☝️ The asluddin is to take it only from Allah (subhanahu wa ta'ala)
💠When describing asluddeen Ibn Taymiyyah (Rahimahu'Allah) states:
☝️"Asluddeen is the acceptance that there is no other waajib from what Allah (azza wajal) and RasulAllah (sallallahu alaihe wa sallam) sees waajib,
☝️ there is no other haraam from what Allah (subhanahu wa ta'ala) and RasulAllah (sallallahu alaihe wa sallam) sees haraam,
☝️ there is no other makruh from what Allah (subhanahu wa ta'ala) and RasulAllah (sallallahu alaihe wa sallam) sees makruh,
☝️ there is no other halaal from what Allah (azza wajal) and RasulAllah (sallallahu alaihe wa sallam) sees halaal and there is no other mubah (neutral) from what Allah (azza wajal) and RasulAllah (sallallahu alaihe wa sallam) sees mustahab (favored).
☝️ halaal is what Allah (azza wajal) and RasulAllah (sallallahu alaihe wa sallam) sees halaal and haraam is what Allah (subhanahu wa ta'ala) and RasulAllah (sallallahu alaihe wa sallam) sees haraam.
☝️ Deen is the laws Allah (subhanahu wa ta'ala) and RasulAllah (sallallahu alaihe wa sallam) have put forward.
♨️For this reason Allah (subhanahu wa ta'ala) had condemned the mushrik and others for making halaal, considering haraam and the things like regulation they reveal among themselves in deen without His consent.
[fatawa 29/345]
💠When describing asluddeen Ibn Taymiyyah (Rahimahu'Allah) states:
☝️"Asluddeen is the acceptance that there is no other waajib from what Allah (azza wajal) and RasulAllah (sallallahu alaihe wa sallam) sees waajib,
☝️ there is no other haraam from what Allah (subhanahu wa ta'ala) and RasulAllah (sallallahu alaihe wa sallam) sees haraam,
☝️ there is no other makruh from what Allah (subhanahu wa ta'ala) and RasulAllah (sallallahu alaihe wa sallam) sees makruh,
☝️ there is no other halaal from what Allah (azza wajal) and RasulAllah (sallallahu alaihe wa sallam) sees halaal and there is no other mubah (neutral) from what Allah (azza wajal) and RasulAllah (sallallahu alaihe wa sallam) sees mustahab (favored).
☝️ halaal is what Allah (azza wajal) and RasulAllah (sallallahu alaihe wa sallam) sees halaal and haraam is what Allah (subhanahu wa ta'ala) and RasulAllah (sallallahu alaihe wa sallam) sees haraam.
☝️ Deen is the laws Allah (subhanahu wa ta'ala) and RasulAllah (sallallahu alaihe wa sallam) have put forward.
♨️For this reason Allah (subhanahu wa ta'ala) had condemned the mushrik and others for making halaal, considering haraam and the things like regulation they reveal among themselves in deen without His consent.
[fatawa 29/345]
💢Al-Fiqh al-Akbar : Part - 1
💠Abu Hanifah an-Nu'man ibn Thabit al-Kufi (rahimahullah)
❖❐ In the Name of Allah the Compassionate, the Merciful
❖❐ The root of the affirmation of Allah's unity, and that which is correct conviction, consists of this, that one says:
1️⃣ I believe in Allah (Subhanahu wa ta'ala) , and His angels, and His books, and His messengers, and resurrection after death, and that the good and evil of destiny are from Allah the Most High. I believe too in the accounting and the scales, hell and paradise. All the foregoing is reality.
2️⃣Allah (Subhanahu wa ta'ala) is One, not in a numerical sense, but in the sense that He has no partner:
❖❐"Say: He is God, One; God the Eternally Subsistent and Besought; He begets not, nor was He begotten; and there is none like unto Him."
❖❐ He resembles nothing among His creation, nor does anything among His creation resemble Him.
❖❐ He has been, unceasing, and He is, unceasing, with His names and attributes, both those relating to His Essence and those relating to His acts. As for those relating to His Essence, they are life, power, knowledge, speech, hearing, sight, and will. As for those relating to His acts, they are creativity, sustenance, originating and fashioning ex nihilo, making, and other active attributes.
❖❐ He has been, unceasing, and He is, unceasing, with His attributes and names; neither attribute nor name was created. He has always and unceasingly been a knower, by virtue of His knowledge, and His knowledge is a pre-eternal attribute. He has always and unceasingly been powerful, by virtue of His power, and His power is a pre-eternal attribute.
❖❐ He has always and unceasingly been speaking by virtue of His speech and His speech is a pre-eternal attribute. He has always and unceasingly been a creator, by virtue of His creativity, and His creativity is a pre-eternal attribute. He has always and unceasingly been an agent, by virtue of His activity, and His activity is a pre-eternal attribute; the object of His activity is creation, and His activity is uncreated.
❖❐ His attributes existed in pre-eternity, without being created or called into existence at a particular moment. Whoever says that they are created or summoned into existence at a particular moment, or is uncertain about the attributes and doubts them, is an unbeliever in Allah (Subhanahu wa ta'ala).
3️⃣The Qur'an is the Word of Allah (Subhanahu wa ta'ala) , written on collections of leaves (masahif), preserved in men's hearts, recited on men's tongues, and sent down to the Prophet, upon whom be Allah's peace and blessings. Our uttering of the Qur'an is created, and our recitation of the Qur'an is created, but the Qur'an itself is uncreated.
