Channel: 🌿Al-Furqan Foundation🌿
💥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
💠The I’tiqaad (belief) of Abu Abd-Allah Muhammad ibn Ismail Bukhari (imam Bukhari)
💢Part - 1
❖❐ Imam al-Lalika’i (d. 418H) said: "The I’tiqaad (creed) of Abu Abd-Allah Muhammad ibn Ismail Bukhari and the group from the Salaf about whom he narrates:
❖❐ Ahmad ibn Muhammad ibn Hafs al-Harwi said: Muhammad ibn Ahmad ibn Salamah narrated to us, saying: Abu'l-Husayn Muhammad ibn Imraan ibn Musa al-Jarjaani narrated to us saying: I heard Abu Muhammad Abdu'r-Rahman ibn Muhammad ibn Abdu'r-Rahman Bukhari from ash-Shaash saying: I heard Abu Abd-Allah Muhammad ibn Ismail Bukhari saying:
❖❐“I met more than a thousand men amongst the people of knowledge from the people of al-Hijaaz, al-Makkah, al-Madinah, al-Kufah, al-Basrah, Waasit, Baghdad, Shaam and Egypt. I met them numerous times, generation after generation and then generation after generation.
❖❐ I met them while they were ample and widespread for over forty-six years; the people of ash-Shaam, Egypt and al-Jazirah twice, (the people of) al-Basrah four times in a number of years. (Those of) al-Hijaaz (over a period) of six years and I cannot enumerate how many times I entered (upon the people of) al-Kufah and Baghdad along with the muhaddithun of Khurasan, amongst them:
❖❐ al-Makki ibn Ibrahim, Yahya ibn Yahya, Ali ibn al-Hasan ibn Shaqiq, Qutaibah ibn Sa’d and Shihaab ibn Ma’mar.
❖❐ And in ash-Shaam: Muhammad ibn Yusuf al-Firyaabi, Abu Mushir Abdu'l-Ala ibn Mushir, Abu'l-Mughirah Abdu'l-Quddus ibn al-Hajjaaj, Abu'l-Yamaan al-Hakam ibn Naafi and those who came after them, (I met them) numerous times.
❖❐ And in Egypt: Yahya ibn Kathir (or Yahya ibn Bukayr), Abu Salih the scribe of al-Layth ibn Sa’d, Sa’ed ibn Abi Maryam, Asbagh ibn al-Faraj and Nu’aym ibn Hammaad.
❖❐ And in Makkah: Abd-Allah ibn Zaid al-Muqri and al-Humaydi, Sulayman ibn Harb, the qadi of Makkah and Ahmad ibn Muhammad al-Azraqi. And in al-Madinah: lsmail ibn Abi Uwais, Mutarrif ibn Abd-Allah, Abd-Allah ibn Naafi az-Zubairi, Ahmad ibn Abi Bakr Abu Mus’ab az-Zuhri, Ibrahim ibn Hamzah az-Zubairi and Ibrahim ibn al-Mundhir al-Hizami. And in al-Basrah:
❖❐ Abu Aasim ad-Dahhaak ibn Makhlad ash-Shaybaani, Abu'l-Walid Hishaam ibn Abdu'l-Malik, Hajjaaj ibn al-Minhaal and Ali ibn Abd-Allah ibn Ja’far al-Madini. And in al-Kufah: Abu Nu’aym al-Fadl ibn Dukayn, Ubayd-Allah ibn Musa, Ahmad ibn Yunus, Qabisah ibn Uqbah, Ibn Numayr, and Abd-Allah and Uthman, the two sons of Abu Shaybah.
❖❐ And in Baghdad: Ahmad ibn Hanbal, Yahya ibn Ma’in, Abu Ma’mar, Abu Khaithamah and Abu Ubaid al-Qaasim ibn Sallaam.
❖❐ And from the people of al-Jazirah: Amr ibn Khaalid al-Harrani. And in Waasit: Amr ibn Aun and Aasim ibn Ali ibn Aasim.
❖❐ And in Marw: Sadaqah ibn Fadl and Ishaq ibn Ibrahim al-Handhali.
