Ma’naa (meaning) is in doubt, they are wrong, for the meanings of the Attributes are clear. As for the Haqiqah (full reality) and Kayfiyyah (how) the Attributes are, then none knows this except Allah.
2️⃣- Their claim that the Ta’wil (hidden meaning) mentioned in the above ayah, is that it's a meaning that differs from what's most apparent, is wrong. For the Ta’wil mentioned in the above ayah has two meanings:
🅰️- It could mean Tafsir -i.e., an explanation of the meaning-: Ibn Abbas (Rady'Allahu anhu) said that he was on of those firmly grounded in knowledge, who knew the Ta’wil. Hence with this meaning many of the Salaf paused after (and those who are firmly grounded in knowledge) in the above ayah.
🅱️- It could mean the Haqiqah and Kayfiyyah i.e., the full reality and how something is-: And none knows this except Allah. Hence with this meaning, most of the Salaf paused after (and none knows the meaning except Allah) in the above ayah.
3️⃣- Allah sent the Qur’an to be pondered over, and so the people are to contemplate all of its meaning. Hence the ayat dealing with the Attributes (and other matters) do have meanings that can be arrived at through contemplation. And those who had the closest understanding of this were RasulAllah (sallallahu alaihe wa sallam) and his Companions.
♨️"We recognize that by necessity, RasulAllah (sallallahu alaihe wa sallam) came affirming the Hereafter and we know the falsehood of any evil arguments that prevent such affirmation, hence it's obligatory to agree to affirming it."
⭕️23-b-ii-3 The Proof Against the People of Ta’wil
🔰Their own words above are the decisive argument against them, for these words are correct not only concerning the Hereafter, but also for the texts concerning the Attributes. Hence by this, it's clear that the people of Ta’wil are in clear self-contradiction
⭕️23-b-iii The People of Tajhil (Those who Attribute Ignorance to the Salaf)
🍃They belong to many of those who claim adherence to the Sunnah and the Salaf. The essence of their way is:
⭕️23-b-iii-1 The Texts Dealing with the Attributes are Unknown Words with Unknown Meanings
🔰The texts dealing with the Attributes are unknown words with unknown meanings such that RasulAllah (sallallahu alaihe wa sallam) spoke about the Attributes without knowing the meanings. On top of this, they say that the mind has no scope concerning the Attributes, hence they conclude that RasulAllah (sallallahu alaihe wa sallam), his Companions and the Salaf had no textural or intellectual knowledge of this matter. And this is one of the most baseless of all sayings!
⭕️23-b-iii-2 Hence Concerning the Attributes
💢They pass by the words doing Tafwidh; resigning knowledge of the meaning to Allah. But some then contradict themselves by adding that the meaning is something different to what is most apparent from the texts. So they first claim only Allah knows the meaning, and then say "but the meaning is different to the most apparent meaning!”
⭕️23-b-iii-3 Their False Proof for Engaging in Tafwidh
💢They use (Al-i Imran 3/7)61, saying: That the ayat dealing with the Attributes are amongst those unclear matters mentioned in the above ayah; that the hidden meanings mentioned in the above ayah are those resulting from diverting the meaning away from the most apparent one. Hence they conclude that the ayat of the Attributes have meanings which only Allah knows, where the meanings are different to what's most apparent.
⭕️23-b-iii-4 The Arguments that Refute Their Belief
1️⃣- When they say the Ma’naa (meaning) is in doubt, they are wrong, for the meanings of the Attributes are clear. As for the Haqiqah (full reality) and Kayfiyyah (how) the Attributes are, then none knows this except Allah.
2️⃣- Their claim that the Ta’wil (hidden meaning) mentioned in the above ayah, is that it's a meaning that differs from what's most apparent, is wrong. For the Ta’wil mentioned in the above ayah has two meanings:
🅰️- It could mean Tafsir -i.e., an explanation of the meaning-: Ibn Abbas (Rady'Allahu anhu) said that he was on of those firmly grounded in knowledge, who knew the Ta’wil. Hence with this meaning many of the Salaf paused after (and those who are firmly grounded in knowledge) in the above ayah.
🅱️- It could mean the Haqiqah and Kayfiyyah i.e., the full reality and how something is-: And none knows this except Allah. Hence with this meaning, most of the Salaf paused after (and none knows the meaning except Allah) in the above ayah.
3️⃣- Allah sent the Qur’an to be pondered over, and so the people are to contemplate all of its meaning. Hence the ayat dealing with the Attributes (and other matters) do have meanings that can be arrived at through contemplation. And those who had the closest understanding of this were RasulAllah (sallallahu alaihe wa sallam) and his Companions.
4️⃣- Abu Abdi’r-Rahman as-Sulami narrated how the Companions and they themselves would learn ten ayat and not go further until they had learned them in terms of knowledge and action. And all this can not be possible if they were ignorant of the meanings, especially those concerning the Attributes which are the most important of matters.
5️⃣- What the people of Tajhiel say; implies that in the Book are hollow words, which don't clearly convey the Truth, while all this contradicts Allah's Wisdom in sending the Book.
⭕️23-c The Meaning of Ta’wil
💢It has two meanings:
⭕️23-c-i It Means Tafsir (i.e., an explanation of the meaning)
🍃And this is used by most of the Mufassirs (those who present explanations of the meanings of the Qur’an). And this Ta’wil is known by the scholars. This meaning of Ta’wil is found in the hadith where RasulAllah (sallallahu alaihe wa sallam) prayed for Ibn Abbas (Rady'Allahu anhu) saying: “O Allah! Give him understanding of the Religion and knowledge of Ta’wil.”
⭕️23-c-ii It Means the Haqiqah (i.e., the full reality) and Kayfiyyah (i.e., how something is)
💢When concerning the Attributes, then none knows this Ta’wil except Allah [⭕️62]
[⭕️62- “Do they just wait for the final fulfillment of the event? On the day the event is finally fulfilled, those who disregarded it before will say: The messengers of our Lord did indeed bring true (tidings). Have we no intercessors now to intercede on our behalf? Or could we be sent back? Then should we behave differently from our behavior in the past. In fact they will have lost their souls, and the things they invented will leave them in the lurch.” [al-Araf 7/53];
“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.” [an-Nisa 4/59]; etc.]
⭕️23-d The Meaning of Tafsir
💠Ibn Abbas (Rady'Allahu anhu) explained that Tafsir is of four kinds:
⭕️23-d-i The Tafsir which is Known Through the Arabic Language
⭕️23-d-ii The Tafsir which all are Obliged to Know
🔰Such as knowing the Tafsir of Allah's Names and Attributes, Salaah, Zakaah, etc.
⭕️23-d-iii The Tafsir which is Known By the Scholars
🔰Because they have access to the relevant knowledge and understanding.
⭕️23-d-iv The Tafsir which None But Allah (azza wajal) Knows
💥Such as concerning the Haqiqah and Kayfiyyah of Allah's Attributes or of the Hereafter.
⭕️23-e The “Meaning: and The “True Reality”
💢e.g., we understand the meaning of Istiwaa, but we don't know the true reality of it, or how it is; e.g., we understand the meaning of honey, milk, fruit and the other things mentioned to be in Paradise; but we do not know their true reality [⭕️63.] Hence all the meanings can be reached by us, but the full reality of the Unseen matters can not. And if it was true, that the meanings of these matters in the Book and Sunnah, are impossible to reach (as is claimed by some of the astray groups mentioned earlier), then what would be the benefit of them being mentioned to us, in the first place?