❖❐ That which Allah (Subhanahu wa ta'ala) mentions in the Qur'an as a narration from Musa (alayhi wa sallam) and other of the prophets and also from the Pharaoh and Iblis, all of it is Allah's word, and constitutes a report concerning them. Allah's word is uncreated.
❖❐ It is the Qur'an which as the word of Allah Most High is uncreated, not their words, Musa (alayhi wa sallam) heard the Word of Allah Almighty, as Allah (Subhanahu wa ta'ala) says:
❖❐"Allah addressed Musa (alaihe wa sallam) in speech." Thus Allah (subhanahu wa ta'ala) was the speaker, and Musa (alayhi wa sallam) did not speak. Allah Most High was a creator in pre-eternity, even without having brought creation into existence:
❖❐"There is naught like unto Him; He is All-Hearing, All-Seeing." When Allah (Subhanahu wa ta'ala) addressed Musa (alaihe wa sallam) He did so with His word that was, like all of His attributes, an attribute existing from pre-eternity, unlike the attributes of created beings.
@AlfurqaN_FoundatioN | #Aqidah
💠Abu Hanifah an-Nu'man ibn Thabit al-Kufi (rahimahullah)
❖❐ In the Name of Allah the Compassionate, the Merciful
❖❐ The root of the affirmation of Allah's unity, and that which is correct conviction, consists of this, that one says:
1️⃣ I believe in Allah (Subhanahu wa ta'ala) , and His angels, and His books, and His messengers, and resurrection after death, and that the good and evil of destiny are from Allah the Most High. I believe too in the accounting and the scales, hell and paradise. All the foregoing is reality.
2️⃣Allah (Subhanahu wa ta'ala) is One, not in a numerical sense, but in the sense that He has no partner:
❖❐"Say: He is God, One; God the Eternally Subsistent and Besought; He begets not, nor was He begotten; and there is none like unto Him."
❖❐ He resembles nothing among His creation, nor does anything among His creation resemble Him.
❖❐ He has been, unceasing, and He is, unceasing, with His names and attributes, both those relating to His Essence and those relating to His acts. As for those relating to His Essence, they are life, power, knowledge, speech, hearing, sight, and will. As for those relating to His acts, they are creativity, sustenance, originating and fashioning ex nihilo, making, and other active attributes.
❖❐ He has been, unceasing, and He is, unceasing, with His attributes and names; neither attribute nor name was created. He has always and unceasingly been a knower, by virtue of His knowledge, and His knowledge is a pre-eternal attribute. He has always and unceasingly been powerful, by virtue of His power, and His power is a pre-eternal attribute.
❖❐ He has always and unceasingly been speaking by virtue of His speech and His speech is a pre-eternal attribute. He has always and unceasingly been a creator, by virtue of His creativity, and His creativity is a pre-eternal attribute. He has always and unceasingly been an agent, by virtue of His activity, and His activity is a pre-eternal attribute; the object of His activity is creation, and His activity is uncreated.
❖❐ His attributes existed in pre-eternity, without being created or called into existence at a particular moment. Whoever says that they are created or summoned into existence at a particular moment, or is uncertain about the attributes and doubts them, is an unbeliever in Allah (Subhanahu wa ta'ala).
3️⃣The Qur'an is the Word of Allah (Subhanahu wa ta'ala) , written on collections of leaves (masahif), preserved in men's hearts, recited on men's tongues, and sent down to the Prophet, upon whom be Allah's peace and blessings. Our uttering of the Qur'an is created, and our recitation of the Qur'an is created, but the Qur'an itself is uncreated.
❖❐ That which Allah (Subhanahu wa ta'ala) mentions in the Qur'an as a narration from Musa (alayhi wa sallam) and other of the prophets and also from the Pharaoh and Iblis, all of it is Allah's word, and constitutes a report concerning them. Allah's word is uncreated.
❖❐ It is the Qur'an which as the word of Allah Most High is uncreated, not their words, Musa (alayhi wa sallam) heard the Word of Allah Almighty, as Allah (Subhanahu wa ta'ala) says:
❖❐"Allah addressed Musa (alaihe wa sallam) in speech." Thus Allah (subhanahu wa ta'ala) was the speaker, and Musa (alayhi wa sallam) did not speak. Allah Most High was a creator in pre-eternity, even without having brought creation into existence:
❖❐"There is naught like unto Him; He is All-Hearing, All-Seeing." When Allah (Subhanahu wa ta'ala) addressed Musa (alaihe wa sallam) He did so with His word that was, like all of His attributes, an attribute existing from pre-eternity, unlike the attributes of created beings.