❖❐ And we are content with the naming of these people (alone) so that (this discourse) may be brief and concise and that it may not be lengthened. And I never saw a single one amongst them differ with respect to the following matters:
❖❐ Speech and Action
❖❐ That the religion consists of (both) speech and action(‼️1‼️) and this is due to the saying of Allah (azza wajal):
❖❐"And they were commanded not but that they should worship Allah, and make their worship exclusively for Him alone, being Hunafaa (abstaining from ascribing partners to Him), and perform as-Salaah (Iqaamatu's-Salaah) and give Zakaah and that is the right religion."
[al-Bayyinah 98/5]
💢FN (‼️1‼️) The Murji’ah are a sect who uphold the belief of Irjaa (to hold that sins major or minor, do not affect faith and that faith neither increases nor decreases). The first to call to this belief was Ghilaan ibn Abi Ghilaan, the Qadariyy. He was executed in 105H. They claim that actions are not part of faith, that people do not vary in faith, that faith does not increase or decrease and that one should declare himself a believer without saying: ‘If Allah (Subhanahu wa ta'ala) wills.’
♨️The Murji’ah are divided into three groups, as Shaykhu'l-Islam Ibn Taymiyyah has mentioned:
💢Part - 1
❖❐ Imam al-Lalika’i (d. 418H) said: "The I’tiqaad (creed) of Abu Abd-Allah Muhammad ibn Ismail Bukhari and the group from the Salaf about whom he narrates:
❖❐ Ahmad ibn Muhammad ibn Hafs al-Harwi said: Muhammad ibn Ahmad ibn Salamah narrated to us, saying: Abu'l-Husayn Muhammad ibn Imraan ibn Musa al-Jarjaani narrated to us saying: I heard Abu Muhammad Abdu'r-Rahman ibn Muhammad ibn Abdu'r-Rahman Bukhari from ash-Shaash saying: I heard Abu Abd-Allah Muhammad ibn Ismail Bukhari saying:
❖❐“I met more than a thousand men amongst the people of knowledge from the people of al-Hijaaz, al-Makkah, al-Madinah, al-Kufah, al-Basrah, Waasit, Baghdad, Shaam and Egypt. I met them numerous times, generation after generation and then generation after generation.
❖❐ I met them while they were ample and widespread for over forty-six years; the people of ash-Shaam, Egypt and al-Jazirah twice, (the people of) al-Basrah four times in a number of years. (Those of) al-Hijaaz (over a period) of six years and I cannot enumerate how many times I entered (upon the people of) al-Kufah and Baghdad along with the muhaddithun of Khurasan, amongst them:
❖❐ al-Makki ibn Ibrahim, Yahya ibn Yahya, Ali ibn al-Hasan ibn Shaqiq, Qutaibah ibn Sa’d and Shihaab ibn Ma’mar.
❖❐ And in ash-Shaam: Muhammad ibn Yusuf al-Firyaabi, Abu Mushir Abdu'l-Ala ibn Mushir, Abu'l-Mughirah Abdu'l-Quddus ibn al-Hajjaaj, Abu'l-Yamaan al-Hakam ibn Naafi and those who came after them, (I met them) numerous times.
❖❐ And in Egypt: Yahya ibn Kathir (or Yahya ibn Bukayr), Abu Salih the scribe of al-Layth ibn Sa’d, Sa’ed ibn Abi Maryam, Asbagh ibn al-Faraj and Nu’aym ibn Hammaad.
❖❐ And in Makkah: Abd-Allah ibn Zaid al-Muqri and al-Humaydi, Sulayman ibn Harb, the qadi of Makkah and Ahmad ibn Muhammad al-Azraqi. And in al-Madinah: lsmail ibn Abi Uwais, Mutarrif ibn Abd-Allah, Abd-Allah ibn Naafi az-Zubairi, Ahmad ibn Abi Bakr Abu Mus’ab az-Zuhri, Ibrahim ibn Hamzah az-Zubairi and Ibrahim ibn al-Mundhir al-Hizami. And in al-Basrah:
❖❐ Abu Aasim ad-Dahhaak ibn Makhlad ash-Shaybaani, Abu'l-Walid Hishaam ibn Abdu'l-Malik, Hajjaaj ibn al-Minhaal and Ali ibn Abd-Allah ibn Ja’far al-Madini. And in al-Kufah: Abu Nu’aym al-Fadl ibn Dukayn, Ubayd-Allah ibn Musa, Ahmad ibn Yunus, Qabisah ibn Uqbah, Ibn Numayr, and Abd-Allah and Uthman, the two sons of Abu Shaybah.