[⭕️63 - “For those who believe and do righteous deeds are Gardens as hospitable homes, for their (good) deeds.” [as-Sajdah 32/19]
❖ @AlfurqaN_FoundatioN | #Aqeedah
5️⃣- What the people of Tajhiel say; implies that in the Book are hollow words, which don't clearly convey the Truth, while all this contradicts Allah's Wisdom in sending the Book.
⭕️23-c The Meaning of Ta’wil
💢It has two meanings:
⭕️23-c-i It Means Tafsir (i.e., an explanation of the meaning)
🍃And this is used by most of the Mufassirs (those who present explanations of the meanings of the Qur’an). And this Ta’wil is known by the scholars. This meaning of Ta’wil is found in the hadith where RasulAllah (sallallahu alaihe wa sallam) prayed for Ibn Abbas (Rady'Allahu anhu) saying: “O Allah! Give him understanding of the Religion and knowledge of Ta’wil.”
⭕️23-c-ii It Means the Haqiqah (i.e., the full reality) and Kayfiyyah (i.e., how something is)
💢When concerning the Attributes, then none knows this Ta’wil except Allah [⭕️62]
[⭕️62- “Do they just wait for the final fulfillment of the event? On the day the event is finally fulfilled, those who disregarded it before will say: The messengers of our Lord did indeed bring true (tidings). Have we no intercessors now to intercede on our behalf? Or could we be sent back? Then should we behave differently from our behavior in the past. In fact they will have lost their souls, and the things they invented will leave them in the lurch.” [al-Araf 7/53];
“O ye who believe! Obey Allah, and obey the Messenger, and those charged with authority among you. If ye differ in anything among yourselves, refer it to Allah and His Messenger, if ye do believe in Allah and the Last Day: That is best, and most suitable for final determination.” [an-Nisa 4/59]; etc.]
⭕️23-d The Meaning of Tafsir
💠Ibn Abbas (Rady'Allahu anhu) explained that Tafsir is of four kinds:
⭕️23-d-i The Tafsir which is Known Through the Arabic Language
⭕️23-d-ii The Tafsir which all are Obliged to Know
🔰Such as knowing the Tafsir of Allah's Names and Attributes, Salaah, Zakaah, etc.
⭕️23-d-iii The Tafsir which is Known By the Scholars
🔰Because they have access to the relevant knowledge and understanding.
⭕️23-d-iv The Tafsir which None But Allah (azza wajal) Knows
💥Such as concerning the Haqiqah and Kayfiyyah of Allah's Attributes or of the Hereafter.
⭕️23-e The “Meaning: and The “True Reality”
💢e.g., we understand the meaning of Istiwaa, but we don't know the true reality of it, or how it is; e.g., we understand the meaning of honey, milk, fruit and the other things mentioned to be in Paradise; but we do not know their true reality [⭕️63.] Hence all the meanings can be reached by us, but the full reality of the Unseen matters can not. And if it was true, that the meanings of these matters in the Book and Sunnah, are impossible to reach (as is claimed by some of the astray groups mentioned earlier), then what would be the benefit of them being mentioned to us, in the first place?
[⭕️63 - “For those who believe and do righteous deeds are Gardens as hospitable homes, for their (good) deeds.” [as-Sajdah 32/19]
❖ @AlfurqaN_FoundatioN | #Aqeedah
💠al-Fudayl ibn ‘Iyad رحمه الله said:
💥"Sincerity lies in the fact that you do not seek witnesses for your case other than Allah Almighty."
[at-ta'rifat]
💥"Sincerity lies in the fact that you do not seek witnesses for your case other than Allah Almighty."
[at-ta'rifat]
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 17
⭕️ 24-a Ahlu’l-Qiblah
🔰Ahlu’l-Qiblah are those who pray towards the Qiblah (of Muslims towards Makkah) and associate themselves to Islam. They fall into six groups when faced with the above matter.
⭕️24-a-i Two of Them Apply the Texts According to the most Apparent Meaning
⭕️24-a-i-1 The Mushabbihah (who do Tashbih)
♨️They ascribe attributes for the Creator, but declare them to be the same as those of the creation. Their way is false and is rejected by the Salaf.
⭕️24-a-i-2 The Salaf
💥The Salaf who left the texts according to the most apparent meaning, in a manner befitting Allah the Mighty and Majestic. Their way is certainly correct. The difference is that the first engages in Tashbih, while the second rejects Tashbih e.g., the Mushabbihah will say: "We can't understand any Knowledge, Descending, Hand, etc. except by way of likening them to those of the creation.”
⭕️24-a-i-3 Arguments that Refute the Mushabbihah
1️⃣ - The Revelation and the Intellect proves the Creator is different in all His Attributes e.g., from the Book [ash-Shura 42/11] [⭕️64]; and from the intellect it can be said: "How can the Creator Who is perfect in every way, be likened to the creation which is deficient?!
[⭕️64- “(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things).” [ash-Shura 42/11]
2️⃣ - When you ask the Mushabbihah about whether Allah has a Self which resembles none of the creation, then they'd certainly accept this. So similarly they should also accept that His Attributes are different to those of the creation, for His Attributes follow on from His Self.
3️⃣ - We see all around us that even the attributes of the creation are different among themselves. For instance the hand of a man is not like the hand of an animal. Hence if this difference is exists within the creation, then the difference between the Creator and the creation will be even greater.
⭕️24-a-ii Two of Them Apply the Texts According to What is Contrary to the most Apparent Meaning
♨️And then they deny all of Allah's Attributes, while some of them deny only some of them, while others only affirm events or situations (but not Attributes).
⭕️24-a-ii-1 The People of Ta’wil
♨️The People of Ta’wil from amongst the Jahmiyyah and others who misinterpret the texts dealing with the Attributes to non-apparent meanings derived by themselves e.g., they misinterpret His Hand to be His Blessing or Power etc.
⭕️24-a-ii-2 The People of Tajhil
💢The People of Tajhil, the Mufawwidhah who do Tafwidh, saying: "Allah knows best what He meant by the texts dealing with the Attributes, but we do know that they do not indicate affirmation of any real attribute for Him." Yet their saying: "but we do know..." contradicts Tafwidh, as Tafwidh is where one withholds having any knowledge.
🍃The difference is that the first affirms a meaning but says it's different from what is most apparent from them; while the second deny knowledge of the meaning but still say that affirmation is not meant. Both of these are wrong.
⭕️24-a-iii Two of Them Halt Short of the Matter
⭕️24-a-iii-1 Those who say that the Texts Dealing with the matter May Or May Not affirm Attributes Befitting Allah
⭕️24-a-iii-2 Those who say Absolutely Nothing about the matter, doing no more than Reciting the Ayat and Ahadith
💢The difference between these is that the first permits both affirmation and denial, while the second says absolutely nothing. Both of these are wrong. Every prophet was given enemies who rejected the Truth and opposed it through all the means they had. One of those means was through wrongfully branding the people of the Truth with evil names to try to scare other people from following them.
🔰(It should be noted that the names Ahlu’s-Sunnah have given the innovators, are because they do indeed engage in the innovations.