@AlfurqaN_FoundatioN | #Aqidah
💥Benefits of istigfar💥
💠Perpetual forgiveness of sins
💠Continues rain showers
💠Increase in wealth and children
💠Provision of gardens and rivers
💠 Increase in strength
💠Enjoyment of good provision
💠Allah (subhanahu wa ta'ala) bestows His abounding Grace upon you
💠Relief from affliction and punishment
‼️"...'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers, And give you increase in wealth and children and provide for you gardens and provide for you rivers." [Surah Nuh | C.71 A. 10-12]
‼️“And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals." [Surah Hud | C.11 A. 52]
‼️“Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor.” [Surah Hud | C.11 A. 3]
‼️“Allah would not punish them while they seek forgiveness.” [Surat al-Anfal | C.8 A. 33]
💠Perpetual forgiveness of sins
💠Continues rain showers
💠Increase in wealth and children
💠Provision of gardens and rivers
💠 Increase in strength
💠Enjoyment of good provision
💠Allah (subhanahu wa ta'ala) bestows His abounding Grace upon you
💠Relief from affliction and punishment
‼️"...'Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers, And give you increase in wealth and children and provide for you gardens and provide for you rivers." [Surah Nuh | C.71 A. 10-12]
‼️“And O my people, ask forgiveness of your Lord and then repent to Him. He will send [rain from] the sky upon you in showers and increase you in strength [added] to your strength. And do not turn away, [being] criminals." [Surah Hud | C.11 A. 52]
‼️“Seek forgiveness of your Lord and repent to Him, [and] He will let you enjoy a good provision for a specified term and give every doer of favor his favor.” [Surah Hud | C.11 A. 3]
‼️“Allah would not punish them while they seek forgiveness.” [Surat al-Anfal | C.8 A. 33]
💢Al-Fiqh al-Akbar : Part - 2
💠Abu Hanifah an-Nu'man ibn Thabit al-Kufi (rahimahullah)
4️⃣ Allah (Subhanahu wa ta'ala) knows, but not as we know; He has power, but not as we have power; He sees, but not as we see; He hears, but not as we hear; and He speaks, but not as we speak.
❖❐ We speak by means of the speech organs and sounds, whereas Allah (Subhanahu wa ta'ala) speaks with neither organs nor sounds. Sounds are created, and the word of Allah (Subhanahu wa ta'ala) is uncreated. He is a thing, but unlike other things; by saying "thing," we intend merely to affirm His reality.
❖❐ He has neither body nor substance, neither accidental property nor limit, neither opposite nor like nor similitude. He has a hand, a face, and a self (nafs); the mention that Allah most High has made of these in the Qur'an has the sense that these are among His attributes, and no question can be raised concerning their modality (bila kayf).
❖❐ It cannot be said that His hand represents His power of His bestowal of bounty, because such an interpretation would require a negation of an attribute. This is the path taken by the Qadarites and the Mu'tazilites (two theological sects in early Islam that deviated from the path of Ahlus'-Sunnah) Rather, His hand is an attribute, of unknowable modality, in the same way that His anger and pleasure are two attributes of unknowable modality Allah (Subhanahu wa ta'ala) created things out of nothing, and He had knowledge of them in pre-eternity, before their creation.
5️⃣ He it is Who determined and predestined all things. Nothing exists in this world or hereafter except by His will, His knowledge, His determining and predestining, and except it be written on the Preserved Tablet (al-Lawh al-Mahfuz). He inscribed everything there in the sense of description, not that of foreordaining. Determining, predestining and will are pre-eternal attributes of unknowable modality.
❖❐ Allah (Subhanahu wa ta'ala) knows the non-existent, while in its state of non-existence, to be non-existent, and He knows too how it will be when He brings it forth into being. Allah (Subhanahu wa ta'ala) knows the existent, while in its state of existence, to be existent, and He knows too how will be its evanescence.
❖❐ Allah (Subhanahu wa ta'ala) knows the one who is standing, and when he sits then Allah (Subhanahu wa ta'ala) knows him to be sitting, without any change being produced thereby in Allah's knowledge, or any new knowledge accruing to Him. For change and alteration occur only in created beings.
6️⃣ Allah (Subhanahu wa ta'ala) created creation free of both belief and unbelief, and then He addressed His creation with commands and prohibitions. Some men disbelieved through active denial and rejection of the truth by virtue of being abandoned by Allah (Subhanahu wa ta'ala).
❖❐ Others believed through active assent and affirmation, by virtue of the succor of Allah (Subhanahu wa ta'ala) . He brought forth the progeny of Adam (alayhi wa sallam) from his loins in the form of particles, and appointed for them an intelligence.
❖❐ He (Subhanahu wa ta'ala) then addressed them and commanded them unto belief and forbade them disbelief. They assented to His dominicality, this being a form of belief appropriate to them, and thus it is that they are born in the possession of a primordial nature disposed to belief.
❖❐ Whoever disbelieves thereafter is therefore changing and altering that primordial nature, and whoever believes and assents is conforming and strengthening it. None of His creation has been constrained either to disbelieve or to believe; Allah (Subhanahu wa ta'ala) created men not as believers or non-believers, but rather as persons.
❖❐ Belief and disbelief are acts of Allah's worshipers. Allah (Subhanahu wa ta'ala) knows the unbeliever, in his state of unbelief, to be an unbeliever, and if he thereafter becomes a believer, then Allah (Subhanahu wa ta'ala) knows him to be a believer in a state of belief, without any change occurring thereby in His knowledge or attributes.
💠Abu Hanifah an-Nu'man ibn Thabit al-Kufi (rahimahullah)
4️⃣ Allah (Subhanahu wa ta'ala) knows, but not as we know; He has power, but not as we have power; He sees, but not as we see; He hears, but not as we hear; and He speaks, but not as we speak.
❖❐ We speak by means of the speech organs and sounds, whereas Allah (Subhanahu wa ta'ala) speaks with neither organs nor sounds. Sounds are created, and the word of Allah (Subhanahu wa ta'ala) is uncreated. He is a thing, but unlike other things; by saying "thing," we intend merely to affirm His reality.