❖❐ And in Baghdad: Ahmad ibn Hanbal, Yahya ibn Ma’in, Abu Ma’mar, Abu Khaithamah and Abu Ubaid al-Qaasim ibn Sallaam.
❖❐ And from the people of al-Jazirah: Amr ibn Khaalid al-Harrani. And in Waasit: Amr ibn Aun and Aasim ibn Ali ibn Aasim.
❖❐ And in Marw: Sadaqah ibn Fadl and Ishaq ibn Ibrahim al-Handhali.
❖❐ And we are content with the naming of these people (alone) so that (this discourse) may be brief and concise and that it may not be lengthened. And I never saw a single one amongst them differ with respect to the following matters:
❖❐ Speech and Action
❖❐ That the religion consists of (both) speech and action(‼️1‼️) and this is due to the saying of Allah (azza wajal):
❖❐"And they were commanded not but that they should worship Allah, and make their worship exclusively for Him alone, being Hunafaa (abstaining from ascribing partners to Him), and perform as-Salaah (Iqaamatu's-Salaah) and give Zakaah and that is the right religion."
[al-Bayyinah 98/5]
💢FN (‼️1‼️) The Murji’ah are a sect who uphold the belief of Irjaa (to hold that sins major or minor, do not affect faith and that faith neither increases nor decreases). The first to call to this belief was Ghilaan ibn Abi Ghilaan, the Qadariyy. He was executed in 105H. They claim that actions are not part of faith, that people do not vary in faith, that faith does not increase or decrease and that one should declare himself a believer without saying: ‘If Allah (Subhanahu wa ta'ala) wills.’
♨️The Murji’ah are divided into three groups, as Shaykhu'l-Islam Ibn Taymiyyah has mentioned:
♨️Those who claim that faith is a condition of the heart only; those who claim that faith is merely verbal affirmation (i.e., the Karram
iyyah); those who claim that faith is only affirmation with the heart and tongue, but that action is necessary in addition to it.
❖❐ Imam al-Lalika’i (d. 418H) reports that Abdu'r-Razzaq (as-San’ani) said:
❖❐"I met sixty two Shaykhs, amongst them were: Ma’mar, al-Awza’i, ath-Thawri, al-Walid ibn Muhammad al-Qurashi, Yazid ibn as-Saa’ib, Hammaad ibn Salamah, Hammaad ibn Zaid, Sufyaan ibn Uyainah, Shu’ayb ibn Harh, Waki ibn al-Jarraah, Malik ibn Anas, Ibn Abi Laylaa, lsmail ibn Ayyaash, al-Walid ibn Muslim and those I have not named, all of them saying: Faith consists of speech and action, it increases and decreases.”
[Sharh Usoul I’tiqaad Ahlu's-Sunnah, 5/958]
❖❐ He also reports from Yahya ibn Salim that he said: "I asked ten amongst the Fuqaha about faith and they said: 'Speech and action.’ I asked Sufyan ath-Thawri and he said: ‘Speech and action.’ I asked Ibn Juraij and he said: ‘Speech and action.’ I asked Muhammad ibn Abd-Allah ibn Amr ibn Uthman and he said: ‘Speech and action.’
❖❐ I asked al-Muthni ibn as-Sahaah and he said: ‘Speech and action.’ I asked Naafi ibn Umar ibn Jamil and he said: ‘Speech and action.’ I asked Muhammad ibn Muslim at-Taa’ifi and he said: ‘Speech and action.’ I asked Malik ibn Anas and he said: ‘Speech and action,’ and I asked Sufyaan ibn Uyainah and he said: ‘Speech and action.’
