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Hashi Al-Eritre

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About Hashi Al-Eritre

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    Following the Truth means Following the Salaf
  • Birthday 11/03/1983

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    Toronto Canada
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    Deen Deen Deen.
  1. Assalaamu 'alaikom, The Hadeeth: the One who knows himself, knows his Lord is actually not a hadeeth of the Messenger sulAllahu 'alayhi wassalaam. taken from "you can't post links until you reach 50 posts_www.islaam(contact admin if its a beneficial link)/main/display.php?id=21&category=6"]Ten Commonly Quoted Fabricated Ahadeeth[/url]
  2. Refutation Of The Ashari/Asharee/Ash'aree Aqeedah

    Conclusion The Attributes of Allaah as mentioned in the Qur`aan and sunnah are absolutely Unique. These Attributes are understood literally (in the case of the Attribute of kalaam, that Allaah Speaks, whenever He wishes, with a sound, in different languages, and this Speech is composed of words and letters, and is not created), but the actuality and 'how-ness' of these Attributes are not delved into, and any negative similarity between these Attributes and the attributes of the Creation are negated (in the case of this Attribute, that the speech of the creation is created, but the Speech of Allaah is not.). Understanding these Attributes 'literally' does not mean understanding them in the manner that they are found in the creation, or comparing them with the attributes of the creation; rather, it means affirming the linguistic meaning of that Attribute in a manner that befits the Creator, and will never be understood by mankind. The beliefs and deviations of the Ash'arees are all based upon their anthropomorphic understanding of the Attributes of Allaah. If they had only understood that the Attributes of Allaah cannot be compared to the attributes of the creation, nor are they based upon the attributes of the creation, they would not have had to resort to try to 'rationalise' these Attributes to remove this supposed anthropomorphism from them. The Ash'arees also failed to realise that, in their over-zealousness to remove this imaginary anthropomorphism that they believed existed in the Qur`aan and sunnah, they ended up comparing Allaah's Attributes with the attributes of inanimate objects. The Ash'arees are an example of how deviation occurs when the proper Islaamic methodology is not followed; they wished to refute the beliefs of the Mu'tazilah and the Jahmiyyah, and affirm the Attributes of Allaah, but since they were so influenced by the principles of Greek logic and rationalism, they ended up agreeing with the beliefs of the same groups that they sought to refute, and stated that the Qur`aan is created. In conclusion, the scholar of the sunnah, Imaam Muhammad ibn al-Hassan al-Aajurree (d. 360) stated: [57] ------------------------------- Footnotes: [57]It should be pointed out that some of the Ash’arees claim the the ‘Aqeedah of Ahl as-Sunnah wa al-Jamaa’ah (part of which was elaborated in this section) is an invention of Ibn Taymiyyah (d. 728 A.H.). They claim that the first person to claim that the Attributes of Allaah are to be taken in their literary meanings was Ibn Taymiyyah, and therefore he was the first to claim that the Kalaam of Allaah can be heard, and that the Qur’aan is the actual kalaam of Allaah. In order to refute this view, this author (ie. of this article) purposely avoided quoting even one statement of Ibn Taymiyyah throughout the last three sections. This was done to prove that the right to formulate aqeedah does not belong to Ibn Taymiyyah, but rather to Allaah and His Messenger (sulAllahu ‘alayhi wassalaam). In addition, the beliefs of all of the Companions, Successors, and the scholars of Ahl as-Sunnah after them was one, and that is the belief that was elaborated upon and defended above. Every single scholar quoted above lived centuries before Ibn Taymiyyah, therefore how could Ibn Taymiyyah be the first to propagate these views? Instead, it must be asked of the Ash’arees, “Can you name even one person before Aboo al-Hasan al-Ash’aree, and Ibn Khulaab, who held the views that you hold? As for us, we have quoted the Qur’aan, and the Sunnah, and the statements of the Companions and Successors, and the scholars of the first generations, the likes of Imaam Ahmad, Aboo Haneefah, as-Shafi’ee, Maalik, al-Bukhaaree, and ad-Daarimee to defend our beliefs. Who is there, before al-Ash’aree, and his teacher Ibn Kullaab, and the innovator Jahm ibn Safwaan, who held the beliefs that you hold?� But if they cannot respond to you – and of a surety they cannot respond to you – then know that they are a people who have turned away from accepting the Qur’aan and Sunnah, unless and until it agrees with their intellect and desires! Another manner by which they seek to confuse the people is by quoting famous and well-known scholars throughout Islaamic History who were Ash’arees or influenced to a certain degree by the beliefs of the Ash’arees. So, for example, they quote the likes of al-Baaqillaanee (d. 403 A.H.), al-Qurtubee (d. 671 A.H.), an-Nawawee (d. 676 A.H.), Ibn Hajr al-Asqalaai (d. 852 A.H.), as-Suyootee (d. 911 A.H.), Ibn Hajr al-Haythamee (d. 974 A.H.) and many more respected and loved scholars, and claim, “If all of these scholars are misguided Ash’arees, then who are the Ahl as-Sunnah?!� This may be refuted in a number of ways. Firstly, it is very clearly noticed that all the scholars mentioned lived after the first three generations of the hijrah, and these are the generations that the Prophet (sulAllahu ‘alayhi wassalaam) himself stated would be the best of all generations! The Ash’arees cannot quote even one reputable scholar from the time of the actual salaf that was on their beliefs, for the simple reason that there were none. The Ash’aree beliefs were founded and propagated during the fourth century of the hijrah, and became increasingly popular after that. We are commanded by the Prophet (sulAllahu ‘alayhi wassalaam) to take from the first three generations of Islaam, and we consider following them as part of our religion of Islaam. As for the generations and scholars that come after this time, then we look at them individually, and what is good from them we take, and what is incorrect we do not take. Secondly, we do not agree that all of these scholars were pure Ash’arees. The likes of al-Baaqillaani and Ibn Hajr al-Asqalaanee were influenced by the Ash’arees, but at the same time agreed with the Ahl as-Sunnah on some points (in fact, as-Suyootee even criticizes the belief that istiwaa means ‘to conquer’ (istawlaa) in his al-Itqaan). Therefore it is not accurate to describe them as being pure Ash’arees. Thirdly, these scholars were great scholars in their own fields, but we excuse their mistakes in Aqeedah, and say that, due to the environment that they were in, they were not exposed to the proper Aqeedah and therefore followed the Aqeedah of their scholars and teachers, which happened to be the Ash’aree Aqeedah. We consider them as our scholars, and love and respect them, but do not take from them in those matters in which they disagreed with the salaf, for the salaf are more beloved to us than those who came after them. Fourthly, these names that you quote may be responded to by quoting other names; names of famous scholars that were on the correct Aqeedah during the times of these scholars. In other words, not all the scholars of later generations were Ash’arees, for the scholars of the correct ‘Aqeedah have always existed and will always exist. The likes of Ibn ‘Abd al-Barr (d. 463 A.H.), al Baqhawee (d. 510 A.H.), Ibn Qudaamah (d. 610 A.H.), Ibn Taymiyyah (d. 728 A.H.), adh-Dhahabee (d. 748 A.H.), Ibn al-Qayyim (d. 758 A.H.), Ibn Katheer (d. 774 A.H.) and other scholars before them, during their time, and after them, may be quoted. The point is that all these scholars of later generations are not the criterion; the Ash’arees may quote famous names, and Ahl as-Sunnah may quote famous names. Rather, the true criterion are the actual scholars of the Salaf, and those that follow their ‘Aqeedah, and not any other generations besides them! May Allaah guide us and the Ash’arees to the correct path!
  3. Lessons On Tawheed

    The Fundamentals of Tawheed: Lesson 2 Author: Shaikh Usaamah Al-Qoosee Source: A four tape set he did in Egypt entitled "At-Tawheed" Translator: isma'eel alarcon Produced by: al-manhaj(contact admin if its a beneficial link) ======================== Dear brother in Islaam, I do not exaggerate when I say that many Muslims don't understand anything that the Prophet (saws) used to call to. What was the point that marked the differing between the Prophet (saws) and his people? Was it concerning the point of affirming that Allaah was the Creator? Rather, this was an issue that they both agreed on. And if he (saws) did speak about this aspect of Tawheed (Rububiyyah) then it was only so that he could connect it to the Tawheed (Oneness) of Allaah in Worship (Uluhiyyah), and this is the aspect of Tawheed that we are talking about now. So what we stated before that Allaah is the only Creator and that He is the only Administrator, and that He is the only Governor, this is Tawheed Ar-Rububiyyah or the Oneness of Allaah in His Lordship. And if you recall, this was the topic of the lecture that I gave in the conference on Tawheed in Masjid Al-'Azeez Billaah in the vicinity of Zaytoon. I said there that Tawheed Ar-Rububiyyah is a Tawheed that is innate. Everyone's fitrah (natural inclination) agrees with it. Everyone's fitrah (natural inclination) agrees with it. And no one rejects it except someone who suppresses it or restrains it, but who deep down inside agrees and acknowledges that Allaah is his Lord and that there is no Lord equal to Him. So therefore, there is no need to debate in this matter with someone who argues concerning this part of Tawheed. [Pharaoh said]: "And what is the Lord of the Worlds?" [surah Ash-Shu'araa: 23] Musa answered: "He is your Lord and the Lord of your ancient forefathers." [surah Ash-Shu'araa: 26] So he debated them with points that he knew they already held within their hearts. [in another ayah, he said to Pharaoh:] "You indeed know that these signs have truly been sent down by none but the Lord of the Heavens and the Earth." So he is calling Pharaoh and his people by saying "You indeed know." This means: "You acknowledge that inwardly and agree with it, so this matter does not require any affirmation or evidence for it. And Allaah says: "And they denied (the signs Musa brought) wrongfully and arrogantly, even though their own selves were convinced of them" [surah An-Naml: 14] Therefore, Tawheed Ar-Rububiyyah does not require affirmation nor does it require any evidences, as it complies with one's natural inclinations. Rather, the only thing that the messengers called their people to was Tawheed Al-Uluhiyyah (that Allaah alone must be worshipped) or Ilaahiyyah. Allaah says: "(The messengers said to their people): O My people! Worship Allaah (alone), you have no other god (that deserves to be worshipped) besides Him." [surah Al-A'raaf: 59, 65, 73 and 85] This is why we call it Tawheed. Why do we say Tawheed? It's meaning is: "Singling Allaah out in worship." "To single Him out" (Ifraad Allaah) means to worship Allaah and not worship anyone else besides Him - to worship only Allaah and not mix anything in worship with Him. This is the call of the Qur'aan - it addresses all those that know the revealed books and accepts the messengers, in Allaah's saying: "O People of the Book! Come to a word that is common between you and us. That we don't worship anyone except Allaah and that we don't mix anything in worship with Him and that none of us take others as lords besides Allaah. But if they turn away (and refuse) then say: Bear witness that we are Muslims." [surah Aali 'Imraan: 64] This was the call of the prophets and messengers. So it was as if the Messenger (saws) called them and said to them: "We do not call you to say something new, rather you and us – we are the same. We say to you: Come and we are with you. We will all devote ourselves to Allaah in obedience, so you and us are servants (worshippers) of Allaah. No one amongst us will glorify another person with the type of glorification that is only befitting for Allaah. No one amongst us will take another person as a lord besides Allaah. Instead, we will all worship Him alone. You and us are equal in this respect." This is what Tawheed is. O People of the Book, we do not call you to something that is specific to you apart from us. We do not invite you to let us subjugate you, so that we can be above you and you below us. Instead, we say that you and us are slaves (worshippers) of One God that has no partner or child or wife. This Kind Lord is the One whom all of us call to - that He alone must be worshipped and that nothing must be mixed with Him in worship. So Tawheed means singling Allaah out in worship and freeing oneself from everything that is worshipped besides Him. So therefore, the meaning of the statement of Tawheed is not that there is no Creator except Allaah. Rather it's meaning is that "There is no deity that deserves to be worshipped except Allaah." So we don't negate all Creators, and then affirm that for only Allaah, but rather we negate all deities that are worshipped, then we affirm that for only Allaah. So the meaning of Tawheed (Tawheed Al-Ilaahiyyah) is that we worship only Allaah and that we do not ascribe any partners to Him (when worshipping Him). So there is a big difference between us saying that the meaning of Tawheed is "there is no Creator except Allaah" and our saying that its meaning is "there is no god that has the right to be worshipped except Allaah." This in itself is similar to the example that I gave you for Tawheed Ar-Rububiyyah, when I said that some people - when asked how do you know your Lord - they respond: "I came to know him through (my) intellect." Inform these types of people that it is not for a Muslim to utter such a saying. Rather, it is Allaah who has given us the intellects and bestowed on us our minds, so how can we say that we don't know Him except through our intellect? Rather, we know Allaah - the correct answer is - that we know Allaah because of Allaah's guiding us (to that). This is the answer that you must respond with when asked such a question, O Muslim. ========================== To be continued inshaa Allah....
  4. Communicating With Those Who Passed Away