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 17
⭕️ 24-a Ahlu’l-Qiblah
🔰Ahlu’l-Qiblah are those who pray towards the Qiblah (of Muslims towards Makkah) and associate themselves to Islam. They fall into six groups when faced with the above matter.
⭕️24-a-i Two of Them Apply the Texts According to the most Apparent Meaning
⭕️24-a-i-1 The Mushabbihah (who do Tashbih)
♨️They ascribe attributes for the Creator, but declare them to be the same as those of the creation. Their way is false and is rejected by the Salaf.
⭕️24-a-i-2 The Salaf
💥The Salaf who left the texts according to the most apparent meaning, in a manner befitting Allah the Mighty and Majestic. Their way is certainly correct. The difference is that the first engages in Tashbih, while the second rejects Tashbih e.g., the Mushabbihah will say: "We can't understand any Knowledge, Descending, Hand, etc. except by way of likening them to those of the creation.”
⭕️24-a-i-3 Arguments that Refute the Mushabbihah
1️⃣ - The Revelation and the Intellect proves the Creator is different in all His Attributes e.g., from the Book [ash-Shura 42/11] [⭕️64]; and from the intellect it can be said: "How can the Creator Who is perfect in every way, be likened to the creation which is deficient?!
[⭕️64- “(He is) the Creator of the heavens and the earth: He has made for you pairs from among yourselves, and pairs among cattle: by this means does He multiply you: there is nothing whatever like unto Him, and He is the One that hears and sees (all things).” [ash-Shura 42/11]
2️⃣ - When you ask the Mushabbihah about whether Allah has a Self which resembles none of the creation, then they'd certainly accept this. So similarly they should also accept that His Attributes are different to those of the creation, for His Attributes follow on from His Self.
3️⃣ - We see all around us that even the attributes of the creation are different among themselves. For instance the hand of a man is not like the hand of an animal. Hence if this difference is exists within the creation, then the difference between the Creator and the creation will be even greater.
⭕️24-a-ii Two of Them Apply the Texts According to What is Contrary to the most Apparent Meaning
♨️And then they deny all of Allah's Attributes, while some of them deny only some of them, while others only affirm events or situations (but not Attributes).
⭕️24-a-ii-1 The People of Ta’wil
♨️The People of Ta’wil from amongst the Jahmiyyah and others who misinterpret the texts dealing with the Attributes to non-apparent meanings derived by themselves e.g., they misinterpret His Hand to be His Blessing or Power etc.
⭕️24-a-ii-2 The People of Tajhil
💢The People of Tajhil, the Mufawwidhah who do Tafwidh, saying: "Allah knows best what He meant by the texts dealing with the Attributes, but we do know that they do not indicate affirmation of any real attribute for Him." Yet their saying: "but we do know..." contradicts Tafwidh, as Tafwidh is where one withholds having any knowledge.
🍃The difference is that the first affirms a meaning but says it's different from what is most apparent from them; while the second deny knowledge of the meaning but still say that affirmation is not meant. Both of these are wrong.
⭕️24-a-iii Two of Them Halt Short of the Matter
⭕️24-a-iii-1 Those who say that the Texts Dealing with the matter May Or May Not affirm Attributes Befitting Allah
⭕️24-a-iii-2 Those who say Absolutely Nothing about the matter, doing no more than Reciting the Ayat and Ahadith
💢The difference between these is that the first permits both affirmation and denial, while the second says absolutely nothing. Both of these are wrong. Every prophet was given enemies who rejected the Truth and opposed it through all the means they had. One of those means was through wrongfully branding the people of the Truth with evil names to try to scare other people from following them.
🔰(It should be noted that the names Ahlu’s-Sunnah have given the innovators, are because they do indeed engage in the innovations.
So Ahlu’s-Sunnah do this justly, to warn the Muslims from innovation and it's people.) Hence RasulAllah (sallallahu alaihe wa sallam) and his Companions faced this from the Mushriks [⭕️65].
[⭕️ 65- “Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs.” [Al-i Imran 3/186]
♨️They called him a magician, madman, fortune-teller, liar etc. And similarly, the people of Knowledge and Truth have also faced this from the Innovators who wrongfully branded names of defamation and mockery onto them. Some did so out of ignorance, thinking themselves to be upon the Truth. Others did so maliciously, to repel people from the Truth, even though they knew it to be the Truth.
❖ @AlfurqaN_FoundatioN | #Aqeedah
[⭕️ 65- “Ye shall certainly be tried and tested in your possessions and in your personal selves; and ye shall certainly Hear much that will grieve you, from those who received the Book before you and from those who worship many gods. But if ye persevere patiently, and guard against evil,-then that will be a determining factor in all affairs.” [Al-i Imran 3/186]
♨️They called him a magician, madman, fortune-teller, liar etc. And similarly, the people of Knowledge and Truth have also faced this from the Innovators who wrongfully branded names of defamation and mockery onto them. Some did so out of ignorance, thinking themselves to be upon the Truth. Others did so maliciously, to repel people from the Truth, even though they knew it to be the Truth.
❖ @AlfurqaN_FoundatioN | #Aqeedah
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 18
⭕️25-a The Jahmiyyah
💢They call Ahlu’s-Sunnah "Mushabbihah" claiming that affirming the Attributes according to the most apparent meaning, is Tashbih.
⭕️25-b The Rafidhi Shi’ah
♨️They call Ahlu’s-Sunnah "Naasibi", i.e. adversaries of Ali (Rady'Allahu anhu), because they befriend Abu Bakr (Rady'Allahu anhu) and Umar (Rady'Allahu anhu). Hence the Shi'ah claim that anyone who befriends these two has automatically declared enmity for Ali (Rady'Allahu anhu) and the Ahlu’l-Bayt!
⭕️25-c The Qadariyyah
🔰They call Ahlu’s-Sunnah "Mujabbirah" claiming that affirming Allah's Decree implies that the slaves are forced upon the actions they do!
⭕️25-d The Murjiah
♨️They call Ahlu’s-Sunnah "Shukkaak" (the Doubters), as they say: "I am a Believer if Allah has Willed!" while the Murjiah forbid this saying and insist on only saying: "I am a Believer." for they claim that to add "If Allah has Willed!" shows doubt in having iman.
⭕️25-e The People of Logic and Kalaam
They call Ahlu’s-Sunnah "Hashawityyah" (people with no worth) and "Nawaabit" (weeds) and "Ghuthaa" (scum), as they think that any one who's not upon their logic and theology are unintelligent rabble.
♨️However the truth is that their way is not needed by an intelligent man, nor is it useful to a stupid man.
❖ @AlfurqaN_FoundatioN | #Aqeedah
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 18
⭕️25-a The Jahmiyyah
💢They call Ahlu’s-Sunnah "Mushabbihah" claiming that affirming the Attributes according to the most apparent meaning, is Tashbih.
⭕️25-b The Rafidhi Shi’ah
♨️They call Ahlu’s-Sunnah "Naasibi", i.e. adversaries of Ali (Rady'Allahu anhu), because they befriend Abu Bakr (Rady'Allahu anhu) and Umar (Rady'Allahu anhu). Hence the Shi'ah claim that anyone who befriends these two has automatically declared enmity for Ali (Rady'Allahu anhu) and the Ahlu’l-Bayt!