[Sharh Usoul I’tiqaad Ahlu's-Sunnah, 4/848]
❖❐ Ibn Taymiyyah (rahimahullah) said: "And among the fundamentals of Ahlu's-Sunnah wa'l-Jamaa’ah is that the religion which is whatever Allah (Subhanahu wa ta'ala) has commanded and faith is speech and action: The speech of the heart and tongue and the action of the heart, the tongue and the limbs. This is the meaning of faith with Ahlu's-Sunnah wa'l-Jamaa’ah. It is (both) speech and action. Speech is of two kinds:
1️⃣ The speech of the heart and that is its belief (I'tiqaad) and
2️⃣ the speech of the tongue and that is speaking with the word of Islam.
And action is of two types:
🅰️the action of the heart and that is the intention 🅱️and sincerity and the action of the limbs such as prayer, hajj and jihaad."
❖❐ Ibn Qayyim said: "The speech of the heart: It is belief in what Allah (Subhanahu wa ta'ala) , the Most Perfect, has informed about Himself, upon the tongue of His Messengers concerning His Names, His Attributes, His Actions, His Angels and the meeting with Him.
❖❐ The speech of the tongue: It is to inform and convey about Allah (Subhanahu wa ta'ala) with that (i.e., the above), to call to it, defend it, to explain the false innovations which oppose it, to perform His remembrance and to convey His orders.
❖❐ The action of the heart: Such as love for Him, reliance upon Him, having fear and hope in Him, making the din purely and sincerely for Him, having patience upon what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him, having humility in front of Him, becoming tranquil with Him and other than this from among the actions of the heart whose obligation is more binding than (and precedes) the actions of the limbs.
❖❐ And (likewise) whose recommended actions are more loved by Allah than the recommended actions of the limbs. And the actions of the limbs without the action of the heart is either of no benefit at all or of little benefit.
❖❐ The action of the limbs: Such as prayer and jihaad, attending the Jumu’ah (the Friday Prayer) and congregational prayer, aiding those who are unable, displaying goodness to the creation and other such things." [al-Madaarij, 1/120-121]
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iyyah); those who claim that faith is only affirmation with the heart and tongue, but that action is necessary in addition to it.
❖❐ Imam al-Lalika’i (d. 418H) reports that Abdu'r-Razzaq (as-San’ani) said:
❖❐"I met sixty two Shaykhs, amongst them were: Ma’mar, al-Awza’i, ath-Thawri, al-Walid ibn Muhammad al-Qurashi, Yazid ibn as-Saa’ib, Hammaad ibn Salamah, Hammaad ibn Zaid, Sufyaan ibn Uyainah, Shu’ayb ibn Harh, Waki ibn al-Jarraah, Malik ibn Anas, Ibn Abi Laylaa, lsmail ibn Ayyaash, al-Walid ibn Muslim and those I have not named, all of them saying: Faith consists of speech and action, it increases and decreases.”
[Sharh Usoul I’tiqaad Ahlu's-Sunnah, 5/958]
❖❐ He also reports from Yahya ibn Salim that he said: "I asked ten amongst the Fuqaha about faith and they said: 'Speech and action.’ I asked Sufyan ath-Thawri and he said: ‘Speech and action.’ I asked Ibn Juraij and he said: ‘Speech and action.’ I asked Muhammad ibn Abd-Allah ibn Amr ibn Uthman and he said: ‘Speech and action.’
❖❐ I asked al-Muthni ibn as-Sahaah and he said: ‘Speech and action.’ I asked Naafi ibn Umar ibn Jamil and he said: ‘Speech and action.’ I asked Muhammad ibn Muslim at-Taa’ifi and he said: ‘Speech and action.’ I asked Malik ibn Anas and he said: ‘Speech and action,’ and I asked Sufyaan ibn Uyainah and he said: ‘Speech and action.’
[Sharh Usoul I’tiqaad Ahlu's-Sunnah, 4/848]
❖❐ Ibn Taymiyyah (rahimahullah) said: "And among the fundamentals of Ahlu's-Sunnah wa'l-Jamaa’ah is that the religion which is whatever Allah (Subhanahu wa ta'ala) has commanded and faith is speech and action: The speech of the heart and tongue and the action of the heart, the tongue and the limbs. This is the meaning of faith with Ahlu's-Sunnah wa'l-Jamaa’ah. It is (both) speech and action. Speech is of two kinds:
1️⃣ The speech of the heart and that is its belief (I'tiqaad) and
2️⃣ the speech of the tongue and that is speaking with the word of Islam.