    Assalaamu 'alaikom, from the beliefs of the Muslim is that he believes in al-Barzakh, which is the transient span between death and resurrection. "It is Allah who takes away the Souls at the time of their death and those that die not during their sleep. He keeps those (Souls) for which he has ordained death and sends the rest for a term appointed. Verily in this are signs for a people who think deeply." (39:42) The following hadeeth describes al barzakh and what happens to a soul when it dies: Muhammad Ibnun-Nadr informed us saying: Mu’aawiyah Ibn ’Amr said: Zaa‘idah informed us saying: Sulaymaan al-A’mash informed me: al-Minhaal Ibn ’Amr informed me saying: Zaadaan informed us saying: al-Baraa‘ informed me saying: In a version there is something similar containing this addition : Shaykh Hamdee ’Abdul-Majeed as-Salafee says in his checking to al-Ahaadeethut-Tuwwaal (p. 59): “It is related by Ahmad (4/287-288, 295, 296, [no. 18491-18492, 18570, 18571]) and by ’Abdur-Razzaaq (no. 6737), and by Aboo Daawood at-Tiyaalisee (no. 812), and al-Aajurree in ash-Sharee’ah (p. 367-370) and al-Haakim (1/37-40), and Aboo Daawood (no. 4727). And it is related by an-Nisaa‘ee (4/78), and Aboo Daawood (no. 3196), and Ibn Maajah (no. 1548-1549), and Ahmad (4/297), and the first section is from him. Al-Haakim said: It is saheeh (authentic) upon the condition of the two Shaykhs, and adh-Dhahabee agreed with him, and the affair is as they say. It was also declared saheeh by Ibnul-Qayyim after he quoted its authentication from Abee Nu’aym and other than him. Refer to Ahkaamul-Janaa‘iz of our Shaykh, Muhammad Naasirud-Deen al-Albaanee.� So the hadeeth above establishes that indeed every soul that dies is taken to al Barzakh and remains there until the day of judgement. The life of al-barzakh is a special life, the nature of which is known to Allah. It is not like the life of this world in which the soul remains with the body. The Prophets and the martyrs are alive in al-barzakh as the Prophet (peace and blessings of Allah be upon him) said: “The Prophets are alive and they pray in their graves.� (Narrated by al-Mundhiri and al-Bayhaqi who classed it as authentic) Allah says: “And say not of those who are killed in the way of Allah, ‘They are dead.’ Nay, they are living, but you perceive (it) not.� (al-Baqarah: 154) The basic principle concerning the dead is that they do not hear the words of the living sons of Adam, because Allah says: “…but you cannot make hear those who are in graves.� (Fatir: 22) "you can't post links until you reach 50 posts_63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=13183&dgn=4"]Source[/url] wassalaamu 'alaikom
  5. Alcohol

    Assalaamu 'alaikom, A Muslim should never be in the company of those who are indulging in major sins. You wouldnt allow yourself to go to concerts, or night clubs, or bars, but how is this situation so much different than being in a bar? Alhamdulillah atleast you disliked it in your heart, but next time, if you are unable to adminish them to stop, then excuse yourself from that group.
  6. at-Tasawwuf and al-Fuqaraa’ Ibn Taimiyyah on Sufism and the Paupers Taken from: Majmoo’ al-Fataawaa Ibn Taimiyyah Translated by: Aboo Ishaaq Rasheed Gonzales for QSS(contact admin if its a beneficial link) In Allah's name, the Most Merciful, the Compassionate. Shaikh al-Islam – may Allah venerate his soul – was asked: about at-tasawwuf (sufism), and they are of types, and [about] the fuqaraa’ (paupers) are types. So what are the characteristics of each type? And what is one obligated and recommended to follow? So he replied: The praise is Allah’s. As for the word “as-soofiyyah�: then indeed, it was not widespread during the three generations.[1] However, speaking of it become widespread after that. Speaking of it has been conveyed from more than one of the imaams and the shaikhs; such as al-Imaam Ahmad bin Hanbal, Abee Sulaimaan ad-Daaraanee and others. And it has been narrated about Sufyaan ath-Thawree that he spoke of it. And some of them mention that about al-Hasan al-Basree. And they dispute about the meaning that as-soofee is linked to, for indeed, it is from the names of ascription; such as al-Qurashee, al-Madanee and the likes of that. So, it is said: that it is an ascription to the people of suffah.[2] It is wrong because if it were like that, it would be said “suffee�. It is said: [it is] an ascription to the front row (as-saff al-muqaddam) between Allah’s hands, and it is wrong because if it were like that, it would be said: “saffee�. It is said: [it is] an ascription to the chosen one (safwah) from Allah’s creation. It is wrong because if it were like that, it would be said: “safwee�. It is said: [it is] an ascription to Soorah bin Bishr bin Add bin Taabikhah, a tribe from the Arabs neighbouring Makkah from ancient times. The ascetics are ascribed to them, and this, even if it was in agreement with the ascription from the angle of wording, then indeed, it is weak also because [(i)] those ones are not famous, nor well-known with most of the ascetics. And [(ii)] because if the ascetics were ascribed to these ones, this ascription would surely have existed during the time of the Companions, the Taabi’een and their followers first. And [(iii)] because the majority of those who speak of the name “as-soofee� do not know this tribe and it is not favourable that it be linked to a tribe in jaahiliyyah that does not have an existence in Islam. It is said – and it is well-known –: that it is an ascription to clothes of wool. For indeed, the first of what appeared of the Soofiyyah was from al-Basrah. The first who set up small soofee meetings were some of the companions of ‘Abdil-Waahid bin Zaid.[3] ‘Abdul-Waahid was from the companions of al-Hasan. In al-Basrah, he was from the exaggerators in asceticism, worship, fear [of Allah] and similar to that, of whatever did not exist in the rest of the people of cities. And because of that, it used to be said, “Koofan jurisprudence, Basran worship.� Abush-Shaikh al-Asbahaanee had narrated with a chain from Muhammad bin Seereen that it reached him that a people used to give preference to clothes of wool, so he said, “Indeed, a people make wool better saying that they are of those who resemble the Messiah, son of Mary. And [we say] the guidance of our Prophet is more beloved to us. The Prophet r used to wear cotton and other than it,� or words similar to this. So because of this, the majority of what is mentioned from the exaggerators in this matter, certainly it is from the worshippers of al-Basrah, like the mention of whoever died or lost consciousness in hearing the Qur’an or similar to it; such as the story of Zuraarah bin Awfaa, a judge of al-Basrah. In the dawn prayer, he recited ((Then when the trumpet is sounded,)) (74:8) then fell dead. And like the story of Abee Juhair al-A’maa, who Saalih bin al-Mizzee recited to, then died. And similarly, others from those who narrated that they died by hearing their recitation. Among them used to be groups who would become stunned when hearing the Qur’an. None of this existed among the Companions, so when that became apparent a group from the Companions and the Taabi’een rebuked that; such as Asmaa’ bint Abee Bakr, ‘Abdullah bin az-Zubair, Muhammad bin Seereen and similar to them. And those who rebuke them have two objections: From them is the one who thought of that [behaviour] as [being] pretentiousness (takalluf) and affectation (tasannu’). It is mentioned from Muhammad bin Seereen that he said, “There is nothing between us and between these ones who would lose consciousness when hearing the Qur’an except that it is recited upon one of them while he is on a wall, then if he fell, then he is truthful.� And from them is the one who rebuked that [behaviour] because he saw it as a heresey, in contradiction to what is known from the guidance of the Companions; just as it is transmitted from Asmaa’ and her son, ‘Abdullah [bin az-Zubair]. That which the majority of the scholars are upon, is that the one from these [people], if he was overwhelmed unknowingly, and if the established condition was more perfect from him, and due to this, when al-Imaam Ahmad was asked about this, he said, “The Qur’an was read upon Yahyaa bin Sa’eed al-Qattaan and he fainted. If anyone had the strength to resist that from himself, surely Yahyaa bin Sa’eed would resist it, for I have not seen a saner person than him,� and similar to that. It has been transmitted from ash-Shaafi’ee that he agreed with that. ‘Alee bin al-Fudail bin ‘Iyyaad, his story is well known. And altogether, then this is abundant from whoever’s truthfulness is not suspected. However, the conditions that existed during the Companions, they are mentioned in the Qur’an; and they are the fear of the hearts, the watering of the eye and shuddering of the skins. Just as He, exalted is He, said, ((Surely, the believers are those, when Allah is mentioned, their hearts become frightened and when His verses are recited to them they increase them in faith, and upon their Lord they rely./b])) (8:2) And He, exalted is He, said, ((Allah sent down the best speech as a reiterating uniform book, the skins of those who fear their Lord shudder from it. Then their skins and their hearts relax at the remembrance of Allah.)) (39:23) And He, exalted is He, said, ((When the Most Merciful’s verses were recited to them they fell prostrating and crying.)) (19:58) And He said, ((And when they heard what was sent down to the Messenger you saw their eyes overflowing with tears because of what they recognised of the truth.)) (5:83) And He said, ((They fall to their faces [in prostration] crying and it inceases them in humility.)) (17:109)[4] And the condition of these [people] might be censured by someone who has something of the hardness of the hearts, the coverings over them and the alienation from the religion, of what is blameworthy – and they have done so. And from them is the one who thinks that this condition of theirs is the most perfect of conditions, its most complete and its highest. Both groups in these affairs are censured. Rather, the degrees are three: To be continued... -------------------------------------------------------------------------------- [1] [t] Shaikh al-Islam is referring to the first three generations of Muslims in Islam: the Companions y, the Taabi’oon and their followers. Also referred to as as-Salaf as-Saalih. [2] [t] The people of suffah were the poor companions of Prophet Muhammad r who used to live in his Masjid. [3] ‘Abdul-Waahid bin Zaid, Aboo ‘Ubaidah al-Basree, shaikh of the Soofiyyah and their preacher. He followed al-Hasan al-Basree and others. al-Bukhaaree said, “They abandoned him.� an-Nasaa’ee said, “Abandoned in hadeeth.� al-Jawzjaanee said, “Evil in madhhab. He is not from the sources of truth.� He died after 150H. [siyar A’laam an-Nubalaa’ (7/178-180), Meezaan al-I’tidaal (2/372, 276)]. [4] [t] Here, Shaikh al-Islam is quoting these verses to show the type of behaviour that should be expected from the believer when hearing the Qur'an. More than this is excess, less than this is falling short. And Allah is more knowledgeable.
  7. Refutation Of The Ashari/Asharee/Ash'aree Aqeedah