❖❐ He has neither body nor substance, neither accidental property nor limit, neither opposite nor like nor similitude. He has a hand, a face, and a self (nafs); the mention that Allah most High has made of these in the Qur'an has the sense that these are among His attributes, and no question can be raised concerning their modality (bila kayf).
❖❐ It cannot be said that His hand represents His power of His bestowal of bounty, because such an interpretation would require a negation of an attribute. This is the path taken by the Qadarites and the Mu'tazilites (two theological sects in early Islam that deviated from the path of Ahlus'-Sunnah) Rather, His hand is an attribute, of unknowable modality, in the same way that His anger and pleasure are two attributes of unknowable modality Allah (Subhanahu wa ta'ala) created things out of nothing, and He had knowledge of them in pre-eternity, before their creation.
5️⃣ He it is Who determined and predestined all things. Nothing exists in this world or hereafter except by His will, His knowledge, His determining and predestining, and except it be written on the Preserved Tablet (al-Lawh al-Mahfuz). He inscribed everything there in the sense of description, not that of foreordaining. Determining, predestining and will are pre-eternal attributes of unknowable modality.
❖❐ Allah (Subhanahu wa ta'ala) knows the non-existent, while in its state of non-existence, to be non-existent, and He knows too how it will be when He brings it forth into being. Allah (Subhanahu wa ta'ala) knows the existent, while in its state of existence, to be existent, and He knows too how will be its evanescence.
❖❐ Allah (Subhanahu wa ta'ala) knows the one who is standing, and when he sits then Allah (Subhanahu wa ta'ala) knows him to be sitting, without any change being produced thereby in Allah's knowledge, or any new knowledge accruing to Him. For change and alteration occur only in created beings.
6️⃣ Allah (Subhanahu wa ta'ala) created creation free of both belief and unbelief, and then He addressed His creation with commands and prohibitions. Some men disbelieved through active denial and rejection of the truth by virtue of being abandoned by Allah (Subhanahu wa ta'ala).
❖❐ Others believed through active assent and affirmation, by virtue of the succor of Allah (Subhanahu wa ta'ala) . He brought forth the progeny of Adam (alayhi wa sallam) from his loins in the form of particles, and appointed for them an intelligence.
❖❐ He (Subhanahu wa ta'ala) then addressed them and commanded them unto belief and forbade them disbelief. They assented to His dominicality, this being a form of belief appropriate to them, and thus it is that they are born in the possession of a primordial nature disposed to belief.
❖❐ Whoever disbelieves thereafter is therefore changing and altering that primordial nature, and whoever believes and assents is conforming and strengthening it. None of His creation has been constrained either to disbelieve or to believe; Allah (Subhanahu wa ta'ala) created men not as believers or non-believers, but rather as persons.
❖❐ Belief and disbelief are acts of Allah's worshipers. Allah (Subhanahu wa ta'ala) knows the unbeliever, in his state of unbelief, to be an unbeliever, and if he thereafter becomes a believer, then Allah (Subhanahu wa ta'ala) knows him to be a believer in a state of belief, without any change occurring thereby in His knowledge or attributes.
❖❐ All deeds of Allah's servants, both of commission and omission, are in truth acquired by them; Allah (Subhanahu wa ta'ala) is their creator. All of them take place by His will, knowledge, determining and predestining.
❖❐ Obligatory acts of obedience and worship take place by the command, love, satisfaction, knowledge, will, determining and predestining of Allah (Subhanahu wa ta'ala), and all facts of sinful rebellion take place by His knowledge, determining, and predestining and will, but not by His love, satisfaction and command.
@AlfurqaN_FoundatioN | #Aqidah
❖❐ Obligatory acts of obedience and worship take place by the command, love, satisfaction, knowledge, will, determining and predestining of Allah (Subhanahu wa ta'ala), and all facts of sinful rebellion take place by His knowledge, determining, and predestining and will, but not by His love, satisfaction and command.
@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
💠Fazr Salat on Friday💠
💎It was narrated by Ibn ‘Umar (Rady'Allahu Anhu): The Apostle of Allah (ﷺ) said:
💠‼️“The best prayer before Allaah is Fajr prayer on Friday in congregation"‼️
[al-Bayhaqi in Shu’ab al-Eemaan]
🌷Sending Salah upon the Prophet Muhammad sallallahu alaihe wa sallam 🌷
💠Sending ṣalāh upon the Prophet ﷺ on Friday is better than on the rest of the days, and its night (Thursday night) is the best of nights. He ﷺ said,
🌷“Among the best of your days is Friday, so frequently send ṣalāh upon me therein.”
الصلاة على النبي ﷺ يوم الجمعة أفضل من بقيّة الأيام، وليلتها أفضل الليالي، قال ﷺ: (إن من أفضل أيامكم يوم الجمعة فأكثروا عليّ من الصلاة فيه)
💠The crown of all adhkār on Friday is sending ṣalāh (supplications for peace) upon the Prophet ﷺ. Those who mention it the most are those most mentioned in the heavens (by the angels) and those with the most tranquility on earth.