And action is of two types:
🅰️the action of the heart and that is the intention 🅱️and sincerity and the action of the limbs such as prayer, hajj and jihaad."
❖❐ Ibn Qayyim said: "The speech of the heart: It is belief in what Allah (Subhanahu wa ta'ala) , the Most Perfect, has informed about Himself, upon the tongue of His Messengers concerning His Names, His Attributes, His Actions, His Angels and the meeting with Him.
❖❐ The speech of the tongue: It is to inform and convey about Allah (Subhanahu wa ta'ala) with that (i.e., the above), to call to it, defend it, to explain the false innovations which oppose it, to perform His remembrance and to convey His orders.
❖❐ The action of the heart: Such as love for Him, reliance upon Him, having fear and hope in Him, making the din purely and sincerely for Him, having patience upon what He orders and prohibits, having patience with what He decrees and being pleased with it, having allegiance and enmity for His sake, humbling oneself in front of Him, having humility in front of Him, becoming tranquil with Him and other than this from among the actions of the heart whose obligation is more binding than (and precedes) the actions of the limbs.
❖❐ And (likewise) whose recommended actions are more loved by Allah than the recommended actions of the limbs. And the actions of the limbs without the action of the heart is either of no benefit at all or of little benefit.
❖❐ The action of the limbs: Such as prayer and jihaad, attending the Jumu’ah (the Friday Prayer) and congregational prayer, aiding those who are unable, displaying goodness to the creation and other such things." [al-Madaarij, 1/120-121]
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💠The I’tiqaad (belief) of Abu Abd-Allah Muhammad ibn Ismail Bukhari (imam Bukhari)
💢Part - 2
2️⃣ - One of the attributes of Allah is His Speech. Since His Attributes have been with Him eternally, His Speech cannot be created and therefore, the Qur'an is not created.
❖❐ The Imam of Ahlu's-Sunnah, Imam al-Barbahari (d. 329H) said: "The Qur'an is the Speech of Allah (subhanahu wa ta'ala), His Revelation and Light. It is not created, since the Qur'an is from Allah (subhanahu wa ta'ala) and that which is from Allah (subhanahu wa ta'ala) is not created. This was what Malik ibn Anas, Ahmad ibn Hanbal and the scholars before and after them said and debating about it is disbelief." (Sharhu's-Sunnah)
❖❐ He also said: "Know that whoever says that his recitation of the Qur'an is created is an innovator. Whoever remains silent and will neither say created or uncreated, he too is a Jahmi. This was the saying of Ahmad ibn Hanbal." [Sharhu's-Sunnah, # 98]
❖❐ Imam al-Lalika’i reported from Abbas al-Azhar that he said: "And then I came to Makkah and met Sufyaan ibn Uyainah and narrated to him the words of the man (who came to Malik ibn Anas) and he said: A disbeliever. Then I went to Kufah and I met Abu Bakr ibn Iyaash and I said to him: What do you say about the one who says the Qur'an is created? And I narrated to him the words of the man. He said: He is a disbeliever and whoever does not say he is a disbeliever is himself a disbeliever.