    (Continuation of 'Section III. A Refutation of the Ash'arees') In addition, if the Ash'arees maintain that the kalaam of Allaah is without sound, then the following points must be answered: 1) If the kalaam of Allaah is without sound, then what did Moosa hear when Allaah spoke to Him? If they respond that Allaah created a sound, and caused Moosa to hear that created sound, then this means that this created object stated, "O Moosaa, Verily, I am your Lord...Verily, I am Allaah, there is not god save me, so worship Me..." (20:12-14). Therefore, if they state this, it implies that this created object claimed to be Allaah, and asked Moosa to worship it! However, if they state that it was the actual kalaam of Allaah, then it must be asked, "How then did Moosa hear it if you claim that Allaah's kalaam is without sound?" The scholars of the Ash'arees have not been able to provide a satisfactory response for this. 2) If the kalaam of Allaah is without sound, then what special status do those prophets whom Allaah spoke to gain? In other words, what is the superiority of Moosa over the other prophets if he did not hear the kalaam of Allaah? The Qur`aan mentions that one of the blessings that certain prophets have been given is that Allaah spoke to them directly: "These are the Messengers! Some of them We blessed (with a higher status) over others. Some of them Allaah spoke to..." (2:253). Also, if Allaah speaks to a prophet, but that prophet cannot hear him, then of what difference is this type of inspiration to the other types of inspiration? Allaah says, "It is not possible for any human being that Allaah should speak to him, unless it be by Inspiration, or from behind a veil, or (that) He sends a Messenger to reveal what He will by His Permission. Verily, He is the Most High, Most Wise" (42:51) This verse mentions different types of inspirations. If, according to the Ash'arees, the kalaam of Allaah cannot be heard, then when Allaah speaks from 'behind a veil,' how is this different from the other forms of inspiration? [47] 3) If the kalaam of Allaah is an 'internal' kalaam, similar to the 'speech' of the mind, then what is the difference between the Knowledge ('ilm) of Allaah, and His Speech. Allaah has described Himself with both of these characteristics in the Qur`aan. If the Speech of Allaah cannot be heard, and is an internal Speech, then this implies that it is the same as the Attribute of Knowledge. There is another point that the belief of the Ash'arees implies, and this is a very dangerous implication: Just as the attribute of speech is a noble attribute, its opposite, muteness, is a characteristic that is not desired, nor is it considered praiseworthy. It is well known that the one who is mute is not like the one who speaks. Therefore, to claim that Allaah does not possess the attribute of speech (or to interpret it away as the Ash'arees do) is in reality blasphemous, as this then implies that the Creator is mute, yet Allaah is free of all attributes of imperfection. In fact, this principle of faith was one of the most powerful arguments that the prophets used to deny the worship of other than Allaah! The stories of Ibraheem and Moosaa clearly show this. The Story of Ibraheem Ibraheem's story with the idols is well known: Ibraheem destroyed all of the idols of his people except the largest one. When his people discovered this, they questioned him as to whether he was the culprit. Ibraheem answered, as mentioned in the Qur`aan, "'Rather, this one, the largest of them, did it! (Why don't you) ask them, if they can speak!' So they turned to themselves, and said, 'Verily, you are the wrong-doers (since you left the idols unguarded).' Then they turned to themselves (again) and (responded), 'You know very well (O Ibraheem) that these (idols) do not speak' (Abraham) replied, 'Do you then worship besides Allaah objects that can neither profit you nor harm you? Fie to you, and upon that which you worship besides Allaah! Have you no sense?!'" (21:63-67) In these verses, Ibraheem showed his people that their idols were not worthy of worship, primarily because they could not speak. After they themselves acknowledged this, Ibraheem rebuked them, and asked them, "Have you no sense?!" meaning, "How can an object that cannot even speak be worthy of worship?" Notice that Ibraheem was referring to a speech that could be heard, for Ibraheem's people did not answer Ibraheem with the belief of the Ash'arees, "Our god speaks, but a speech that is not heard - an internal speech of the mind!" for they understood what Ibraheem meant!! This is why they turned to themselves, and realised the foolishness of their actions, and could only reply with the feeble response that everyone knew that their idols could not speak! The Story of Moosa Likewise, when the Children of Israa`eel took the calf that they had built as an object of worship, they were reprimanded in the Qur`aan. Allaah says, "Did they (those who worshipped the calf) not realise that it (the calf) could not respond to them with a (single) word, nor did it have any power to harm or benefit them?" (20:89) In another verse, Allaah says, "And the people of Moses made in his absence, out of their ornaments, the image of a calf that made a sound (like the mooing of a cow). Did they not realise that it could not speak to them, nor guide them to the (straight) path?" (7:148) In these two verses, Allaah reprimanded the Children of Israa`eel for worshipping the calf, since the calf was not a perfect object, and one of the clearest indications that it was not worthy of worship was that it could not speak! Even though the calf made noises, it was not capable of intelligent speech. Therefore, these two stories show that muteness and incoherent speech are attributes that do not befit the Creator, and thus the people of Ibraheem and Moosaa were rebuked for taking gods that were mute. Yet, the Ash'arees, thinking that they were removing all negative attributes from Allaah, in reality equated the Creator with the attributes of these idols, and thus fell into the same error as the people of Moosa and Ibraheem did with regards to the attribute of speech! This is why Haaroon ibn Ma'roof (d. 231 A.H.), one of the scholars of the salaf, said, "Whoever presumes that Allaah does not speak, then in reality he is worshipping idols." [48] The Ash'arees also claim that the kalaam of Allaah is not related to His will, which implies that Allaah does not speak when He wishes to, but rather He is continually speaking. The fact that Allaah's kalaam is related to His Will (in other words, Allaah Speaks when He wishes to Speak) is clearly shown in the Qur`aan. Allaah says, "Verily, His Command, whenever He intends a thing, is only that He says, 'Be!' - and it is" (37:82). In this verse, Allaah clearly shows that His kalaam is related to His Will, for whenever Allaah intends a thing, He says to it "Be!" which proves that Allaah Speaks when He wishes. Likewise, Allaah states, "And when Moosa came to Our appointed time and place, and his Lord spoke with him..." (7:143). This verse shows that Allaah spoke to Moosa after Moosa had arrived to the meeting point; not before it, nor after it - once again proving that Allaah speaks when He wishes. The Ash'arees also claim that the kalaam of Allaah is all the same meaning, [49] and cannot be divided into parts. This principle then leads them to state that the Qur`aan, Torah and Injeel are in essence the same, and they only differ in their expressions and languages. If this were the case in reality, then the Qur`aan, Torah and Injeel, when translated into one language, should be the same, since their essence is the same. However, it is well known that each of these three books differs from the other greatly. In addition, if the kalaam of Allaah cannot be divided into parts, and is one whole concept, then this raises a problem that the Ash'arees must solve. The following conversation between one of the scholars of Ahl as-Sunnah, Aboo Nasr as-Sijazee (d. 444 A.H.) and one of the scholars of the Ash'arees will prove interesting: [50] In other words, if the kalaam of Allaah is one essence, and cannot be divided into parts, then when Allaah spoke to Moosa, did Moosa hear all of the kalaam of Allaah? If so, then this implies that Moosa gained all the knowledge of Allaah, and this is not possible. However, if this is not so, then this implies that Moosa understood a part of the kalaam of Allaah, which is what the Ahl as-Sunnah believe. The final point that will be discussed is in fact the most dangerous consequence of the belief of the Ash'arees. Since the Ash'arees claimed that Allaah did not actually speak the Qur`aan with a voice that is heard, and that His kalaam is not in any language, and not composed of words and letters, they then had to answer a number of questions, including: "Where did the Qur`aan that is present amongst us originate from? And what, then, is the Arabic Qur`aan, with its words and letters?" In other words, since the Ash'arees claimed that Allaah's kalaam could not be heard, then from where did the Qur`aan come from? And who was the first to recite it? And if, as the Ash'arees claim, the kalaam of Allaah is not in any language, and neither is it composed of words and letters, then what is the relationship of the Qur`aan, which is in Arabic and composed of words and letters, with the kalaam of Allaah? Concerning this point, the Ash'arees were forced to admit that the Qur`aan is not the actual kalaam of Allaah (since it is in Arabic, and composed of words and letters), but instead an 'expression' (Ar. 'hikaayah', or ''ibaarah') of the kalaam of Allaah. As to who (or what) was the first to actually 'express' it, the Ash'arees differed amongst themselves into a number of opinions, all of which are equally blasphemous! Most of them stated that the Qur`aan was first created in the Lauh al-Mahfoodh (in other words, the Arabic words of the Qur`aan did not exist until they were created by Allaah in the Lauh al-Mahfoodh), thus explicitly claiming that the Qur`aan was created; others stated that Allaah made Jibreel understand the meaning of the Qur`aan, and Jibreel was the first to verbalize it, thus making the Qur`aan the speech of Jibreel; yet others stated that the Qur`aan was inspired in meaning and first spoken by the Prophet (sulAllahu ‘alayhi wassalaam), thus making the Qur`aan the speech of the Prophet Muhammad (sulAllahu ‘alayhi wassalaam). In other words, the Ash'arees were forced to admit that the Arabic Qur`aan is not the actual kalaam of Allaah, and that it is created. This is due to the fact that they differentiated between what they called an 'internal kalaam' of Allaah, which is without language, sound and words, and between the actual Qur`aan, which is in Arabic, recited and heard, and composed of words. This 'internal kalaam' of Allaah, according to them, is not created, but the Qur`aan, since it is only an 'expression' of the 'internal kalaam', and not the actual kalaam of Allaah, must be created. Thus, the Ash'arees explicitly state and believe that the Qur`aan is created, even though they then follow up this statement with the phrase, "...but the kalaam of Allaah is not." As one of their most famous scholars, Ibraheem al-Baajooree (d. 1277 A.H.), wrote, "The belief of the Ahl as-Sunnah (intending the belief of the Ash'arees) is that the Qur`aan, meaning the internal kalaam (of Allaah) is not created, but the Qur`aan, meaning the one that we recite, is created." [51] Therefore, in essence, the Ash'arees agreed with the Jahmiyyah and the Mu'tazilah that the Qur`aan is created. It must be asked: When all of the scholars of the salaf vehemently spoke against those who believed that the Qur`aan was created, and even accused them of disbelief, were they referring to this concept of 'internal kalaam' that the Ash'arees invented, or where they referring to the Qur`aan that is well known to all Muslims? And when Imaam al-Lalikaa`ee (d. 418 A.H.) quoted over five-hundred scholars of the salaf stating that the Qur`aan is the kalaam of Allaah, and not created, did any of these scholars differentiate between this 'internal kalaam' and the actual Qur`aan, and state that the Qur`aan is only an 'expression' of this 'internal kalaam'? The answer is very clear: none of the salaf preached or believed the doctrines that the Ash'arees invented, and none of them differentiated between an 'internal kalaam of Allaah' and the Qur`aan. What the salaf were referring to when they said that the Qur`aan is the kalaam of Allaah, and that the Qur`aan is not created, is the actual Qur`aan, and not an imaginary and invented 'internal kalaam'. None of them, not even a single scholar (before Aboo al-Hasan al-Ash'aree and his teacher Ibn Kullaab), mentioned this concept of an 'internal' kalaam, and differentiated between it and the actual Qur`aan! The salaf are all quoted as saying, "The Qur`aan is the kalaam of Allaah, not created," yet the Ash'arees state, "The Qur`aan is only an expression of the kalaam of Allaah, and is created"!! “Are these two examples the same? Alhamdulillaah; but most of them do not know!" (39:29). In fact, some of the early scholars during the time of the salaf explicitly refuted the beliefs of the Ash’aarees. Ahmad ibn Seenan al-Waasitee (d. 256 A.H.), one of the teachers of Imaam al-Bukhaaree (d. 256 A.H.) and Imaam Muslim (d. 261 A.H.), said in refutation of the belief of Ibn Kullaab (which was later taken by Aboo al-Hasan al-Ash'aree), "Whoever presumes that the Qur`aan...is only an 'expression' (of the kalaam of Allaah) is a heretic who wishes to destroy Islaam. He is a disbeliever in Allaah. This Qur`aan is the Qur`aan that Allaah revealed through Jibreel to the Prophet (sulAllahu ‘alayhi wassalaam)..." [52] The scholar Aboo al-Abbaas Ahmad ibn Umar ibn Surayj (d. 303 A.H.), whom Imaam ad-Dhahabi called the 'Renovator' (mujaddid) of the fourth century [53], and because of whom the fiqh of Imaam as-Shafi'ee (d. 204 A.H.) was popularised, wrote, [54] In addition, the beliefs of the Ash'arees are very similiar to the beliefs of the Lafdhiyyah (mentioned above), who believed that a person's recitation of the Qur`aan is created (whereas the Ash'arees believe that the actual text of the Qur`aan and the recitation of the Qur`aan is created). Imaam Ahmad (d. 241 A.H.) stated, "The Lafdhiyyah are in reality encircling the belief of Jahm (ibn Safwaan), for they believe that Jibreel came with something created (to the Prophet (sulAllahu ‘alayhi wassalaam))." [55]. In another narration, Imaam Ahmad was asked, "What is your opinion concerning those who say, 'Our recitation of the Qur`aan is created''? Imaam Ahmad replied, "These people are worse than the Jahmiyyah. Whoever believes this, then he believes that Jibreel came with something created, and the Prophet (sulAllahu ‘alayhi wassalaam) preached something created!" [56] It should be noted that the belief that Jibreel came with something created, and the Prophet (sulAllahu ‘alayhi wassalaam) preached something created, is exactly the belief of the Ash'arees, for they believe that the Arabic Qur`aan is created. ------------------------------- Footnotes: [47]Refer to Chapter 3 of the book for the discussion of the various types of inspiration (wahy). [48]Reported by ‘Abdullah ibn Ahmad, #209. [49]It should be pointed out that the Ash’aree scholars themselves have differed with regards to this point. Some of them claim that the kalaam of Allaah can be divided into commands, prohibitions, and facts, others have different classifications, but the majority did not agree with this. This difference of opinion in and of itself is an indication of the people of innovation. The scholars of the Ahl as-Sunnah do not disagree amongst themselves in primary matters of Aqeedah. [50]Reported in Dar Ta’aarud al-‘Aql wa an Naql, 2/90. Taken from Noor, p. 537, with some changes. [51]Reported in Kifaayat al-‘Awaam, p. 104. Taken from Juday’, p. 398. Al-Baajooree was perhaps the most famous of the Ash’arees during the last century. He has an extremely popular explanation to the Jawharah (the basic text book of the Ash’aree faith), entitled, Tuhfat al-Mureed alaa Jawharat at-Tawheed. [52]Juday’, p. 436. [53]Adh-Dhahabee, Siyar, 14/201. [54]Juday’, p. 438. [55]ad-Dhahabi, al-Uluww, p. 191 [56]ad-Dhahabi, al-Uluww, p. 212.
  8. Refutation Of The Ashari/Asharee/Ash'aree Aqeedah