⭕️25-c The Qadariyyah
🔰They call Ahlu’s-Sunnah "Mujabbirah" claiming that affirming Allah's Decree implies that the slaves are forced upon the actions they do!
⭕️25-d The Murjiah
♨️They call Ahlu’s-Sunnah "Shukkaak" (the Doubters), as they say: "I am a Believer if Allah has Willed!" while the Murjiah forbid this saying and insist on only saying: "I am a Believer." for they claim that to add "If Allah has Willed!" shows doubt in having iman.
⭕️25-e The People of Logic and Kalaam
They call Ahlu’s-Sunnah "Hashawityyah" (people with no worth) and "Nawaabit" (weeds) and "Ghuthaa" (scum), as they think that any one who's not upon their logic and theology are unintelligent rabble.
♨️However the truth is that their way is not needed by an intelligent man, nor is it useful to a stupid man.
❖ @AlfurqaN_FoundatioN | #Aqeedah
🔰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
💠💢Shaykh Muhammad ibn Abd al-Wahhab (رحمه الله) said:
🔰"The obligation upon the man to teach his children and his household
💢"al-wala wal-bara'"💢
‼️is greater than (his obligation of) teaching them Wudhu and Salah."
[Majmu'ah Mu'allafat ash-Shaykh" 322/323]
🔰"The obligation upon the man to teach his children and his household
💢"al-wala wal-bara'"💢
‼️is greater than (his obligation of) teaching them Wudhu and Salah."
[Majmu'ah Mu'allafat ash-Shaykh" 322/323]
📚Aqidatu’l-Hamawiyyah📚
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 19
⭕️26-a Islam
⭕️26-a-i Linguistically
🔰It means al-Inqiyaad (submission).
⭕️26-a-ii In the Shari’ah
💢It means "the surrendering of the slave, to Allah, both outwardly and inwardly by carrying out its commandments and avoiding its prohibitions." Hence it comprises the whole Religion [⭕️66.]
[⭕️66- Allah (azza wajal) said: “Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.” [al-Maidah 5/3];
“If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good).” [Al-i Imran 3/85]
⭕️26-b Iman
⭕️26-b-i Linguistically
💠It means at-Tasdig (affirmation) [⭕️67.]
[⭕️67- Allah (azza wajal) said: “They said: O our father! We went racing with one another, and left Yusuf with our things; and the wolf devoured him....But thou wilt never believe us even though we tell the truth.” [Yusuf 12/17]
⭕️26-b-ii In the Shari’ah
💥It means "the affirmation of the heart that necessitates speech and action, i.e. belief of the heart, speech of the tongue, and action of the heart and limbs."[⭕️68] Hence Iman comprises the whole Religion, and hence is not different from Islam, in this context.
[⭕️ 68- RasulAllah (sallallahu alaihe wa sallam) reported to have said: "Iman is that you believe in Allah, His Angels...”; "Iman consists of seventy odd branches..."]
⭕️26-c Islam and Iman
🍃When the two terms are found together then iman is taken to mean the inward submission (affirmation and action of the heart) which will only emanates from a mu'min (believer), while Islam is taken to mean the outward submission (speech of the tongue and action of the limbs) which emanates from someone who's complete or weak in iman, or even void of it (e.g., a hypocrite) [⭕️69]. Hence the meaning of iman is superior for every mu'min is a Muslim, but the reverse is not the case.
[⭕️69- Allah (azza wajal) said: “The desert Arabs say: We believe. Say: Ye have no faith; but ye (only) say: We have submitted our wills to Allah for not yet has Faith entered your hearts. But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful.” [al-Hujurat 49/14];
“For, believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord. Who establish regular prayers and spend (freely) out of the gifts We have given them for sustenance: Such in truth are the believers: They have grades of dignity with their Lord, and forgiveness, and generous sustenance.” [al-Anfal 8/2-4]
⭕️26-d The Increase and Decrease of Iman
🔰Ahlu’s-Sunnah are agreed that iman increase and decreases. There are many narrations from the Salaf concerning this[⭕️70]. Two sects have differed from this:
[⭕️70-Allah (azza wajal) said: “It is He Who sent down tranquility into the hearts of the believers, that they may add faith to their faith; for to Allah belong the Forces of the heavens and the earth; and Allah is Full of Knowledge and Wisdom.” [al-Fath 48/4]
💠Shaikhu’l-Islam Ibn Taymiyyah
💢 Part : 19
⭕️26-a Islam
⭕️26-a-i Linguistically
🔰It means al-Inqiyaad (submission).
⭕️26-a-ii In the Shari’ah
💢It means "the surrendering of the slave, to Allah, both outwardly and inwardly by carrying out its commandments and avoiding its prohibitions." Hence it comprises the whole Religion [⭕️66.]
[⭕️66- Allah (azza wajal) said: “Forbidden to you (for food) are: dead meat, blood, the flesh of swine, and that on which hath been invoked the name of other than Allah; that which hath been killed by strangling, or by a violent blow, or by a headlong fall, or by being gored to death; that which hath been (partly) eaten by a wild animal; unless ye are able to slaughter it (in due form); that which is sacrificed on stone (altars); (forbidden) also is the division (of meat) by raffling with arrows: that is impiety. This day have those who reject faith given up all hope of your religion: yet fear them not but fear Me. This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. But if any is forced by hunger, with no inclination to transgression, Allah is indeed Oft-forgiving, Most Merciful.” [al-Maidah 5/3];
“If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter He will be in the ranks of those who have lost (All spiritual good).” [Al-i Imran 3/85]
⭕️26-b Iman
⭕️26-b-i Linguistically
💠It means at-Tasdig (affirmation) [⭕️67.]
[⭕️67- Allah (azza wajal) said: “They said: O our father! We went racing with one another, and left Yusuf with our things; and the wolf devoured him....But thou wilt never believe us even though we tell the truth.” [Yusuf 12/17]
⭕️26-b-ii In the Shari’ah
💥It means "the affirmation of the heart that necessitates speech and action, i.e. belief of the heart, speech of the tongue, and action of the heart and limbs."[⭕️68] Hence Iman comprises the whole Religion, and hence is not different from Islam, in this context.
[⭕️ 68- RasulAllah (sallallahu alaihe wa sallam) reported to have said: "Iman is that you believe in Allah, His Angels...”; "Iman consists of seventy odd branches..."]
⭕️26-c Islam and Iman
🍃When the two terms are found together then iman is taken to mean the inward submission (affirmation and action of the heart) which will only emanates from a mu'min (believer), while Islam is taken to mean the outward submission (speech of the tongue and action of the limbs) which emanates from someone who's complete or weak in iman, or even void of it (e.g., a hypocrite) [⭕️69]. Hence the meaning of iman is superior for every mu'min is a Muslim, but the reverse is not the case.