❖❐ Then I met Ali ibn Aasim and Hashim and I said to them both the same and narrated to them the words of the man and they both said: A disbeliever. Then I met Abd-Allah ibn Idris, Abu Usamah, Ubdah ibn Sulayman al-Kallaabi, Yahya ibn Zakariyya and Waki and I narrated to them and they said: A disbeliever. Then I met Ibn al-Mubaarak, Abu Ishaq al-Fazaari and al-Walid ibn Muslim, so I narrated to them the words and they said, all of them: A disbeliever." [as-Sunnah, 2/ 249-250]
❖❐ Imam Bukhari (Rahimahu'Allah) said: "al-Hakam ibn Muhammad ibn at-Tahari, I wrote down from him in Makkah, said: Sufyaan ibn Uyainah said: I have met with our Shaykhs for seventy years, amongst them Amr ibn Dinaar (all of them saying): The Qur’an is the Speech (kalaam) of Allah and it is not created.” [Khalq Af’aali'l-Ibaad, 11]
❖❐ The saying of the Salaf is that the Qur'an which is written in the Mushaf, memorized in the heart and recited upon the tongue is the uncreated Speech of Allah (subhanahu wa ta'ala). However, due to the fact that the human voice and movement of one’s tongue are created actions, the innovators innovated the ambiguous statement: "My recitation of the Qur'an is created." This saying leads to the previous saying that the Qur'an itself is created. Therefore, the scholars such as Imam Ahmad warned against this. [Bukhari, Khalq Af’aali'l-‘Ibaad, # 217, # 540]
❖❐ lmam Malik (d. 179H) said: "The Qur'an is the Speech of Allah, it is not created." (al-Lalika’i, as-Sunnah, # 414)
❖❐ Imam Ahmad (d. 241H) was asked about the one who says that the Qur'an is created, so he said: "(He is) a disbeliever." (al-Lalika’i, as-Sunnah, # 449)
❖❐ Imam al-Lalika’i reports from Ahmad ibn Abd-Allah ibn al-Khidr al-Muqri that Abu Muhammad Yahya ibn Khalf al-Muqri said: "I was with Malik ibn Anas in the year 68H, and a man came to him and said: 0 Abu Abd-Allah what do you say about the one who says: The Qur’an is created? He said: A disbeliever, heretic, kill him.
The man then said: I am just quoting these words which I heard. Then he (i.e., Imam Malik) said: I have not heard them from anyone else, I have heard them from you. Abu Muhammad said: Then that was a bit tough on me so I went to Egypt and I met al-Layth ibn Sa’d and said: ‘0 Abu'l-Haarith! What do you say about the one who says: The Qur'an is created? And then I narrated to him the words said to Malik, and then he (also) said: (Such a one is) a disbeliever. Then I met Ibn Lahei’ah and I said to him the equivalent of what I said to al-Layth ibn Sa’d and I narrated to him the words, he said: A disbeliever."
❖❐ Imam Aajurri (d.
💢Part - 2
2️⃣ - One of the attributes of Allah is His Speech. Since His Attributes have been with Him eternally, His Speech cannot be created and therefore, the Qur'an is not created.
❖❐ The Imam of Ahlu's-Sunnah, Imam al-Barbahari (d. 329H) said: "The Qur'an is the Speech of Allah (subhanahu wa ta'ala), His Revelation and Light. It is not created, since the Qur'an is from Allah (subhanahu wa ta'ala) and that which is from Allah (subhanahu wa ta'ala) is not created. This was what Malik ibn Anas, Ahmad ibn Hanbal and the scholars before and after them said and debating about it is disbelief." (Sharhu's-Sunnah)
❖❐ He also said: "Know that whoever says that his recitation of the Qur'an is created is an innovator. Whoever remains silent and will neither say created or uncreated, he too is a Jahmi. This was the saying of Ahmad ibn Hanbal." [Sharhu's-Sunnah, # 98]
❖❐ Imam al-Lalika’i reported from Abbas al-Azhar that he said: "And then I came to Makkah and met Sufyaan ibn Uyainah and narrated to him the words of the man (who came to Malik ibn Anas) and he said: A disbeliever. Then I went to Kufah and I met Abu Bakr ibn Iyaash and I said to him: What do you say about the one who says the Qur'an is created? And I narrated to him the words of the man. He said: He is a disbeliever and whoever does not say he is a disbeliever is himself a disbeliever.