    Section III. A Refutation of the Ash'arees The Ash'arees are a group that take their 'aqeedah, and their name, from the teachings of Aboo al-Hasan Alee ibn Isma'eel al-Ash'aree (d. 324 A.H.). [34] [35] With regards to the kalaam of Allaah, the Ash'arees brought forth an 'aqeedah that was unknown to the salaf. They claimed that Allaah does posses the Attribute of Speech, and that the Qur`aan was the kalaam of Allaah, and in this they agreed with the Ahl as-Sunnah. However, they explained this attribute in a unique way, for they claimed that Allaah's kalaam was an 'internal' kalaam - a kalaam that could not be heard by anyone. They equated it with the concept of thinking, and stated that, just as the thoughts of men are a type of speech that cannot be heard, likewise the kalaam of Allaah is an internal speech that cannot be heard. Therefore, they claimed that Allaah does not speak with sound, and that his kalaam does not consist of words or letters. They further stated that Allaah's kalaam is not related to His Will; in other words, according to the Ash'arees, Allaah is continually speaking, and will always be speaking - He does not speak when He wishes. They further claimed that the kalaam of Allaah is in fact one meaning, and cannot be divided into parts. This led them to claim that the Torah, Injeel and Qur`aan are all in fact 'expressions' of the same kalaam, but the actual kalaam of Allaah is without any language, and is of the same meaning. Therefore, according to them, the essence of the Torah, the Injeel and the Qur`aan is the same. Since they claimed that Allaah's kalaam is an internal kalaam, they then followed up this principle by stating that the actual text of the Qur`aan is created, but the kalaam of Allaah is not. The Arabic Qur`aan, according to the Ash'arees, is not the actual kalaam of Allaah, but rather an 'expression' of the kalaam of Allaah. [36] Aboo Haamid al-Ghazaalee (d. 505 A.H.), one of the leaders and expounders of this 'aqeedah, wrote, "Allaah speaks without words, sounds and letters...and His Speech is the Speech of the mind (i.e., internal speech). Just as the speech of the mind has no sound or words, so His Speech has no sound or words." [37] The primary principle that led the Ash'arees to distort many of Allaah's Names and Attributes is that they wished to remove all resemblance between Allaah's Names and Attributes, and between those of the creation. This principle, which in essence is correct, was taken by the Ash'arees to an extreme. They used their intellect and logic to decide which of Allaah's Names and Attributes gave some type of resemblance, or anthropomorphic [38] qualities, and those Names and Attributes which did not. Based on this classification, they then interpreted those Names and Attributes which they felt gave anthropomorphic qualities contrary to their literal, understood meanings, thinking that by doing this they were removing any fear of resemblance between Allaah and His creation. In reality, their over-zealousness to free the Names and Attributes of Allaah from resembling those of His creation led them to deny and distort many of His Names and Attributes. They used their intellect as the criterion to understand Allaah's Names and Attributes. Whatever they felt was not befitting to Allaah, even if Allaah Himself had affirmed it, they interpreted until it satisfied their intellect. As Aboo Haamid al-Ghazaalee, wrote, "All that is found in the traditions (the Qur`aan and sunnah) (concerning the attributes of Allaah) is examined. Then, if the intellect can agree with it, it becomes obligatory to believe in it...But as for those (attributes) which are deemed by the intellect to be impossible, then it becomes obligatory to interpret what has been found in the traditions (the Qur`aan and sunnah), for it is not imaginable that the traditions will contain something that contradicts the intellect. As for the hadeeth which contain characteristics of resemblance (of Allaah between His creation), then most of them are not authentic, and those that are authentic are not explicit, but rather can be interpreted." [39] Therefore, they took their intellect to be their criterion to accept and understand the Attributes of Allaah, so whatever their intellect agreed with, they accepted, and whatever their intellect could not understand, they rejected or re-interpreted. And had they believed in them, without asking, "How?" or "Why?" it would have been better for them. However, they neglected a very crucial point, and that is that Allaah, all Glory be to Him, is more aware of His Names and Attributes than His creation is, and Allaah is more eloquent than any of His creation is. Therefore, it is not appropriate to re-interpret any Name or Attribute that Allaah (or the Prophet (sulAllahu ‘alayhi wassalaam)) has described Himself with, merely because our minds cannot comprehend the actuality of an Attribute. They also neglected the fact that it is not possible to compare Allaah's Attributes and to try to understand them by making analogies with the attributes of the creation. Imaam al-Barbahaaree (d. 329), one of the scholars of the salaf, said: [40] Yet, the Ash'arees delved into concepts that could not be understood by men, and tried to reason the actuality of the Attributes of Allaah. To illustrate this example, with regards to the attribute of kalaam, the Ash'arees reasoned that the one who speaks must speak with sound and breath, and these are created. In addition, they argued that speech must come from a combination of organs, such as the tongue, throat and mouth, but Allaah is free of these. They also reasoned that words, composed of letters, can never be eternal, since one letter follows another, and has a specific place in each word. Therefore, since each letter is sequential, following the one before it, it cannot have existed from eternity. [41] Therefore, according to them, it was not possible for Allaah's kalaam to be with sound, or for Allaah's kalaam to be composed of words and letters, for if it were, it would be created. It can be seen, then, that the Ash'arees used their logic to distort clear, explicit concepts in the Qur`aan and sunnah, by first comparing the Attributes of Allaah to those of the creation, and then reasoning that, since Allaah is not like His creation, these Attributes must have a different meaning. Had they only understood that Allaah is Unique, and there is nothing similar to Him, and that it is not possible to understand Allaah's Attributes by comparing them to those of the creation, it would have saved them from falling into the error of denying these Attributes. As for their belief that the kalaam of Allaah is without sound, this contradicts the proofs that were given in the previous section from the Qur`aan, sunnah and statements of the salaf. The presumption that sound must come from organs is a presumption based upon the characteristics of humans. Therefore, it is not necessarily true for all objects. Allaah, all Glory and Praise be to Him, has made the Heavens and the Earth speak, for they responded to His Command and "said, 'We come, willingly!'" (41:12), and Allaah, all Glory and Praise be to Him, will make the skins of the disbelievers speak on the Day of Judgement, "And they (the disbelievers) will say, 'Why did you (our skins) testify against us?' They will say, 'Allaah has caused us to speak, as He causes all things to speak...'" (41:21). Allaah caused these objects to speak, yet these objects do not have the organs that humans need to speak. Is not Allaah, the one who created all things, capable of speaking as He wishes? Imaam Ahmad (d. 241 A.H.) stated, [42] Therefore, to claim that if the kalaam of Allaah were with sound, it would entail giving these characteristics to the Creator, cannot be accepted, for it is an analogy of Allaah with man, and this is improper. Abdullaah ibn Ahmad ibn Hanbal (d. 290 A.H.) said, "My father (Imaam Ahmad) said, 'The hadeeth of Ibn Mas'ood states that when Allaah Speaks, a sound is heard which sounds like (the moving of) a chain over a rock. And this (hadeeth) is denied by the Jahmiyyah. [43] These people are disbelievers, they wish to cause confusion and deceive the people. Whoever presumes that Allaah does not Speak is a disbeliever! Verily, we will continue to narrate these hadeeth as they came to us!" [44] In this narration, Imaam Ahmad is stating that any person who denies the fact that Allaah speaks with a sound is of the Jahmiyyah. In another narration, Abdullaah said, "I asked my father: Some people are claiming that Allaah does not speak with a sound." Imaam Ahmad replied, "Nay! Allaah speaks with a sound, and the only people who deny this are the Jahmiyyah. They wish to confuse the people and deny (the Attributes of Allaah)." [45] Imaam as-Shahrastaanee (d. 548 A.H.), while discussing the historical development of the various sects related to the kalaam of Allaah, wrote, "Then (Aboo al-Hassan) al-Ash'aree came, and invented a third opinion, and claimed that all sound must be created. And with this (opinion), he contradicted the consensus (ijmaa') before him, for he claimed that what we recite is not the actual kalaam of Allaah. And this (belief) is the essence of innovation." [46] ------------------------------- Footnotes: [34]It should be pointed out that Aboo al-Hasan al-Ash’aree himself went through three phases during his lifetime. During the first phase, he was a Mu’tazilee. However, after the scholars of the Mu’tazilah could not satisfy his questions on particular issues of faith, he left them and started teaching the ‘aqeedah of Aboo Muhammad ‘Abdullah ibn Sa’eed ibn Kullaab (d. 240 A.H.). Ibn Kullaab, and al-Ash’aree during this stage, tried to refute the beliefs of the Mu’tazilah and defend the teachings of Ahl as-Sunnah, but unfortunately the methodology that they used to refute the Mu’tazilah was itself greatly influenced by Greek philosophy. Thus, they themselves fell into many errors, especially in the area of the Names and Attributes of Allah. (Only one of their errors will be elaborated in this section, but it should be kept in mind that a refutation of one point of belief of any group is an ipso facto refutation of that group’s claim to be Ahl as-Sunnah, since the beliefs of Ahl as-Sunnah must be perfect). During the last stage of his life, al-Ash’aree rejected the teachings of Ibn Kullaab, and accepted the ‘Aqeedah of Ahl as-Sunnah. It was also during this stage that he wrote his book al-Ibaanah, in which he defended the ‘Aqeedah of the Salaf, and believed in the Attributes of Allaah, such as istiwaa (rising over the throne), wajh, yad and other attributes. Therefore, in reality, those who claim to be Ash’aree are not truly following Aboo al-Hasan al-‘Ash’aree, for if they were, they would follow the ‘Aqeedah that he had at his death, and not the ‘Aqeedah of Ibn Kullaab, which he renounced before his death. [35]It should be mentioned that this section is also a refutation of the sister group of the Ash’arees, the Maaturreedees. The beliefs of these two groups with regards to the kalaam of Allaah are practically the same for our purposes. [36]These are the primary points of difference between Ahl as-Sunnah and the Ash’arees with regards to the kalaam of Allaah. It must be mentioned that some of these points are based upon certain principles that the Ash’arees use to distort many of the Attributes of Allaah. However, due to the brevity of this discussion, these will not be mentioned or refuted. For a full refutation, see Noor’s doctoral dissertation on the subject, Manhaj Ahl as-Sunnah wa Manhaj al-Ashaa’irah fee Tawheed Allaah Ta’aala, al-Ghuraba Publications, Islamic University of Madeenah. 1995. [37]Cf. al-Ghazalee, Abu Hamid: Ihyaa ‘Uloom al-Din, Ashraf Publishers, Lahore, n.d., v.1, p.133. It is claimed that Imaam al-Ghazalee, at the end of his life, recanted from the ‘Aqeedah of the Ash’arees and accepted the Aqeedah of the Salaf. [38]Anthropomorphic: To give an object human-like characteristics. [39]From his al-Iqtisaad fee al-‘Itiqaad, p. 132. Taken from Noor, v. 1, p. 90. [40]Al-Barbahaaree, al-Hasan. Sharh as-Sunnah (Maktabah as-Sunnah, Cairo, 1896), p. 28. [41]Cf. Al-Juday’, pps 375-379, and Noor, pps. 517-542, for these and other logical proofs that the Ash’arees bring, along with their refutation. The Ash’arees also try to prove the fact that the word kalaam signifies and internal thought, and not necessarily a spoken word. Their primary proof is a line of poetry attributed to a pre-Islaamic Christian. However, this meaning that they seek to prove contradicts the understood meaning of the word kalaam in the Arabic Language. In addition, Allaah uses other words besides ‘kalaam’ (such as nidaa) to denote His Speech, and these words all denote speech with sound. See the above references for a more detailed discussion. [42]Ar-Radd ‘ala al-Jahmiyyah, p. 131; cf. al-Harbee, p. 375. [43]This author adds: And the Ash’arees! [44]Reported by Abdullah ibn Ahmad in as-Sunnah, #534. [45]Al-Harbee, p. 373. [46]Nihaayat al-Aqdaam, p. 313; taken from al-Harbee, p. 365.
  9. Valid Reason To Pray Sitting?