[⭕️69- Allah (azza wajal) said: “The desert Arabs say: We believe. Say: Ye have no faith; but ye (only) say: We have submitted our wills to Allah for not yet has Faith entered your hearts. But if ye obey Allah and His Messenger, He will not belittle aught of your deeds: for Allah is Oft-Forgiving, Most Merciful.” [al-Hujurat 49/14];
“For, believers are those who, when Allah is mentioned, feel a tremor in their hearts, and when they hear His signs rehearsed, find their faith strengthened, and put (all) their trust in their Lord. Who establish regular prayers and spend (freely) out of the gifts We have given them for sustenance: Such in truth are the believers: They have grades of dignity with their Lord, and forgiveness, and generous sustenance.” [al-Anfal 8/2-4]
⭕️26-d The Increase and Decrease of Iman
🔰Ahlu’s-Sunnah are agreed that iman increase and decreases. There are many narrations from the Salaf concerning this[⭕️70]. Two sects have differed from this:
[⭕️70-Allah (azza wajal) said: “It is He Who sent down tranquility into the hearts of the believers, that they may add faith to their faith; for to Allah belong the Forces of the heavens and the earth; and Allah is Full of Knowledge and Wisdom.” [al-Fath 48/4]
RasulAllah (sallallahu alaihe wa sallam) reported to have said: "I have not seen anyone more deficient in intellect and religion..."]
⭕️26-d-i The Extreme Murjiah
♨️The extreme Murjiah who believe that iman is affirmation of the heart only and this affirmation does not differ. So to them, the Fasiq and the just honest man are the same in terms of iman .
⭕️26-d-ii The Wa’idiyyah
♨️The Wa’idiyyah from the Mu'tazilah and Khawarij, who expel any one who has done a major sin from having any iman. So they say iman is either completely there or not, and has no levels.
⭕️26-d-iii The Texts and the Intellect refute Both of These
⭕️26-d-iii-1 Refuting the Murjiah
1️⃣- Saying iman is only the affirmation of the heart contradicts the Book and the Sunnah, for they show that speech and action are also included.
2️⃣- Saying affirmation of the heart does not differ among the people contradicts all sense, for we all know that affirmation is based on knowledge and that the people differ in the amount and quality of knowledge they have, and so the certainty people have as a result of their knowledge must also differ.
3️⃣- Even an individual feels that with different times and situations he strength of certainly changes.
4️⃣- How can any mind accept that the evil sinning Muslim and the obedient pious worshipping Muslim are the same in iman?
⭕️26-d-iii-2 Refuting the Wa’diyyah
1️⃣- Saying that a person is expelled from having iman due to doing a major sin, contradicts the Book and the Sunnah.
2️⃣- And concerning their belief that no levels of iman exist between having it completely and not having it at all, then this is refuted.
⭕️26-d-iv Things that Increase Iman
⭕️26-d-iv-1 Knowing Allah's Names and Attributes
⭕️26-d-iv-2 Contemplating over the Ayat of Allah that Relate to His Decree and His Laws
⭕️26-d-iv-3 Doing Acts of Obedience
🔰Doing acts of obedience, with iman increasing according to the sincerity and correctness of the action done, the type of deed done (e.g., if obligatory or recommended), and the amount of deed done.
⭕️26-d-iv-4 Leaving a Sin Due to Fear of Allah (azza wa al)
♨️Leaving a sin due to fear of Allah (awj) with iman increasing according to the strength of the temptation being overcome.
⭕️26-d-v Things that Decrease Iman
⭕️26-d-v-1 Being Ignorant of Allah’s Names and Attributes
⭕️26-d-v-2 Disregarding and Turning Away From the Ayat of Allah (awj) that Relate to His Decree and Laws
⭕️26-d-v-3 Doing Sins
♨️Doing sins with iman decreasing according to the type of evil (e.g., if major or not, or if kufr or shirk), the amount of sin done, the lack of regret and importance when doing the sin, and according to the lack of temptations calling to the sin [⭕️71]
[⭕️71-RasulAllah (sallallahu alaihe wa sallam) reported to have said: "Allah will not speak to or look at or purify three on the Day of Resurrection."
⭕️26-d-v-4 Leaving off Acts of Obedience
♨️Leaving off acts of obedience with iman decreasing according to how certain one is that the deed is part of obedience. And one could be punished for this (i.e., where an obligatory act is not done with no excuse from the Shari'ah), or not punished (i.e., where one has a physical or Shari'ah proof for not doing the act e.g., a woman who misses the Salaah when in her periods, or anyone who does not pray Salaatu’d-Duhaa).
⭕️26-e al-Istithna (to say “I am a mu’min if Allah (azza wajal) has willed!)
🔰The people have three different rulings concerning this:
⭕️26-e-i al-Istithna is Prohibited
💢This is what the Mujiah, Jahmiyyah and others say.
⭕️26-e-ii al-Istithna is Obligatory
⭕️26-e-ii-1 Iman is What One Dies Upon, and No One Knows This Except Allah (azza wajal), so al-Istithna is Obligatory
💠Some explain this by saying that iman is what one dies upon, and no one knows this except Allah (azza wajal), so al-Istithna is obligatory. This false reason is given by the Kullaabiyyah and others, but it's not known that the Salaf used this reason.
⭕️26-d-i The Extreme Murjiah
♨️The extreme Murjiah who believe that iman is affirmation of the heart only and this affirmation does not differ. So to them, the Fasiq and the just honest man are the same in terms of iman .
⭕️26-d-ii The Wa’idiyyah
♨️The Wa’idiyyah from the Mu'tazilah and Khawarij, who expel any one who has done a major sin from having any iman. So they say iman is either completely there or not, and has no levels.
⭕️26-d-iii The Texts and the Intellect refute Both of These
⭕️26-d-iii-1 Refuting the Murjiah
1️⃣- Saying iman is only the affirmation of the heart contradicts the Book and the Sunnah, for they show that speech and action are also included.
2️⃣- Saying affirmation of the heart does not differ among the people contradicts all sense, for we all know that affirmation is based on knowledge and that the people differ in the amount and quality of knowledge they have, and so the certainty people have as a result of their knowledge must also differ.
3️⃣- Even an individual feels that with different times and situations he strength of certainly changes.
4️⃣- How can any mind accept that the evil sinning Muslim and the obedient pious worshipping Muslim are the same in iman?
⭕️26-d-iii-2 Refuting the Wa’diyyah
1️⃣- Saying that a person is expelled from having iman due to doing a major sin, contradicts the Book and the Sunnah.
2️⃣- And concerning their belief that no levels of iman exist between having it completely and not having it at all, then this is refuted.
⭕️26-d-iv Things that Increase Iman
⭕️26-d-iv-1 Knowing Allah's Names and Attributes
⭕️26-d-iv-2 Contemplating over the Ayat of Allah that Relate to His Decree and His Laws
⭕️26-d-iv-3 Doing Acts of Obedience
🔰Doing acts of obedience, with iman increasing according to the sincerity and correctness of the action done, the type of deed done (e.g., if obligatory or recommended), and the amount of deed done.
⭕️26-d-iv-4 Leaving a Sin Due to Fear of Allah (azza wa al)
♨️Leaving a sin due to fear of Allah (awj) with iman increasing according to the strength of the temptation being overcome.
⭕️26-d-v Things that Decrease Iman
⭕️26-d-v-1 Being Ignorant of Allah’s Names and Attributes
⭕️26-d-v-2 Disregarding and Turning Away From the Ayat of Allah (awj) that Relate to His Decree and Laws
⭕️26-d-v-3 Doing Sins
♨️Doing sins with iman decreasing according to the type of evil (e.g., if major or not, or if kufr or shirk), the amount of sin done, the lack of regret and importance when doing the sin, and according to the lack of temptations calling to the sin [⭕️71]
[⭕️71-RasulAllah (sallallahu alaihe wa sallam) reported to have said: "Allah will not speak to or look at or purify three on the Day of Resurrection."