تاج الأذكار يوم الجمعة الصلاة على النبي ﷺ، أكثر الناس لها ذكراً أكثرهم ذكراً في السماء وطمأنينة في الأرض
Sheikh Abdel Aziz AlTarefe (May Allah free him)
💠“Truly Allah and His angels say Salah on the Prophet, O you believers, recite Salah on him and send Salam on him completely.” [Al-Ahzab | C.33: A.56]
@AlfurqaN_FoundatioN | #jumuah
💎It was narrated by Ibn ‘Umar (Rady'Allahu Anhu): The Apostle of Allah (ﷺ) said:
💠‼️“The best prayer before Allaah is Fajr prayer on Friday in congregation"‼️
[al-Bayhaqi in Shu’ab al-Eemaan]
🌷Sending Salah upon the Prophet Muhammad sallallahu alaihe wa sallam 🌷
💠Sending ṣalāh upon the Prophet ﷺ on Friday is better than on the rest of the days, and its night (Thursday night) is the best of nights. He ﷺ said,
🌷“Among the best of your days is Friday, so frequently send ṣalāh upon me therein.”
الصلاة على النبي ﷺ يوم الجمعة أفضل من بقيّة الأيام، وليلتها أفضل الليالي، قال ﷺ: (إن من أفضل أيامكم يوم الجمعة فأكثروا عليّ من الصلاة فيه)
💠The crown of all adhkār on Friday is sending ṣalāh (supplications for peace) upon the Prophet ﷺ. Those who mention it the most are those most mentioned in the heavens (by the angels) and those with the most tranquility on earth.
تاج الأذكار يوم الجمعة الصلاة على النبي ﷺ، أكثر الناس لها ذكراً أكثرهم ذكراً في السماء وطمأنينة في الأرض
Sheikh Abdel Aziz AlTarefe (May Allah free him)
💠“Truly Allah and His angels say Salah on the Prophet, O you believers, recite Salah on him and send Salam on him completely.” [Al-Ahzab | C.33: A.56]
@AlfurqaN_FoundatioN | #jumuah
💠 Narrated by Abu Huraira (Rady'Allahu Anhu) I heard Allah's Apostle (ﷺ) saying :
💥"We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us.
💢And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it.
‼️💥So Allah gave us the guidance for it (FRIDAY) and all the other people are behind us in this respect:
💢the Jews' (holy day is) tomorrow (i.e. Saturday)
💢and the Christians' (is) the day after tomorrow (i.e. Sunday)."
[Sahih Al-Bukhari | Volume 2 - Book 13 | Number 1]
💥"We (Muslims) are the last (to come) but (will be) the foremost on the Day of Resurrection though the former nations were given the Holy Scriptures before us.
💢And this was their day (Friday) the celebration of which was made compulsory for them but they differed about it.
‼️💥So Allah gave us the guidance for it (FRIDAY) and all the other people are behind us in this respect:
💢the Jews' (holy day is) tomorrow (i.e. Saturday)
💢and the Christians' (is) the day after tomorrow (i.e. Sunday)."
[Sahih Al-Bukhari | Volume 2 - Book 13 | Number 1]
🌻The best day on which the sun has risen is Friday
💠 Abu Huraira (Rady'Allahu anhu) reported: The Messenger of Allah, (sallallahu alaihe wa sallam) said:
💥 “The best day on which the sun has risen is Friday. On that day Adam was created, he was admitted to Jannah and he was expelled therefrom.
🔥The Hour will not be established except on Friday.”
[Ṣaḥīḥ Muslim 854 | Grade: Sahih (authentic) according to Imam Muslim]
@AlfurqaN_FoundatioN | #jumuah
💠 Abu Huraira (Rady'Allahu anhu) reported: The Messenger of Allah, (sallallahu alaihe wa sallam) said:
💥 “The best day on which the sun has risen is Friday. On that day Adam was created, he was admitted to Jannah and he was expelled therefrom.
🔥The Hour will not be established except on Friday.”
[Ṣaḥīḥ Muslim 854 | Grade: Sahih (authentic) according to Imam Muslim]
@AlfurqaN_FoundatioN | #jumuah
💢Al-Fiqh al-Akbar : Part - 3
💠Abu Hanifah an-Nu'man ibn Thabit al-Kufi (rahimahullah)
7️⃣ The Prophets, peace and blessings be upon them, are free of all sins, major and minor, of unbelief, and of all that is repugnant. It may be, however, that they commit insignificant lapses and errors. Muhammad the Messenger of Allah (Sallallahu alaihe wa sallam) is His Prophet, His Bondsman, His Messenger and His Chosen One. He never worshiped idols, he never assigned partner to Allah (Subhanahu wa ta'ala) , even for an instant, and he never committed a sin, major or minor.
8️⃣The most virtuous of all men after the Messenger of Allah (Sallallahu alaihe wa sallam) are Abu Bakr as-Siddiq (Rady'Allahu Anhu); then Umar ibn al-Khattab (Rady'Allahu Anhu); then Uthman ibn Affan (Rady'Allahu Anhu); then Ali ibn Abi Talib (Rady'Allahu Anhu). They were all steadfast in the truth, with the truth, and we proclaim our allegiance to all of them. We make only good mention of all of the Companions of the Messenger of Allah (Sallallahu alaihe wa sallam).
9️⃣We do not proclaim any Muslim an unbeliever on account of any sin, however great, unless it be that he regards his sin as permissible. Nor does he forfeit the name of belief; we continue to call him a believer in essence. It is possible to be a sinful believer without being an unbeliever.
❖❐ The wiping of the feet when covered, by way of ablution, is a sunnah (under conditions specified by the fuqaha). Tarawih prayer in the month of Ramadan is similarly a sunnah. It is permissible to pray behind any believer, pious or sinful. We say neither that sins do not harm the believer, nor that they cause him to remain indefinitely in hell, even if he leaves the world in a state of sin.