    "you can't post links until you reach 50 posts_63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=36738&dgn=4"]Source[/url] Question : I am pregnant, and now i have concerns about praying sitting down. Usually i am able to do ruku, sit on the ground and almost complete the salah, except for sujud which may not be completely correct as it is very uncomfortable. so i am wondering, should i sit and pray even though i am capable of praying most of the salah, or should i pray the best i can. also what is the proper way of praying sitting down, is it in a chair or on the ground? Also, if i can stand and do ruku, but i cannot go down, should i stand for the standing parts and sit in a chair for the sitting parts. please answer soon, since i cannot find any information on this and am confused as what to do. Answer : Praise be to Allaah. The basic principle concerning the prayer of one who is sick is that he should do whatever he is able to of the essential parts of the prayer, and he does not have to do what he is unable to do. This is indicated by a great deal of evidence from the Qur’aan and Sunnah. Allaah says (interpretation of the meaning): “So keep your duty to Allaah and fear Him as much as you can� [al-Taghaabun 64:16] “Allaah burdens not a person beyond his scope� [al-Baqarah 2:286] And the Prophet (peace and blessings of Allaah be upon him) said: “If I command you to do a thing, then do as much of it as you can.� Narrated by al-Bukhaari, 7288; Muslim, 1337. It was narrated that ‘Imraan ibn Husayn (may Allaah be pleased with him) said: “I was suffering from haemorrhoids and I asked the Prophet (peace and blessings of Allaah be upon him) about praying. He said, ‘Pray standing, and if you cannot, then sitting down, and if you cannot, then lying on your side.’� Narrated by al-Bukhaari, 1117. Based on the above, if you are able to pray standing up then you have to stand. Then if you become unable to stand or it is too difficult for you to stand, then you can sit down whilst praying. It is permissible to sit on a chair or on the ground, depending on what you are able to do and what is easy for you. But it is better to sit on the ground, because the Sunnah is for a person to sit cross-legged in the place where one would stand and bow, and this is not easy to do on a chair. Shaykh Ibn ‘Uthaymeen said: If a person cannot pray standing, he should pray sitting, but it is better to sit cross-legged in the place of standing and bowing. From his essay, Tahaarat al-Mareed wa Salaatuhu This sitting cross-legged is not obligatory; he may sit however he wants because the Prophet (peace and blessings of Allaah be upon him) said: “If he cannot then sitting,� and he did not explain how he should sit. See al-Sharh al-Mumti’, 4/462. If it is too difficult for you to prostrate and bow, then you can lean forward and make the leaning for sujood deeper than that for rukoo’. If you can stand, then lean forward for rukoo’ whilst standing, and lean forward for sujood whilst sitting, then you should do that, because standing is closer to bowing than sitting, and sitting is closer to sujood than standing. Shaykh Ibn Baaz said: Whoever is able to stand but is unable to bow or prostrate is not relieved of the obligation to stand, rather he should pray standing up, then lean forward for rukoo’ (i.e., whilst standing) then sit and lean forward for sujood… and he should make leaning for sujood deeper than that for rukoo’. If he is only unable to prostrate then he should do rukoo’ and then lean forward for sujood. If during the prayer the sick person becomes able to do something that he was unable to do, such as standing, sitting, bowing or prostrating, he should start to do that and continue from whatever he has already completed of his prayer. From his essay Ahkaam Salaat al-Mareed wa Tahaaratihi. Shaykh Ibn ‘Uthaymeen said: Whoever is not able to bow should lean forward whilst standing, and whoever is not able to prostrate should lean forward whilst sitting. Al-Sharh al-Mumti’, 4/475 And Allaah knows best.
  10. The Correct Islaamic 'Aqeedah (Belief System)

    Assalaamu 'alaikom, wa iyyaki sister Saima, barakAllahu feeke, ameen to your duas. ============================== ========== Part 4: Eemaan in the Messengers It is obligatory to believe in the Messengers generally, and specifically. So we believe that Allaah, the One free from defect, sent Messengers to His slaves. They were sent to give glad tidings, to warn and to call to the Truth. Whoever responds to them will achieve happiness and whoever opposes them will remain in failure and regret. The last and best of the Messengers is our Messenger, Muhammad the son of 'Abdullaah sall Allaahu 'alayhi wa sallam. Allaah says, "And verily We have sent amongst every nation and Messenger [saying]: Worship Allaah [Alone] and avoid all false deities." [61] "Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the Messengers." [62] Specifically we believe in those Prophets and Messengers whom Allaah or His Messenger sall Allaahu 'alayhi wa sallam mentioned by name including Nooh, Hood, Saalih and Ibraaheem, may Allaah's Peace and Blessings be upon all of them. Footnotes: 61. Soorah an-Nahl (16):36 62. Soorah an-Nisaa` (4):165 ============== Part 5 to follow inshaa Allah.
  11. Angel's?