⭕️26-d-v-4 Leaving off Acts of Obedience
♨️Leaving off acts of obedience with iman decreasing according to how certain one is that the deed is part of obedience. And one could be punished for this (i.e., where an obligatory act is not done with no excuse from the Shari'ah), or not punished (i.e., where one has a physical or Shari'ah proof for not doing the act e.g., a woman who misses the Salaah when in her periods, or anyone who does not pray Salaatu’d-Duhaa).
⭕️26-e al-Istithna (to say “I am a mu’min if Allah (azza wajal) has willed!)
🔰The people have three different rulings concerning this:
⭕️26-e-i al-Istithna is Prohibited
💢This is what the Mujiah, Jahmiyyah and others say.
⭕️26-e-ii al-Istithna is Obligatory
⭕️26-e-ii-1 Iman is What One Dies Upon, and No One Knows This Except Allah (azza wajal), so al-Istithna is Obligatory
💠Some explain this by saying that iman is what one dies upon, and no one knows this except Allah (azza wajal), so al-Istithna is obligatory. This false reason is given by the Kullaabiyyah and others, but it's not known that the Salaf used this reason.
⭕️26-e-ii-2 Complete Iman Comprises of Acting Upon All the Ordered Deeds and Abandoning Every Prohibited Deed, and No One Can be Certain of This
🔰Others explain this by saying that complete iman comprises of acting upon all the ordered deeds and abandoning every prohibited deed and no one can be certain of this. And if some was certain of this he'd be basically claiming to be a person of Paradise and that is not correct. And some of the Salaf did give this as a reason for making al-Istithna obligatory.
⭕️26-e-iii Detail is First Needed
⭕️26-e-iii-1 If the Phrase is Said Due to Having Doubt in the Very Presence of the Basis of Iman
💢If the phrase (i.e., al-Istithna) is said due to having doubt in the very presence of the basis of iman, then this prohibited, and indeed is kufr, for iman is something to be certain about.
⭕️26-e-iii-2 If the Phrase is Said from Fear that One's Heart is Not Pure and that one's testification has not reached the reality of complete iman in terms of speech, action and belief
🔰If the phrase is said from fear that one's heart is not pure and that one's testification has not reached the reality of complete iman in terms of speech, action and belief, then this is correct and obligatory.
⭕️26-e-iii-3 If the Phrase is Said to Seek Blessings by Mentioning Allah's Will and that it's a Way of Entertaining Hope in Being a Mu’min and that it's a Way of Saying that whatever exists of Iman is dependant on Allah's Will
🍃If the phrase is said to seek blessings by mentioning Allah's Will and that it's a way of entertaining hope in being a mu’min and that it's a way of saying that whatever exists of iman is dependant on Allah's Will, then this is permitted.
⭕️26-e-iii-4 And Connecting Allah's Will is this Way is Not Wrong
💠It does not contradict the certainty of what one is hoping for [⭕️72.]
[⭕️-72- “Truly did Allah fulfill the vision for His Messenger: ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted, besides this, a speedy victory.” [al-Fath 48/27]
❖ @AlfurqaN_FoundatioN | #Aqeedah
🔰Others explain this by saying that complete iman comprises of acting upon all the ordered deeds and abandoning every prohibited deed and no one can be certain of this. And if some was certain of this he'd be basically claiming to be a person of Paradise and that is not correct. And some of the Salaf did give this as a reason for making al-Istithna obligatory.
⭕️26-e-iii Detail is First Needed
⭕️26-e-iii-1 If the Phrase is Said Due to Having Doubt in the Very Presence of the Basis of Iman
💢If the phrase (i.e., al-Istithna) is said due to having doubt in the very presence of the basis of iman, then this prohibited, and indeed is kufr, for iman is something to be certain about.
⭕️26-e-iii-2 If the Phrase is Said from Fear that One's Heart is Not Pure and that one's testification has not reached the reality of complete iman in terms of speech, action and belief
🔰If the phrase is said from fear that one's heart is not pure and that one's testification has not reached the reality of complete iman in terms of speech, action and belief, then this is correct and obligatory.
⭕️26-e-iii-3 If the Phrase is Said to Seek Blessings by Mentioning Allah's Will and that it's a Way of Entertaining Hope in Being a Mu’min and that it's a Way of Saying that whatever exists of Iman is dependant on Allah's Will
🍃If the phrase is said to seek blessings by mentioning Allah's Will and that it's a way of entertaining hope in being a mu’min and that it's a way of saying that whatever exists of iman is dependant on Allah's Will, then this is permitted.
⭕️26-e-iii-4 And Connecting Allah's Will is this Way is Not Wrong
💠It does not contradict the certainty of what one is hoping for [⭕️72.]
[⭕️-72- “Truly did Allah fulfill the vision for His Messenger: ye shall enter the Sacred Mosque, if Allah wills, with minds secure, heads shaved, hair cut short, and without fear. For He knew what ye knew not, and He granted, besides this, a speedy victory.” [al-Fath 48/27]
❖ @AlfurqaN_FoundatioN | #Aqeedah
🔰The Creed of the Hafidh, Abu Bakr al-Khatib al-Baghdadi (d. 463H)🔰
=-=-=-=-=-=-=-=-=-=
💠 The Isnaad
❖❐ The Shaykh Abu Talib al-Mubarak bin Ali as-Sairafi (Ibn Khudair 483-562H) informed us granting us permission (to convey it); saying:
❐ Abu’l-Hasan Muhammad bin Marzuq bin Abdu’r-Razzaq az-Za’farani (al-Jallaab 442-517H) informed us reading it -while I was listening in the month of Rabi’u’l-Awwal of the year 506H- saying: The Hafidh, al-Khatib Abu Bakr Ahmad bin Ali al-Baghdadi informed us, saying:
❖ The Text [⭕️1]
❐ “A person from Damascus wrote to me asking me about some matters” -and he mentioned them- “so I replied to them.” Then he read to us the reply to what he had been questioned about saying:
❐ I comprehended what the esteemed shaykh wrote -may Allah (Subhanahu wa ta'ala) make his support to perpetuate and may He make excellent his success and his guidance (to the right way)-
❐ and I relied upon what had been acquired by me of knowledge regarding him, which I pursue ( --- ) [⭕️2] upon his tracks, and that I respond to him with what I hope will be in agreement with his inclination.
❐ And I ask Allah (Subhanahu wa ta'ala) to protect me from erring and to grant me -from His Bounty and Mercy- success in arriving at the correct word and deed.
❖ As for Speech Regarding the Attributes
❐ Then what has been reported of such attributes in the authentic compilations (as-Sunnan as-Suhhaah) -the madhhab of the salaf- is to affirm them, and to carry them upon their ala dhahiriha (literal meanings)[⭕️3]
❐ and to deny (knowledge of) their kaifiyyah (true nature) and to negate tashbih (resemblance) for them. But a people have denied these attributes and so they nullified what Allah-free from all imperfection- affirmed for Himself and another people amongst those who affirmed them actualized them and thus fell into something of tashbih (resemblance) and takyif (enquiring into their true nature).