🔟 We do not say, like Murji’ites, that our good deeds are accepted by Allah (Subhanahu wa ta'ala) , and our evil deeds forgiven by Him. Rather we say that the matter is to be clarified and expounded as follows:
❖❐ whoever performs a good deed in accordance with all requisite conditions, free of all corrupting deficiencies and nullifying concerns, and does not then cancel his deed with unbelief or apostasy at any time before his death, Allah (Subhanahu wa ta'ala) will not cause his deed to be wasted; rather He will accept it and bestow reward for it.
❖❐ As for evil deeds –other than the assigning of partners to Allah (Subhanahu wa ta'ala) and unbelief– for which the believer does not offer repentance before his death, the will of Allah (Subhanahu wa ta'ala) may elect either to chastise their author or to forgive him, without chastising him in Hellfire. Hypocrisy and arrogance in any deed annul its reward.
💢Miraculous signs (mu'jizat) bestowed on the Prophets are established as true, and so too ennobling wonders (karamat) made manifest through the saints (awliya). As for apparently miraculous and wondrous deeds performed by Allah’s enemies, like Iblis, the Pharaoh and the Dajjal, whatever is mentioned in tradition as having been performed by them in future, is neither miraculous nor wondrous.
💢Rather it is a question of their needs being fulfilled by Allah Most High; this he does in order to lead them toward destruction and to chastise them, but they are deceived. They increase in rebelliousness and unbelief. All of the foregoing is possible and contingent on Allah’s will.
💢Allah Most High was a Creator before He created, and a Provider before He bestowed provision. Allah Most High will be seen in the Hereafter, visible to the believers in Paradise with their corporeal vision. This we say without any implication of anthropomorphism, or any notion of quality or quantity, for there is not a fixed distance between Him and His creation (to permit any comparison).
💢Belief means assent and affirmation. There is no increase of decrease with respect to the content of belief, whether for angels or men, but only with respect to degrees of certainty and affirmation.
💠Abu Hanifah an-Nu'man ibn Thabit al-Kufi (rahimahullah)
7️⃣ The Prophets, peace and blessings be upon them, are free of all sins, major and minor, of unbelief, and of all that is repugnant. It may be, however, that they commit insignificant lapses and errors. Muhammad the Messenger of Allah (Sallallahu alaihe wa sallam) is His Prophet, His Bondsman, His Messenger and His Chosen One. He never worshiped idols, he never assigned partner to Allah (Subhanahu wa ta'ala) , even for an instant, and he never committed a sin, major or minor.
8️⃣The most virtuous of all men after the Messenger of Allah (Sallallahu alaihe wa sallam) are Abu Bakr as-Siddiq (Rady'Allahu Anhu); then Umar ibn al-Khattab (Rady'Allahu Anhu); then Uthman ibn Affan (Rady'Allahu Anhu); then Ali ibn Abi Talib (Rady'Allahu Anhu). They were all steadfast in the truth, with the truth, and we proclaim our allegiance to all of them. We make only good mention of all of the Companions of the Messenger of Allah (Sallallahu alaihe wa sallam).
9️⃣We do not proclaim any Muslim an unbeliever on account of any sin, however great, unless it be that he regards his sin as permissible. Nor does he forfeit the name of belief; we continue to call him a believer in essence. It is possible to be a sinful believer without being an unbeliever.
❖❐ The wiping of the feet when covered, by way of ablution, is a sunnah (under conditions specified by the fuqaha). Tarawih prayer in the month of Ramadan is similarly a sunnah. It is permissible to pray behind any believer, pious or sinful. We say neither that sins do not harm the believer, nor that they cause him to remain indefinitely in hell, even if he leaves the world in a state of sin.
🔟 We do not say, like Murji’ites, that our good deeds are accepted by Allah (Subhanahu wa ta'ala) , and our evil deeds forgiven by Him. Rather we say that the matter is to be clarified and expounded as follows:
❖❐ whoever performs a good deed in accordance with all requisite conditions, free of all corrupting deficiencies and nullifying concerns, and does not then cancel his deed with unbelief or apostasy at any time before his death, Allah (Subhanahu wa ta'ala) will not cause his deed to be wasted; rather He will accept it and bestow reward for it.
❖❐ As for evil deeds –other than the assigning of partners to Allah (Subhanahu wa ta'ala) and unbelief– for which the believer does not offer repentance before his death, the will of Allah (Subhanahu wa ta'ala) may elect either to chastise their author or to forgive him, without chastising him in Hellfire. Hypocrisy and arrogance in any deed annul its reward.
💢Miraculous signs (mu'jizat) bestowed on the Prophets are established as true, and so too ennobling wonders (karamat) made manifest through the saints (awliya). As for apparently miraculous and wondrous deeds performed by Allah’s enemies, like Iblis, the Pharaoh and the Dajjal, whatever is mentioned in tradition as having been performed by them in future, is neither miraculous nor wondrous.
💢Rather it is a question of their needs being fulfilled by Allah Most High; this he does in order to lead them toward destruction and to chastise them, but they are deceived. They increase in rebelliousness and unbelief. All of the foregoing is possible and contingent on Allah’s will.
💢Allah Most High was a Creator before He created, and a Provider before He bestowed provision. Allah Most High will be seen in the Hereafter, visible to the believers in Paradise with their corporeal vision. This we say without any implication of anthropomorphism, or any notion of quality or quantity, for there is not a fixed distance between Him and His creation (to permit any comparison).