    "you can't post links until you reach 50 posts_63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&QR=843&dgn=4"]Source[/url] Belief in angels is one of the six pillars of belief or faith without which there is no faith. Whoever does not believe in any of these pillars is not a believer (mu’min). These pillars are belief in: Allaah, His angels, His Books, His Messengers, the Last Day, and that predestination, both good and bad, comes from Allaah. Angels are a part of the world of the Unseen which we cannot comprehend. Allah has told us about them in many places in the Qur’aan and via His Prophet Muhammad (Peace & Blessings of Allaah be upon Him). There follows a number of proven reports concerning the angels, which hopefully will make you realize the greatness of the Creator and the greatness of this religion which has told us so much about them: Of what are they created? They are created from light, as ‘Aa’ishah reported: "The Messenger of Allah (Peace & Blessings of Allaah be upon Him) said: ‘The angels are created from light, just as the jinn are created from smokeless fire and mankind is created from what you have been told about.’" (Reported by Muslim, no. 2996). When were they created? We have no knowledge of precisely when they were created, because there is no text to tell us this. But they were created before mankind for certain, because the Qur’aan says (interpretation of the meaning): "Behold, your Lord said to the angels: ‘I will create a vicegerent on earth.’ . . ." [al-Baqarah 2:30] The fact that Allah told them of His intention to create man indicates that they already existed. Their great size Allaah says concerning the angels of Hell: "O you who believe! Save yourselves and your families from a Fire whose fuel is Men and Stones, over which are (appointed) angels stern and severe, who flinch not (from executing) the Commands they receive from Allah, but do (precisely) what they are commanded." [al-Tahreem 66:6] The greatest of all the angels is Jibreel (Gabriel), upon whom be peace, who was described in the following report: "From ‘Abdullaah ibn Mas‘ood, who said: the Messenger of Allah (Peace & Blessings of Allaah be upon Him) saw Jibreel in his true form. He had six hundred wings, each of which covered the horizon. There fell from his wings jewels, pearls and rubies, only Allah knows about them." It was reported by Ahmad in al-Musnad, and Ibn Katheer said in al-Bidaayah 1/47 that its isnaad is jayyid (good). The Messenger of Allah (Peace & Blessings of Allaah be upon Him) said, describing Jibreel: "I saw Jibreel descending from heaven, and his great size filled the space between heaven and earth." (Reported by Muslim, no. 177). Among the greatest angels are those who carry the Throne (of Allaah), who were described in the following report: "From Jaabir ibn ‘Abdullaah from the Prophet (Peace & Blessings of Allaah be upon Him), who said: ‘I have been given permission to speak about one of the angels of Allaah who carry the Throne. The distance between his ear-lobes and his shoulders is equivalent to a seven-hundred-year journey.’" (Sunan Abee Daawood, Kitaab al-Sunnah, Baab fi’l-Jahamiyyah). They have wings Allah says (interpretation of the meaning): "Praise be to Allaah, Who created (out of nothing) the heavens and the earth, Who made the angels messengers with wings - two, or three, or four (pairs) adds to Creation as He pleases: for Allah has power over all things." [Faatir 35:1] Their beauty Allaah said, describing Jibreel, upon whom be peace (interpretation of the meaning): "He [the Prophet] has been taught by one Mighty in Power, Dhoo Mirrah (free from any defect in body and mind), then he rose and became stable." [al-Najm 53:5-6] Ibn ‘Abbaas said: "‘Dhoo Mirrah means that he has a beautiful appearance." Qutaadah said: "He is tall and beautiful." The idea that angels are beautiful is firmly established in all people’s minds, so much so that they liken a beautiful human to an angel, as the women said about Yoosuf: ". . . When they [the women] saw him, they did extol him and (in their amazement) cut their hands: they said: ‘Allah preserve us! no mortal is this! This is none other than a noble angel!’" [Yoosuf 12:31] Their differences in size and status The angels are not all of one size or status; there are differences between them just as there are differences in virtue. The best of them are those that were present at the battle of Badr, as is stated in the hadeeth narrated by Mu‘aadh ibn Rifaa‘ah al-Zuraaqi from his father, who had been one of the people present at Badr. He said: "Jibreel came to the Prophet (Peace & Blessings of Allaah be upon Him) and asked, ‘How do you rate the people among you who were present at Badr?’ He said: ‘They are the best of the Muslims,’ or something similar. [Jibreel] said: ‘So it is with the angels who were present at Badr.’" (Reported by al-Bukhaari, no. 3992). They do not eat or drink This is indicated by the conversation between Ibraaheem, the "friend" of Allaah and the angels who visited him. Allaah says (interpretation of the meaning): "Then he turned quickly to his household, brought out a fatted calf, and placed it before them. He said, ‘Will you not eat?’ (When they did not eat), he conceived a fear of them. They said: ‘Fear not,’ and they gave him glad tidings of a son endowed with knowledge." [al-Dhaariyaat 51:26-28] Elsewhere, Allah says (interpretation of the meaning): "But when he [ibraaheem] saw their hands went not towards the (meal), he felt some mistrust of them, and conceived a fear of the. They said: ‘Fear not: we have been sent against the people of Lut.’" [Hud 11:70] They do not get bored or tired of remembering and worshipping Allah Allah says (interpretation of the meaning): "They celebrate His praises night and day, nor do they ever slacken." [al-Anbiyaa’ 21:20] ". . . For in the presence of your Lord are those who celebrate His praises by night and by day. And they never become tired (nor feel themselves above it)." [Fussilat 41:38] Their number The angels are many, and their number is known only to Allah. The Prophet (Peace & Blessings of Allaah be upon Him) said, described the Much-Frequented House (al-Bayt al-Ma‘moor) in the seventh heaven: "Then I was taken up to the Much-Frequented House: every day seventy thousand angels visit it and leave, never returning to it again, another [group] coming after them." (Reported by al-Bukhaari, Fath, no. 3207). ‘Abdullaah said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘Hell will be brought forth that day by means of seventy thousand ropes, each of which will be pulled by seventy thousand angels." (Reported by Muslim, no. 2842). Their names The angels have names, but we know only the names of a few of them. We have to believe in the names reported in the Qur’aan and Sunnah texts, as a part of general belief in the angels. Among the names of angels that are known to us are: (1) Jibreel (Gabriel) and (2) Mikaa’eel (Michael) "Say: Whoever is an enemy to Jibreel - for he brings down the (revelation) to your heart by Allah’s will, a confirmation of what went before, and guidance and glad tidings to those who believe - Whoever is an enemy to Allah, and His angels and prophets, to Jibreel and Mikaa’eel - Lo! Allah is an enemy to those who reject Faith." [al-Baqarah 2:97-98] (3) Israafeel From Abu Salamah ibn ‘Abd al-Rahmaan ibn ‘Awf, who said: "I asked ‘Aa’ishah the Mother of the Believers about what the Prophet (Peace & Blessings of Allaah be upon Him) used to start his prayer with when he got up to pray at night (qiyaam al-layl). She said: ‘When he got up to pray at night, he would start his prayer (with the words): ‘O Allah, Lord of Jibreel, Mikaa’eel and Israafeel, Creator of heaven and earth, Knower of the unseen and the seen, You are the Judge of the matters in which Your slaves differ; guide me with regard to disputed matters of Truth by Your permission, for You guide whomever You will to the Straight Path.’" (Reported by Muslim, no. 270). (4) Malik He is the Keeper of Hell, as Allah says (interpretation of the meaning): "They [the people in Hell] will cry: ‘O Malik! Would that your Lord put an end to us!’. . ." [al-Zukhruf 43:77] (5) Munkar and (6) Nakeer From Abu Hurayrah, who said: "The Messenger of Allah (Peace & Blessings of Allaah be upon Him) said: ‘When the deceased is buried (or he said: when one of you is buried), there come to him two blue-black angels, one of whom is called Munkar and the other Nakeer. They ask him, ‘What did you used to say about this man?’ and he says what he used to say: ‘He is the slave and Messenger of Allah: I bear witness that there is no god except Allah and that Muhammad is the slave and Messenger of Allah. They say, ‘We knew beforehand that you used to say this.’ Then his grave will be widened for him to a size of seventy cubits by seventy cubits and it will be illuminated for him. Then they tell him, ‘Sleep.’ He says, ‘Go back to my family and tell them.’ They tell him, ‘Sleep like a bridegroom whom no-one will wake up except his most beloved,’ until Allah raises him up. If (the deceased) was a hypocrite, he says, ‘I heard the people saying something so I said something similar; I do not know.’ They say: ‘We knew beforehand that you used to say this.’ The earth will be told to squeeze him, so he will be crushed until his ribs are interlocked, and he will remain like that until Allah raises him up.’" (reported by al-Tirmidhi, no. 1071. Abu ‘Isa said: It is a ghareeb hasan hadeeth. It is judged hasan in Saheeh al-Jaami‘, no. 724). (7) Haaroot and (8) Maaroot Allaah says (interpretation of the meaning): ". . . and such things as came down at Babylon to the angels Haaroot and Maaroot . . ." [al-Baqarah 2:102] ". . . and none can know the forces of your Lord, except He. And this is no other than a warning to mankind." [al-Muddaththir 74:31] Their powers The angels have great powers given to them by Allaah, including the following: The ability to take on different forms. Allah has given the angels the ability to take on forms other than their own. Allah sent Jibreel to Maryam (Mary) in the form of a man, as Allah says: ". . . Then We sent to her Our angel, and he appeared before her as a man in all respects." [Maryam 19:17] Angels also came to Ibraaheem in human form, and he did not know that they were angels until they told him so. Similarly, angels came to Lut in the form of young men with beautiful faces. Jibreel used to come to the Prophet (Peace & Blessings of Allaah be upon Him) in different forms: sometimes he would appear in the form of Dihyah al-Kalbi, a Sahaabee who was very handsome, and sometimes in the form of a Bedouin. The Sahaabah saw him in his human form, as is reported from ‘Umar ibn al-Khattaab in the two Saheehs. (‘Umar) said: "One day while we were sitting with the Messenger of Allah (Peace & Blessings of Allaah be upon Him), there appeared before us a man whose clothes were exceedingly white and whose hair was exceedingly black; no signs of travel were to be seen on him, and none of us knew him. He walked up and sat down by the Prophet (Peace & Blessings of Allaah be upon Him). Resting his knees against his and placing his hands on his thighs, he said: ‘O Muhammad, tell me about Islam.’. . ." (Saheeh Muslim, no. 8). Many other ahaadeeth refer to the angels taking human forms, such as the hadeeth about the one who killed a hundred, in which it says ". . . there came to them an angel in human form . . ." and the hadeeth about the blind man, the bald man and the leper. Their speed The greatest speed known to man today is the speed of light; the angels are able to travel much faster than this. Hardly had an enquirer completed a question to the Prophet (Peace & Blessings of Allaah be upon Him), but Jibreel would bring the answer from Allah. Their duties Among the angels is one whose task it was to convey the revelation from Allah to His Messengers; this is al-Rooh al-Ameen, Jibril, upon whom be peace. Allah says: "Say: whoever is an enemy to Jibreel - for he brings down the (revelation) to your heart by Allah’s will. . . " [al-Baqarah 2:97] "Which the trustworthy spirit has brought down, Upon your heart, that you may be (one) of the warners." [al-Shu‘araa’ 26:193-194] Another is responsible for rain, directing it wherever Allah wishes. This is Mikaa’eel, upon whom be peace. He has helpers, who do what he tells them, by the command of his Lord; they direct the winds and clouds, as Allah wills. Another is responsible for blowing the Trumpet, which will be blown by Israafeel at the onset of the Hour (the Day of Judgement). Others are responsible for taking people’s souls: these are the Angel of Death and his helpers. Allaah says (interpretation of the meaning): "Say: ‘the Angel of Death, put in charge of you, will (duly) take your souls, then shall you be brought back to your Lord.’" [al-Sajdah 32:11] There is no proof in any saheeh hadeeth that his name is ‘Azraa’eel. Others are responsible for protecting the slave throughout his life, when he stays home and when he travels, when he is asleep and when he is awake. These are the "angels in succession" concerning whom Allaah says (interpretation of the meaning): "It is the same (to Him) whether any of you conceal his speech or declare it openly, whether he be hid by night or go forth freely by day. For each (person), there are angels in succession, before and behind him. They guard him by the Command of Allaah. Verily! Allaah will not change the good condition of a people so long as they do not change their state of goodness themselves (by committing sin and by being ungrateful and disobedient to Allaah). But when Allaah wills a people’s punishment, there can be no turning back of it, and they will find besides Him no protector." [al-Ra‘d 13:10-11] Others are responsible for recording the deeds of man, good and bad. These are the "honourable scribes" (kiraaman kaatibeen) and are referred to in the aayaat (interpretation of the meanings): ". . . and He sends guardians (angels guarding and writing all of one’s good and bad deeds) over you . . ." [al-An‘aam 6:61] "Or do they think that We hear not their secrets and their private counsel? (Yes We do) and Our Messengers (appointed angels in charge of mankind) are by them, to record." [al-Zukhruf 43:80] "(Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it)." [Qaaf 50:17-18] "But verily, over you (are appointed angels in charge of mankind) to watch you, Kiraaman (honourable) kaatibeen - writing down (your deeds)." [al-Infitaar 82:10-11] Others are responsible for testing people in the grave. These are Munkar and Nakeer. From Abu Hurayrah who said: "The Messenger of Allah (Peace & Blessings of Allaah be upon Him) said: ‘When the deceased is buried (or he said: when one of you is buried), there come to him two blue-black angels, one of whom is called Munkar and the other Nakeer. They ask him, ‘What did you used to say about this man?’ . . ." [The hadeeth is quoted in full above] Some of them are the keepers of Paradise. Allaah says (interpretation of the meaning): "And those who kept their duty to their Lord will be led to Paradise in groups, till, when they reach it, its gates will be opened and its keepers will say: Salaamun ‘alaikum (peace be upon you!). You have done well, so enter here, to abide therein." [al-Zumar 39:73] Some of them are the keepers of Hell, the "guards of Hell", whose number is nineteen and whose leader is Malik, upon whom be peace. Allaah says (interpretation of the meaning): "And those who disbelieved will be driven to Hell in groups, till, when they reach it, the gates thereof will be opened. And its keepers will say, ‘Did not the Messengers come to you from yourselves, - reciting to you the Verses of your Lord, and warning you of the Meeting of this Day of yours?’ They will say: ‘Yes, but the Word of torment has been justified against the disbelievers!’" [al-Zumar 39:71] "Then. let him call upon his council (of helpers), We will call the guards of Hell (to deal with him)!" [al-‘Alaq 97:17-18] "And what will make you know exactly what Hell-fire is? It spares not (any sinner), nor does it leave (anything unburnt)! Burning the skins! Over it are nineteen (angels as guardians and keepers of Hell). And We have set none but angels as guardians of the Fire, and We have fixed their number only as a trial for the disbelievers - in order that the People of the Scripture may arrive at a certainty and the believers may increase in Faith . . ." [al-Muddaththir 74:27-31] "And they will cry: ‘O Malik (Keeper of Hell)! Let your Lord make an end of us.’ He will say: ‘Verily you shall abide forever.’" [al-Zukhruf 43:77] One of the angels is responsible for the sperm in the womb, as is mentioned in the hadeeth of Ibn Mas‘ood (may Allah be pleased with him), who said: "The Messenger of Allah (Peace & Blessings of Allaah be upon Him), whose truthfulness is confirmed, said: ‘The way that each of you is created is that he is gathered in his mother’s womb for forty days as a sperm drop, and then for a similar length of time as a blood-clot, and then for a similar length of time as a lump of flesh. Then an angel is sent and he breathes the spirit into (the foetus), and is charged with four commands: to write down his provision, his life-span, his actions, and whether he will be wretched or happy. By the One besides Whom there is no other god, one of you may do the deeds of the people of Paradise until he is just a cubit away from entering it, then his fate will overtake him and he will begin to do the deeds of the people of Hell, so he will enter Hell; and one of you may do the deeds of the people of Hell until he is just a cubit away from entering it, then his fate will overtake him and he will begin to do the deeds of the people of Paradise, so he will enter Paradise." (Reported by al-Bukhaari, al-Fath, no. 3208 and by Muslim, no. 2643). Some angels carry the Throne of Allaah, as He describes in the Qur’aan (interpretation of the meaning): "Those (angels) who bear the Throne (of Allaah) and those around it glorify the praises of their Lord, and believe in Him, and ask forgiveness for those who believe (in the Oneness of Allaah) (saying): ‘Our Lord! You comprehend all things in mercy and knowledge, so forgive those who repent and follow Your way, and save them from the torment of the blazing Fire!’" [Ghaafir 40:7] Some of the angels travel throughout the world, seeking out gatherings of dhikr (remembrance of Allaah). Abu Hurayrah said: "The Messenger of Allaah (Peace & Blessings of Allaah be upon Him) said: ‘Allah, be He be blessed and exalted, has angels who travel the highways seeking out the people of dhikr. When they find people remembering Allah, the Mighty and Majestic, they call out to one another, "Come to what you hunger for!" and they enfold them with their wings, stretching up to the lowest heaven. Their Lord asked then, and He knows better than them, "What are My slaves saying?" They say: "They are glorifying, magnifying, praising and extolling You." He asks, "Have they seen Me?" They say, "No, by Allaah, they have not seen You." He asks, "And how would it be if they saw Me?" They say, "They would be even more fervent and devoted in their praise and worship." He asks, "What are they asking me for?" They say, "They ask You for Paradise." He asks, "And have they seen it?" They say, "No, by Allaah, O Lord, they have not seen it." He asks, "And how would it be if they saw it?" They say: "They would be even more eager for it and they would beseech You even more earnestly." He asks, "And what do they seek My protection from?" They say, "From the Fire of Hell." He asks, "Have they seen it?" They say, "No, by Allaah, they have not seen it." He asks, "And how would it be if they saw it?" They say: "They would be even more afraid and anxious to escape it." Allah says: "You are My witnesses that I have forgiven them." One of the angels says: "So-and-so is not really one of them; he came (to the gathering) for some other reason." Allah says, "They were all in the gathering, and one of them will not be excluded (from forgiveness)."’" (Reported by al-Bukhaari, al-Fath, no. 6408). Some of them are responsible for the mountains. ‘Aa’ishah (may Allaah be pleased with her) asked the Prophet (Peace & Blessings of Allaah be upon Him): "Have you ever faced any day more difficult than the day of Uhud?" He said: "I suffered at the hands of your people and the worst that I suffered was what I suffered at their hands on the day of ‘Aqabah. That was when I went to call Ibn ‘Abd Yaalayl ibn ‘Abd al-Kalaal to Islam, and he did not respond. I left, feeling depressed and hardly knowing where I was going. I did not recover until I found myself in Qarn al-Tha‘aalib. I raised my head and saw that I was being shaded by a cloud. I looked, and saw Jibreel in the cloud. He called me and said: ‘Allah has heard what your people said and how they responded to you. He has sent the Angel of the Mountains so that you can tell him to do to them whatever you want.’ The Angel of the Mountains called me and greeted me, then said: ‘O Muhammad, tell me what you want me to do. If you want, I can crush them between two mountains.’" The Prophet (Peace & Blessings of Allaah be upon Him) said: "All I hope for is that Allah will bring forth from their loins people who will worship Allah alone and not associate any partner with Him." (Reported by al-Buhaari, Fath, no. 3231). Some of them visit the Much Frequented House (al-bayt al-ma‘moor). In the lengthy hadeeth describing the Israa’ and Mi‘raaj (the Night Journey and the Ascent to Heaven), the Prophet (Peace & Blessings of Allaah be upon Him) said: "Then I was taken up to the Much-Frequented House: every day seventy thousand angels visit it and leave, never returning to it again, another [group] coming after them." There are also angels standing in rows, who never get tired or sit down, and others who bow or prostrate, and never raise their heads, as was reported by Abu Dharr, may Allah be pleased with him, who said: "The Messenger of Allah (Peace & Blessings of Allaah be upon Him) said: ‘I see what you do not see and hear what you do not hear. The heaven makes a noise like groaning, and it has the right to (or it is no surprise), for there is no space in it the width of four fingers, but there is an angel there, placing his forehead in sujood (prostration) to Allaah. By Allaah, if you knew what I know, you would laugh little and weep much, you would not enjoy your relationships with women and you would go out in the street praying to Allaah.’" (Sunan al-Tirmidhi, no. 2312) This is a summary of Islamic teachings concerning the noble angels of Allaah. We ask Allaah to make us believe in them and love them. May Allah bless our Prophet Muhammad. ====== "you can't post links until you reach 50 posts_63.175.194.25/index.php?ln=eng&ds=qa&lv=browse&CR=221&dgn=4"]For more regarding Angels, click here.[/url]
  12. The Islamic Stand On Music