❐ And what is correct is treading upon the course which is middle and balanced amidst all the affairs; and the religion of Allah (Subhanahu wa ta'ala) (lies) between the excessive person and the negligent one.
❖ And the Principle in this Matter
❐ That speaking about the attributes is a branch of speaking about the Dhat (essence) and thus follows it exactly and takes its example. So when it is known that affirming the Lord of all the Worlds (Subhanahu wa ta'ala) that it is an affirmation of existence, not an affirmation of the kaifiyyah (true nature), then it is exactly the same for affirming His Attributes.
❐ Indeed, it is an affirmation of their existence, not an affirmation of defining (their nature) and giving them a form. So when we say: Allah (Subhanahu wa ta'ala) has a
❐ hand,
❐ hearing and
❐ seeing,
❐ then these are attributes which Allah (jaalla jalaluhu) has affirmed for Himself and we do not say:
❐ The meaning of hand is ‘power’ and nor do we say:
❐ The meaning of hearing and seeing is ‘knowledge’. And nor do we say:
❐ Indeed, they are limbs.
❐ And we do not resemble them with the hands, hearing and sight which are indeed limbs and which are the mechanisms of the actions (of hearing, seeing and grasping etc.)
❐ And we say: Affirming them is obligatory because tawqif (the texts of the Qur’an and the Sunnah) have reported them and it is obligatory to negate tashbih (resemblance) from them, due to the saying of the Blessed and Exalted:
❐ There is nothing like unto Him, and He is the All-Hearer, the All-Seer
❐ “There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [ash-Shurah 42/11]
❐ and His saying:
❖ And there is none co-equal or comparable unto Him
❐ “And there is none co-equal or comparable unto Him.” [al-Ikhlaas 12/4]
❐ And when the Ahlu’l-bid'ah (people of innovation) say about the Ahlu’l-Athar (People of Authentic- Narrations)-due to their reporting of such ahadith-that they report what does not befit tawhid and which is not authentic -
=-=-=-=-=-=-=-=-=-=
💠 The Isnaad
❖❐ The Shaykh Abu Talib al-Mubarak bin Ali as-Sairafi (Ibn Khudair 483-562H) informed us granting us permission (to convey it); saying:
❐ Abu’l-Hasan Muhammad bin Marzuq bin Abdu’r-Razzaq az-Za’farani (al-Jallaab 442-517H) informed us reading it -while I was listening in the month of Rabi’u’l-Awwal of the year 506H- saying: The Hafidh, al-Khatib Abu Bakr Ahmad bin Ali al-Baghdadi informed us, saying:
❖ The Text [⭕️1]
❐ “A person from Damascus wrote to me asking me about some matters” -and he mentioned them- “so I replied to them.” Then he read to us the reply to what he had been questioned about saying:
❐ I comprehended what the esteemed shaykh wrote -may Allah (Subhanahu wa ta'ala) make his support to perpetuate and may He make excellent his success and his guidance (to the right way)-
❐ and I relied upon what had been acquired by me of knowledge regarding him, which I pursue ( --- ) [⭕️2] upon his tracks, and that I respond to him with what I hope will be in agreement with his inclination.
❐ And I ask Allah (Subhanahu wa ta'ala) to protect me from erring and to grant me -from His Bounty and Mercy- success in arriving at the correct word and deed.
❖ As for Speech Regarding the Attributes
❐ Then what has been reported of such attributes in the authentic compilations (as-Sunnan as-Suhhaah) -the madhhab of the salaf- is to affirm them, and to carry them upon their ala dhahiriha (literal meanings)[⭕️3]
❐ and to deny (knowledge of) their kaifiyyah (true nature) and to negate tashbih (resemblance) for them. But a people have denied these attributes and so they nullified what Allah-free from all imperfection- affirmed for Himself and another people amongst those who affirmed them actualized them and thus fell into something of tashbih (resemblance) and takyif (enquiring into their true nature).
❐ And what is correct is treading upon the course which is middle and balanced amidst all the affairs; and the religion of Allah (Subhanahu wa ta'ala) (lies) between the excessive person and the negligent one.
❖ And the Principle in this Matter
❐ That speaking about the attributes is a branch of speaking about the Dhat (essence) and thus follows it exactly and takes its example. So when it is known that affirming the Lord of all the Worlds (Subhanahu wa ta'ala) that it is an affirmation of existence, not an affirmation of the kaifiyyah (true nature), then it is exactly the same for affirming His Attributes.
❐ Indeed, it is an affirmation of their existence, not an affirmation of defining (their nature) and giving them a form. So when we say: Allah (Subhanahu wa ta'ala) has a
❐ hand,
❐ hearing and
❐ seeing,
❐ then these are attributes which Allah (jaalla jalaluhu) has affirmed for Himself and we do not say:
❐ The meaning of hand is ‘power’ and nor do we say:
❐ The meaning of hearing and seeing is ‘knowledge’. And nor do we say:
❐ Indeed, they are limbs.
❐ And we do not resemble them with the hands, hearing and sight which are indeed limbs and which are the mechanisms of the actions (of hearing, seeing and grasping etc.)
❐ And we say: Affirming them is obligatory because tawqif (the texts of the Qur’an and the Sunnah) have reported them and it is obligatory to negate tashbih (resemblance) from them, due to the saying of the Blessed and Exalted:
❐ There is nothing like unto Him, and He is the All-Hearer, the All-Seer
❐ “There is nothing like unto Him, and He is the All-Hearer, the All-Seer.” [ash-Shurah 42/11]
❐ and His saying:
❖ And there is none co-equal or comparable unto Him
❐ “And there is none co-equal or comparable unto Him.” [al-Ikhlaas 12/4]
❐ And when the Ahlu’l-bid'ah (people of innovation) say about the Ahlu’l-Athar (People of Authentic- Narrations)-due to their reporting of such ahadith-that they report what does not befit tawhid and which is not authentic -
❐ meaning by that to rebuke them and to confuse those whose knowledge is weak- and they accuse them with the disbelief of the people guilty of tashbih and the ignorance of the people of ta’til (denial of the attributes);
❐ then they (i.e., the people of the narration) reply to them that: In the Book of Allah (Subhanahu wa ta'ala) there are clear, decisive verses, the intent behind them is understood by their dhahiriha (apparent meanings) and there are unclear verses the meanings of which cannot be grasped except by referring them to the clear and decisive (verses).
❐ But it is obligatory to tasdiq (believe) in all of them and to have iman (faith) in them all.
❐ Similarly, the narrations of RasulAllah (Sallallahu alaihe wa sallam) are carried upon the same principle, they are revealed (just) like this revelation -the unclear amongst them are referred to the clear and decisive amongst them- but all of them are to be accepted.
❖ the Hadith Reported About the Attributes are of Three Types
❐ So the hadith reported about the attributes are of three types:
❐ Amongst them the first type is the affirmed reports about which the scholars of the narrations are agreed upon regarding their authenticity-due to their abundance and the integrity found in their transmission-therefore accepting them and having faith in them is obligatory along with protecting the heart from a belief that would overcome it and which would necessitate resembling Allah to His creation., and describing Him with what does not befit Him such as limbs, particles, changing and movements.