❖❐ Then I met Ali ibn Aasim and Hashim and I said to them both the same and narrated to them the words of the man and they both said: A disbeliever. Then I met Abd-Allah ibn Idris, Abu Usamah, Ubdah ibn Sulayman al-Kallaabi, Yahya ibn Zakariyya and Waki and I narrated to them and they said: A disbeliever. Then I met Ibn al-Mubaarak, Abu Ishaq al-Fazaari and al-Walid ibn Muslim, so I narrated to them the words and they said, all of them: A disbeliever." [as-Sunnah, 2/ 249-250]
❖❐ Imam Bukhari (Rahimahu'Allah) said: "al-Hakam ibn Muhammad ibn at-Tahari, I wrote down from him in Makkah, said: Sufyaan ibn Uyainah said: I have met with our Shaykhs for seventy years, amongst them Amr ibn Dinaar (all of them saying): The Qur’an is the Speech (kalaam) of Allah and it is not created.” [Khalq Af’aali'l-Ibaad, 11]
❖❐ The saying of the Salaf is that the Qur'an which is written in the Mushaf, memorized in the heart and recited upon the tongue is the uncreated Speech of Allah (subhanahu wa ta'ala). However, due to the fact that the human voice and movement of one’s tongue are created actions, the innovators innovated the ambiguous statement: "My recitation of the Qur'an is created." This saying leads to the previous saying that the Qur'an itself is created. Therefore, the scholars such as Imam Ahmad warned against this. [Bukhari, Khalq Af’aali'l-‘Ibaad, # 217, # 540]
❖❐ lmam Malik (d. 179H) said: "The Qur'an is the Speech of Allah, it is not created." (al-Lalika’i, as-Sunnah, # 414)
❖❐ Imam Ahmad (d. 241H) was asked about the one who says that the Qur'an is created, so he said: "(He is) a disbeliever." (al-Lalika’i, as-Sunnah, # 449)
❖❐ Imam al-Lalika’i reports from Ahmad ibn Abd-Allah ibn al-Khidr al-Muqri that Abu Muhammad Yahya ibn Khalf al-Muqri said: "I was with Malik ibn Anas in the year 68H, and a man came to him and said: 0 Abu Abd-Allah what do you say about the one who says: The Qur’an is created? He said: A disbeliever, heretic, kill him.
The man then said: I am just quoting these words which I heard. Then he (i.e., Imam Malik) said: I have not heard them from anyone else, I have heard them from you. Abu Muhammad said: Then that was a bit tough on me so I went to Egypt and I met al-Layth ibn Sa’d and said: ‘0 Abu'l-Haarith! What do you say about the one who says: The Qur'an is created? And then I narrated to him the words said to Malik, and then he (also) said: (Such a one is) a disbeliever. Then I met Ibn Lahei’ah and I said to him the equivalent of what I said to al-Layth ibn Sa’d and I narrated to him the words, he said: A disbeliever."
❖❐ Imam Aajurri (d.
360H) said: "May Allah have mercy upon us and you. Know that the saying of the Muslims whose hearts have not deviated from the truth and those who were guided to what is correct in the past and the present is that the Qur'an is the Speech of Allah, the Mighty and Majestic. It is not created since the Qur'an is from the Knowledge of Allah, the Most High. The Knowledge of Allah, the Mighty and Majestic is not created. High is Allah, the Mighty and Majestic above that. This is proven by the Qur'an, the Sunnah, the sayings of the Companions, and the sayings of the scholars of the Muslims. It is not denied except by a filthy Jahmi. In the view of the scholars, the Jahmiyyah are disbelievers." [ash-Shari’ah]
❖❐ A Jahmi is one who denies Allah’s attributes, following in the way of al-Jahm ibn Safwaan and his teacher al-Ja’d ibn Dirham, both of whom were executed for their wicked and heretical teachings. The correct belief with regard to the attributes of Allah (subhanahu wa ta'ala) is the belief of Ahlu's-Sunnah wa'l-Jamaa’ah. That is, we have faith in all of Allah’s attributes without denying them or their meanings (ta’til), without interpreting them and changing their meanings (tahrif), without explaining how they are (takyif) or likening them to those of the creation [tamthil].
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❖❐ A Jahmi is one who denies Allah’s attributes, following in the way of al-Jahm ibn Safwaan and his teacher al-Ja’d ibn Dirham, both of whom were executed for their wicked and heretical teachings. The correct belief with regard to the attributes of Allah (subhanahu wa ta'ala) is the belief of Ahlu's-Sunnah wa'l-Jamaa’ah. That is, we have faith in all of Allah’s attributes without denying them or their meanings (ta’til), without interpreting them and changing their meanings (tahrif), without explaining how they are (takyif) or likening them to those of the creation [tamthil].
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