    Assalaamu 'alaikom, i dont know the authenticity of the story, though its not something far-fetched to believe at all. We know it is shaytaan that led the people of the past into making shirk with Allah, (refer to: "you can't post links until you reach 50 posts_www.al-manhaj(contact admin if its a beneficial link)/Page1.cfm?ArticleID=17"]Origins of shirk[/url] and it is shaytaan who has made it his only job to try and lead astray as many of the children of Adam as he can. (Iblîs) said: "Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path. Then I will come to them from before them and behind them, from their right and from their left, and You will not find most of them as thankful ones." (Al-A'raf 7:17) So it is Shaytaan's sole objective that he try to misguide as many of us as he can, and music is among the many ways he tries to lead us astray. Very true... and all music does is guide us farther away from dhikr of Allah, subhan Allah. The one preoccupied with music only wants to listen to more, their hearts become engrossed with the music thus forgeting to remember Allah. Maashaa Allah, i used to be the same way, now i just find it extremely annoying. Though sometimes if i hear a song in the store or somewhere i used to listen to in my jahiliyah days, it causes something in my heart and i feel extremely bothered and disurbed, subhan Allah, Music really does turn someone away from the rememberance of Allah! jazakiAllahu khairan sister. wassalaamu 'alaikom
  13. Lessons On Tawheed