❐ The second type is the reports which are disreputable and with unfounded chains of narration and repulsive wordings. The people of the knowledge of transmission are agreed upon their falsity and it is not permissible to be occupied with such narrations and nor to stop over them (to consider them).
❐ The third type is the reports about which the people of knowledge are in disagreement regarding status of their transmission-so some of them, as opposed to all of them- accept them. In this situation, it is obligatory to strive in finding the truth regarding them and to inspect them closely-so that they are either associated with the Ahlu’l-Qubul (people of acceptance)- or that they are placed in the confines of falsehood and corruption.
❐ And as for specifying such ahadith, then I have not occupied myself with them and a collection of them has not proceeded from me -but perhaps that will occur afterwards- if Allah (Subhanahu wa ta'ala) wills.
FOOTNOTES :
~~~~~
FN [⭕️1] - This treatise is extant as a single preserved manuscript in adh-Dhahiriyyah Book House in Damascus, collection # 16.
FN [⭕️2] - A word undecipherable by the verifier of the treatise.
FN [⭕️3] - al-Khattabi (d. 388H) said: “The madhhab of the salaf (the pious predecessors) with regard to the Sifaat (attributes of Allah) is to affirm them as they are ala dhahir (with their apparent meaning), negating any tashbih (resemblance) to them, nor takyif (asking how they are).”
[al-Ghuniyah an Kalaam wa Ahlihi; Mukhtasar al-Uluww, #137]
❐ Qadi Abu Ya’la (d. 458H) said: “It is not permissible to repel these narrations; as is the way of the group from the Mu’tazilah. Nor to become preoccupied with ta’wil; as is the way of the Ash’ariyyah.
❐ It is obligatory to carry them upon their dhahir (apparent) meaning; and that the attributes of Allah (Subhanahu wa ta'ala) do not resemble any one of His creation, nor do we have an aqidah (belief) that there is any tashbih (resemblance) to them.
❐ Rather (we believe) in what has been reported from our Shaykh and our Imam, Abu Abd-Allah, Ahmad ibn Muhammad ibn Hanbal, and others from the scholars of Ashaabu’l-Hadith.”
[Ibtaalu’t-Ta’wilat, 4]
❐ Shaykh Abdu’l-Qadir al-Jilani (d. 561H) said: “It is essential to carry the attribute of Allah (Subhanahu wa ta'ala) Istiwaa (Allah’s ascending) upon its apparent sense without ta’wil, and that He ascended by His Dhat (self; essence) over the throne.
❐ then they (i.e., the people of the narration) reply to them that: In the Book of Allah (Subhanahu wa ta'ala) there are clear, decisive verses, the intent behind them is understood by their dhahiriha (apparent meanings) and there are unclear verses the meanings of which cannot be grasped except by referring them to the clear and decisive (verses).
❐ But it is obligatory to tasdiq (believe) in all of them and to have iman (faith) in them all.
❐ Similarly, the narrations of RasulAllah (Sallallahu alaihe wa sallam) are carried upon the same principle, they are revealed (just) like this revelation -the unclear amongst them are referred to the clear and decisive amongst them- but all of them are to be accepted.
❖ the Hadith Reported About the Attributes are of Three Types
❐ So the hadith reported about the attributes are of three types:
❐ Amongst them the first type is the affirmed reports about which the scholars of the narrations are agreed upon regarding their authenticity-due to their abundance and the integrity found in their transmission-therefore accepting them and having faith in them is obligatory along with protecting the heart from a belief that would overcome it and which would necessitate resembling Allah to His creation., and describing Him with what does not befit Him such as limbs, particles, changing and movements.
❐ The second type is the reports which are disreputable and with unfounded chains of narration and repulsive wordings. The people of the knowledge of transmission are agreed upon their falsity and it is not permissible to be occupied with such narrations and nor to stop over them (to consider them).
❐ The third type is the reports about which the people of knowledge are in disagreement regarding status of their transmission-so some of them, as opposed to all of them- accept them. In this situation, it is obligatory to strive in finding the truth regarding them and to inspect them closely-so that they are either associated with the Ahlu’l-Qubul (people of acceptance)- or that they are placed in the confines of falsehood and corruption.
❐ And as for specifying such ahadith, then I have not occupied myself with them and a collection of them has not proceeded from me -but perhaps that will occur afterwards- if Allah (Subhanahu wa ta'ala) wills.
FOOTNOTES :
~~~~~
FN [⭕️1] - This treatise is extant as a single preserved manuscript in adh-Dhahiriyyah Book House in Damascus, collection # 16.
FN [⭕️2] - A word undecipherable by the verifier of the treatise.
FN [⭕️3] - al-Khattabi (d. 388H) said: “The madhhab of the salaf (the pious predecessors) with regard to the Sifaat (attributes of Allah) is to affirm them as they are ala dhahir (with their apparent meaning), negating any tashbih (resemblance) to them, nor takyif (asking how they are).”
[al-Ghuniyah an Kalaam wa Ahlihi; Mukhtasar al-Uluww, #137]
❐ Qadi Abu Ya’la (d. 458H) said: “It is not permissible to repel these narrations; as is the way of the group from the Mu’tazilah. Nor to become preoccupied with ta’wil; as is the way of the Ash’ariyyah.
❐ It is obligatory to carry them upon their dhahir (apparent) meaning; and that the attributes of Allah (Subhanahu wa ta'ala) do not resemble any one of His creation, nor do we have an aqidah (belief) that there is any tashbih (resemblance) to them.
❐ Rather (we believe) in what has been reported from our Shaykh and our Imam, Abu Abd-Allah, Ahmad ibn Muhammad ibn Hanbal, and others from the scholars of Ashaabu’l-Hadith.”
[Ibtaalu’t-Ta’wilat, 4]
❐ Shaykh Abdu’l-Qadir al-Jilani (d. 561H) said: “It is essential to carry the attribute of Allah (Subhanahu wa ta'ala) Istiwaa (Allah’s ascending) upon its apparent sense without ta’wil, and that He ascended by His Dhat (self; essence) over the throne.
❐ Istiwaa does not mean sitting or touching; as the Mujassimah and Karramiyyah say. Nor does it mean uluww (grandeur and highness); as the Ash’ariyyah say; nor does it mean istilaa (conquering and dominating over); as the Mu’tazilah say.
❐ None of this is related in the shari’ah. Neither has this been related by any one of the Salafu’s-Saalih (pious predecessors) from the sahabah and the tabi’in, nor from the Ashaabu’l-Hadith (scholars of hadith).
🔰 Rather, it is related from them that they carried the meaning of Istiwaa with its dhahir (apparent) meaning.” [Abdu’l-Qadir al-Jilani, al-Ghuniyatu’t-Talibin, 1/50]
│❖ @AlfurqaN_FoundatioN | #Aqeedah
❐ None of this is related in the shari’ah. Neither has this been related by any one of the Salafu’s-Saalih (pious predecessors) from the sahabah and the tabi’in, nor from the Ashaabu’l-Hadith (scholars of hadith).
🔰 Rather, it is related from them that they carried the meaning of Istiwaa with its dhahir (apparent) meaning.” [Abdu’l-Qadir al-Jilani, al-Ghuniyatu’t-Talibin, 1/50]
│❖ @AlfurqaN_FoundatioN | #Aqeedah