💢Belief means assent and affirmation. There is no increase of decrease with respect to the content of belief, whether for angels or men, but only with respect to degrees of certainty and affirmation.
The believers are equal in what they believe and in their assertion of the divine unity, but enjoy differing degrees of excellence with respect to their deeds.
❖❐ Islam is surrender and submission to the commands of Allah (Subhanahu wa ta'ala) . There is a lexical distinction between belief (iman) and Islam, but there is no belief without Islam, and Islam cannot be conceived of without belief. They are like the outer and inner aspect of a thing (that is inseparable). Religion (din) is a name applied to both belief and Islam, and indeed to all divine codes.
❖❐ We know Allah (Subhanahu wa ta'ala) as it is fitting for us to know Him through His description of himself in His Book, with all His attributes; but none is able to worship Allah (Subhanahu wa ta'ala) Most High as He deserves to be worshiped and as is fitting for Him.
❖❐ Rather man worships Allah (Subhanahu wa ta'ala) in accordance with His Command, as promulgated in His Book and the sunnah of His Messenger (Sallallahu alaihe wa sallam). Although believers are equal insofar as they believe, they differ with respect to knowledge, certainty, reliance, love satisfaction, fear, hope.
@AlfurqaN_FoundatioN | #aqidah
❖❐ Islam is surrender and submission to the commands of Allah (Subhanahu wa ta'ala) . There is a lexical distinction between belief (iman) and Islam, but there is no belief without Islam, and Islam cannot be conceived of without belief. They are like the outer and inner aspect of a thing (that is inseparable). Religion (din) is a name applied to both belief and Islam, and indeed to all divine codes.
❖❐ We know Allah (Subhanahu wa ta'ala) as it is fitting for us to know Him through His description of himself in His Book, with all His attributes; but none is able to worship Allah (Subhanahu wa ta'ala) Most High as He deserves to be worshiped and as is fitting for Him.
❖❐ Rather man worships Allah (Subhanahu wa ta'ala) in accordance with His Command, as promulgated in His Book and the sunnah of His Messenger (Sallallahu alaihe wa sallam). Although believers are equal insofar as they believe, they differ with respect to knowledge, certainty, reliance, love satisfaction, fear, hope.
@AlfurqaN_FoundatioN | #aqidah
💢Al-Fiqh al-Akbar : Part - 4
💠Abu Hanifah an-Nu'man ibn Thabit al-Kufi (rahimahullah)
❖❐ 14- Allah (Subhanahu wa ta'ala) is both generous and just toward His bondsmen, bestowing on them in his liberality a reward far in excess of what they deserve. He requites them for their sins because of His justice, and forgives them because of His generosity.
❖❐ The intercession of the Prophets, upon whom be blessings and peace, is a reality, and in particular that of our Prophet (Sallallahu alaihe wa sallam) for sinful believers and for those who have committed major sins and are deserving of requital is a firmly established reality.
❖❐ The weighing of deeds in the balance on the Day of Resurrection is similarly a reality; the pool of the Prophet (Sallallahu alaihe wa sallam) is a reality; retribution among enemies on the Day of Resurrection through the redistribution of good deeds is a reality. If they have no good deeds, then the burden of evil deeds is redistributed; this too is a reality.
❖❐ Paradise and Hell are created and existing today, and shall never vanish. The houris shall never vanish, and the requital exacted by Allah (Subhanahu wa ta'ala) and the reward bestowed by Him shall never cease.
❖❐ Allah (Subhanahu wa ta'ala) guides whomsoever He wills out of His generosity, and He leads astray whomsoever He wills out of His justice. Allah’s leading man astray consists of His abandoning him, and the meaning of Allah’s abandoning man is not impelling him to do that which is pleasing to Him. All this is determined by His justice.
❖❐ It is not permissible for us to say: "shaytan steals belief from man with violence and coercion." Rather we say: "Man himself abandons belief, and when he has abandoned it, then shaytan snatches it from him."
❖❐ The interrogation by Munkir and Nakir is a reality; the return of the spirit to the body in the tomb is a reality; the pressing in upon man of the tomb is a reality; Allah’s punishment of all unbelievers and some Muslims is a reality.
❖❐ All of the attributes of Allah Most High (may His name be glorified and his attributes be exalted!) may be mentioned by the ulama in languages other than Arabic, with the exception of yad (hand). Thus we may say "the face of Allah" may He be exalted and glorified, without any implication of anthropomorphism or of a particular modality.
❖❐ Closeness to Allah (Subhanahu wa ta'ala) and remoteness from Him do not refer to any spatial distance, great or small, nor do they refer to the nobility or humility or man in His sight. Rather the one obedient to Him is close to him, in indefinable fashion.
❖❐ Closeness, remoteness approaching all in fact refer to Allah’s action towards man (i.e., it is not man who in the strict sense defines relation to Allah (Subhanahu wa ta'ala) ; it is rather Allah (Subhanahu wa ta'ala) who determines that relation). Proximity to Allah (Subhanahu wa ta'ala) in Paradise and standing before Him are similarly realities of indefinable modality.
❖❐ The Qur’an was sent down to His Messenger (Sallallahu alaihe wa sallam) and it is that which is now inscribed on collections of leaves. The verses of the Qur’an, insofar as they are all the Word of Allah (Subhanahu wa ta'ala) , are equal in excellence and magnificence; some, however, enjoy a special excellence by virtue what they mention, or the fashion in which they mention it.