    assalaamu 'alaikom, wa iyyaki sister Saima, barakAllahu feeke. Inshaa Allah in continuation of the article: -------------------------------------------------------------------------------- These kinds of people, when they are commanded by Allaah - whom they believe in and make One - to abide by and implement any of the obligations of this Religion, their response is that of the believers, which is: “We hear and we obey.� Allaah says: "Indeed when the believers are called to Allaah and His Messenger to judge between themselves, their only saying (in response) is to say: We hear and we obey. And these are the successful." [surah An-Noor: 51] So the believers do not argue about Allaah's verses nor do they change and distort the words from their true nature. Nor do they cover the truth with falsehood. The only thing that the believer needs is to be called to Allaah and His Messenger - so if it said to him Allaah said such and such and it is authentically reported on the Messenger of Allaah (saws) that he said such and such, then nothing is expected from the muwahhid except that he should say: “We hear and we obey.� But if he gives an answer that is not the proper answer - it is not “We hear and we obey� - then this person is not a muwahhid (i.e. he does not establish the Tawheed of Allaah). He is not a muwahhid nor is he someone who knows Allaah, since the muwahhid accepts from Allaah because he knows Allaah. Let us look at the hadeeth of Mu'aadh, in which the Prophet (saws) said: "So if they know Allaah", "So if they know that", "So if they agree with that." " Therefore, Tawheed is the foundation of this Religion. And it is Allaah's right that he has over all of His servants, as is stated in a hadeeth reported by Mu'aadh (raa) also. The Prophet (saws) said: "Do you know what the servants' right over Allaah is and what Allaah's right over His servants is?" So Mu'aadh said: "Allaah and His Messenger know best." The Prophet (saws) said: "Allaah's right over His servants is that they worship Him alone and not mix anything with Him in worship." So Tawheed is the right Allaah has over His servants. On the other hand, what is the right the servants have over Allaah, providing they first give Allaah His right? If they worship Him alone and do not mix anything with Him in worship, their right is that Allaah will not punish them - that He will not punish anyone that worships Him and does not ascribe partners to Him. So if we understand this basic principle, O noble brothers, then we must know that Tawheed means: Singling Allaah out in worship as well as freeing and absolving oneself from everything that is worshipped besides Allaah from the false gods, rivals, opponents, intercessors - everything that is considered a rival to Allaah. This is why we said it is a negation and an affirmation. "Laa Ilaaha" is a negation and "Illaa Allaah" is an affirmation. So Tawheed is negating and affirming. One cannot be a muwahhid (adherent of Tawheed) unless he negates and affirms. So whoever negates only, then he is an atheist, and whoever affirms but does not negate, then he is a mushrik (ascribed partners to Allaah). One cannot be a Muwahhid unless he negates and affirms at the same time. Now we will present a strange question. What is this question? Are we in need of giving a lecture on Tawheed? The answer will be given in the form of a question. And this question (i.e. answer) will definitely make us say: Yes, the Muslims are in great and extreme need during these days of understanding Tawheed, because many of them, whether because of ignorance or error, have serious deficiencies and errors in the matter of Tawheed, while knowing that they are contradicting it. So the question we will respond to them with, is the following: "If you truly want to know the importance of this subject, then ask those around you in your gatherings and in your daily affairs, rather the Muslims who are beloved and close to you. Try and attempt with them. And ask those Muslims around you. Say to one of them: 'You, O Muslim, who believes in Tawheed, you say this statement of Tawheed: Laa Ilaaha Illaa Allaah. So what is its meaning O Muslim, who understands Tawheed?" Ask him this question! And we don't mean by this that they give us a class or a lecture on it! Rather, we only want the simple and basic meaning, which every Muslim - even the unlettered person can understand. Unfortunately, some people that go out to give Da'wah or who are put in charge of running the Da'wah, calling others to Islaam, when they are asked this question, they respond with the answer: "It means: 'There is no Creator except Allaah.'" These are callers that are in positions of responsibility within the field of Da'wah, and who think they are calling others to Islaam! When they are asked this question: What does Laa Ilaaha Illaa Allaah mean? They respond: "It means that there is no Creator except Allaah." And this is an answer that is completely wrong, for this answer "There is no Creator except Allaah", was understood well by even Abu Lahab - the one for whom Allaah revealed the following verses, "Perish the two hands of Abu Lahab and may he perish. Neither his wealth nor his progeny will avail him. He will be burned in a Fire of blazing flames. And his wife too, who carries wood. Upon her neck is a twisted rope of masad (palm fiber)." [surah Al-Masad: 1-5] Abu Lahab knew that there was no Creator except Allaah. So then was Abu Lahab a muwahhid? No, the answer is no. So now we realize the danger of being ignorant about Tawheed, in the total sense, on the part of the Muslims. If I were to say to my brothers, and I am not exaggerating, but this is the truth and it is actually occurring and present, that some people who are responsible for calling the people towards good, according to their perception, they themselves do not know the meaning of Tawheed! So he talks about it as if it's meaning were "There is no Creator except Allaah." So if someone who is in charge of giving Da'wah says to you that the meaning of the statement of Tawheed is that there is no Creator except Allaah. And this meaning, which he claims is the meaning of the statement of Tawheed - Abu Lahab and Abu Jahl knew and understood it. The high nobles and leaders of the Quraysh knew and understood this meaning very well, as Allaah says: "And if you were to ask them who created them, they would surely say Allaah." [surah Az-Zukhruf: 87] And He says: "And if you were to ask them who Created the heavens and the earth, they would surely say Allaah." [surah Az-Zumar: 38] They understood this very well - that Allaah created the heavens and the earth and that Allaah created them. So at this point, there should be occurring some kind of self-questioning in the minds of the listeners - because someone may be reflecting to himself saying: "I understand the statement Laa Ilaaha Illaa Allaah to mean that there is no Creator except Allaah. So then what is the difference between Abu Lahab and me and between Abu Jahl and me (?) so long as I understand this statement with a meaning that these polytheists used to agree and comply with?" This self-questioning is the beginning of knowledge. This self-questioning is the commencement of understanding. So if you truly desire good for yourself and your close ones, then each of us must be truthful to himself and truthful with Allaah, such that he is sincere to Allaah. But if I am ignorant, then know that ignorance is not a defect unless it goes from slight (baseet) ignorance to compounded (murakkab) ignorance. It is easy to correct the one that has slight ignorance because he can be corrected through knowledge. So the ignorant person - who has slight ignorance - this person acknowledges that he is ignorant. But the misfortune lies in the one who is ignorant - with compounded (murakkab) ignorance. He is the one who thinks he understands and knows, but in reality he neither knows nor understands. He thinks that he is upon something good, he regards himself to be upon knowledge, when in fact he ascribes partners to Allaah and places rivals with Him. But yet, he thinks that he is a muwahhid (adherent to Tawheed). So the one with slight ignorance can be cured through teaching. And all of us, except those whom Allaah has had mercy on, can say that we were ignorant of things that were from the most important aspects of Tawheed, while we thought that we were from the muwahhideen. But this was until we learned, and understood and listened and opened our ears to those who admonished us and reminded us and taught us and made us understand. And we came to realize our ignorance and lack of understanding, so then we began to accept and understand. But this was when we answered the call of the caller. ================ Inshaa Allah lesson 2 to follow.
  14. Does Islam Prohibit Music

    Assalaamu 'alaikom, there have been various topics started on this subject. So there is no need to start a new topic. You can continue the discussions in these threads: "you can't post links until you reach 50 posts_gawaher(contact admin if its a beneficial link)/forum/index.php?showtopic=338&hl=Music"]The Islamic Stand on Music[/url] "you can't post links until you reach 50 posts_gawaher(contact admin if its a beneficial link)/forum/index.php?showtopic=4525"]Music and Singing[/url]
  15. Which Is The Best Islam To Follow ?

    Assalaamu 'alaikom, Actually, Saudi Arabia follow the Hanbali fiqh more than anything else. Also, Islamic University of Madeenah, though it is one of (if not) the best Islamic Universities in the world and is known for calling to the pure teachings of Islam, it is not correct to designate it as the school all muslims should follow. Actually, one can not designate any school or country to be followed soley over others, rather it is the truth that is put first over anything else wherever it happens to be coming from. What is necessary upon a Muslim is that he seek knowledge of his religion from trustworthy and authentic sources. And for one to be able to distinguish the true and correct knowledge from the false and incorrect knowledge, they must first learn the proper Manhaj (Methodology) of Islaam to follow. Once a Muslim is grounded upon the correct manhaj, wherever they come across knowledge, whether it is something from the four madhab or not, their only concern will be to find the ruling that agrees with the proofs from the Quran and Sunnah most. In encourage you to read the post: "you can't post links until you reach 50 posts_gawaher(contact admin if its a beneficial link)/forum/In_Search_of_the_Correct_Knowldge-t258.html"]In Search of the Correct Knowledge[/url] inshaa Allah hope my reply as aided in answering your questions. wassalaamu 'alaikom
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