❖❐ The Throne Verse, for example, enjoys excellence on both counts: what it mentions –splendor, magnificence and other attributes of Allah (Subhanahu wa ta'ala) – and the way in which it mentions it. Other verses have no excellence on account of what they mention –for example, those containing narratives of unbelievers– but only on account of the way in which they mention it. Similarly, all the names and attributes are equal in their magnificence and excellence; there is no difference among them.
💠Abu Hanifah an-Nu'man ibn Thabit al-Kufi (rahimahullah)
❖❐ 14- Allah (Subhanahu wa ta'ala) is both generous and just toward His bondsmen, bestowing on them in his liberality a reward far in excess of what they deserve. He requites them for their sins because of His justice, and forgives them because of His generosity.
❖❐ The intercession of the Prophets, upon whom be blessings and peace, is a reality, and in particular that of our Prophet (Sallallahu alaihe wa sallam) for sinful believers and for those who have committed major sins and are deserving of requital is a firmly established reality.
❖❐ The weighing of deeds in the balance on the Day of Resurrection is similarly a reality; the pool of the Prophet (Sallallahu alaihe wa sallam) is a reality; retribution among enemies on the Day of Resurrection through the redistribution of good deeds is a reality. If they have no good deeds, then the burden of evil deeds is redistributed; this too is a reality.
❖❐ Paradise and Hell are created and existing today, and shall never vanish. The houris shall never vanish, and the requital exacted by Allah (Subhanahu wa ta'ala) and the reward bestowed by Him shall never cease.
❖❐ Allah (Subhanahu wa ta'ala) guides whomsoever He wills out of His generosity, and He leads astray whomsoever He wills out of His justice. Allah’s leading man astray consists of His abandoning him, and the meaning of Allah’s abandoning man is not impelling him to do that which is pleasing to Him. All this is determined by His justice.
❖❐ It is not permissible for us to say: "shaytan steals belief from man with violence and coercion." Rather we say: "Man himself abandons belief, and when he has abandoned it, then shaytan snatches it from him."
❖❐ The interrogation by Munkir and Nakir is a reality; the return of the spirit to the body in the tomb is a reality; the pressing in upon man of the tomb is a reality; Allah’s punishment of all unbelievers and some Muslims is a reality.
❖❐ All of the attributes of Allah Most High (may His name be glorified and his attributes be exalted!) may be mentioned by the ulama in languages other than Arabic, with the exception of yad (hand). Thus we may say "the face of Allah" may He be exalted and glorified, without any implication of anthropomorphism or of a particular modality.
❖❐ Closeness to Allah (Subhanahu wa ta'ala) and remoteness from Him do not refer to any spatial distance, great or small, nor do they refer to the nobility or humility or man in His sight. Rather the one obedient to Him is close to him, in indefinable fashion.
❖❐ Closeness, remoteness approaching all in fact refer to Allah’s action towards man (i.e., it is not man who in the strict sense defines relation to Allah (Subhanahu wa ta'ala) ; it is rather Allah (Subhanahu wa ta'ala) who determines that relation). Proximity to Allah (Subhanahu wa ta'ala) in Paradise and standing before Him are similarly realities of indefinable modality.
❖❐ The Qur’an was sent down to His Messenger (Sallallahu alaihe wa sallam) and it is that which is now inscribed on collections of leaves. The verses of the Qur’an, insofar as they are all the Word of Allah (Subhanahu wa ta'ala) , are equal in excellence and magnificence; some, however, enjoy a special excellence by virtue what they mention, or the fashion in which they mention it.
❖❐ The Throne Verse, for example, enjoys excellence on both counts: what it mentions –splendor, magnificence and other attributes of Allah (Subhanahu wa ta'ala) – and the way in which it mentions it. Other verses have no excellence on account of what they mention –for example, those containing narratives of unbelievers– but only on account of the way in which they mention it. Similarly, all the names and attributes are equal in their magnificence and excellence; there is no difference among them.
❖❐ If someone experiences difficulty with the subtleties of the science of divine unity, it is incumbent upon him to believe (without further investigation) what is correct in the sight of Allah (Subhanahu wa ta'ala) until he finds a scholar to consult. He should not delay in seeking such a scholar, for hesitation and suspension of judgment may result in unbelief.
❖❐ The narration of the Mi’raj (by RasulAllah sallallahu alaihe wa sallam) is true, and whoever rejects it is misguided and an innovator.
❖❐ The emergence of the Dajjal and of Gog and Magog is a reality; the rising of the sun in the West is a reality; the descent of Isa (alayhi wa sallam) from the heavens is a reality; and all the other signs of the Day of Resurrection, as contained in authentic traditions, are also established reality.
❖❐ And Allah (Subhanahu wa ta'ala) guides to his Path whomsoever He wills.
@AlfurqaN_FoundatioN | #Aqidah
❖❐ The narration of the Mi’raj (by RasulAllah sallallahu alaihe wa sallam) is true, and whoever rejects it is misguided and an innovator.
❖❐ The emergence of the Dajjal and of Gog and Magog is a reality; the rising of the sun in the West is a reality; the descent of Isa (alayhi wa sallam) from the heavens is a reality; and all the other signs of the Day of Resurrection, as contained in authentic traditions, are also established reality.
❖❐ And Allah (Subhanahu wa ta'ala) guides to his Path whomsoever He wills.
@AlfurqaN_FoundatioN | #Aqidah