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کمیونٹی میں شہرت

  1. Bismillah, Praise be to Allah, the Lord of the worlds, to Him belong the endowments and the befitting perfections and commendations. I ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from that which he fears for it, Thereafter: The scholars of Islam said that it is obligatory upon every mukallaf (Accountable preson) to know Attributes of Allah, among which 13 attributes that have been mentioned repeatedly in al-Quran. Allah is attributed with: Existence, Oneness, Eternity, Everlastingness, Non-neediness of others, Power, Will, Knowledge, Hearing, Sight, Life, Speech, and Non-resemblance to the creation. The explanation of the attributes of Allah is as follows: Existence: It is obligatory to believe that Allah exists and that there is no doubt in His Existence.He exists without a place.Time does not lapse on Allah. Oneness: Allah is One without any partners.He is One in His Self, His Attributes, and His Actions. Eternity: Allah is Eternal; there is no beginning to His Existence.He has existed since before the creation. Everlastingness: Allah is Everlasting; His existence does not come to an end.He does not perish. Non-neediness of others: Allah does not need any of His creations and they are all in need of Him. Power: Allah has Power over everything. Will: Everything that occurs in this world is by the Will of Allah. Knowledge: Allah knows about all things before they occur. Hearing: Allah hears all what is hearable, without an ear or any other organ. Sight: Allah sees all what is seeable, without a pupil or any other organ. Life: Allah is alive without a soul, skin, or heart.His Life is not similar to ours.He is alive and does not die. Speech: Allah's Speech (Kalam) is without a tongue or lip.His Speech is not in a language, Arabic or anything else.His Speech does not resemble the speech of the humans. Non-resemblance to the creations: Allah does not resemble the creations. Allah knows best.
  2. Hence Surat Taha, ayah 5, in the Qur'an {Ar-RaHmanu ^alal-^Arsh-istawa} clearly does not mean that Allah sits on the throne or that Allah is firmly established on the throne. In the Arabic language, the word istawa has fifteen (15) different meanings, among of which are to sit, to subjugate, to protect, to conquer, and to preserve. Based on what we have covered so far it is clear that it is blasphemous to apply the meaning 'to sit' to Allah. However the terms to preserve and to subjugate are in compliance with the Religion and the language. And those so-called translations of al-Quran that referred to the term "Istawa" to "Sits" or "Sat"or "Established himself firmly on the throne" contradict Arabic rules, and Islamic bases. Bewarned from such translations and such attribues, Allah is almighty clear from the sitting, movement, size, shape, form or change. Allah is great.In Conclusion to what has been mentioned, Allah's attributes are perfect. The scholars of Islam said that it is obligatory upon every mukallaf (Accountable preson) to know Attributes of Allah, among which 13 attributes that have been mentioned repeatedly in al-Quran. Allah is attributed with: Existence, Oneness, Eternity, Everlastingness, Non-neediness of others, Power, Will, Knowledge, Hearing, Sight, Life, Speech, and Non-resemblance to the creation. Allah Ta^ala said: {Laysa Kamithlihi Shay'un-Wahuwas-Sami^ul-Basir} This ayah means: [Absolutely nothing resembles Allah, and He is attributed with hearing and sight]. And Allah Ta^ala knows best.
  3. So, know beyond doubt that the question 'how' does not apply to Allah, because this is a question about shapes, bodies, places, depths and dimensions; Allah is clear of all of that. Also be firm that it is invalid to say about Allah "... but we do not know how", because in essence, it falsely indicates that Allah has a color, shape, dimensions, body, place, but one is ignorant of the 'how' of it. Imam al-Ghazaliyy said: " Allah, the Exalted, existed eternally and there was no place. He is not a body, jawhar (atom), or property, and He is not on a place or in a place." All of these sayings show that attributing the sensuous physical aboveness and place to Allah is contrary to the Qur'an, the Hadith, the Ijma^, and the intellectual proof. The intellectual proof that Allah exists without a place lies in the fact that the one who is in a place would have an area, and the one who has an area is in need of it, and the one who needs others is not God. Moreover, as the mind determines that Allah existed without a place before creating places, the mind determines that after Allah created the places He still exists without a place. The scholars like Imam Ahmad ar­Rifa^iyy determined that lifting the hands and the faces towards the sky when performing du^a (supplication) is because the heavens are the qiblah of du^a just as the Ka^bah is the qiblah of as­Salah. From the heavens, the mercies and blessings of Allah descend. Hence, it is clear for the one who seeks the truth that the saying that Allah exists without a place is what complies with the Qur'an, the Hadith, the Ijma^, and the criteria of the sound intellect. Be firm and certain that before creating places, Allah Who created everything (places and others), existed without a place, and after creating places, He still exists without a place. Since we have determined that the creed of the Muslims is that Allah exists without a place and that the question 'how' does not apply to Allah, it is clear to us that al-^arsh (the throne) which is the biggest of the creations of Allah and the ceiling of Paradise, is not a place for Allah, the Exalted. Imam Abu Hanifah said in his book, al­Wasiyyah,: " ... and He is the Preserver of al­^arsh and other than al-^arsh, without needing it, for had He been in need, He would not have the power to create the world and to manage and preserve it. Moreover, had He been in a place needing to sit and rest­­before creating al-^arsh, where was Allah?" That is, the question 'where was Allah' would have applied to Him, which is impossible. Also, in his book, Al-Fiqh al-Absat, Imam Abu Hanifah said: "Allah existed eternally and there was no place; He existed before creating the creation. He existed and there was not a place, a creation or a thing; and He is the Creator of everything. He who says 'I do not know if my Lord is in the heavens or on the earth,' is a kafir. Also is a kafir whoever says that 'He is on al-^arsh, and I do not know whether al-^arsh is in the heaven or on the earth'." Consequently, the great True Salafi Scholar Imam Ahmad declared a kafir whomever says these last two phrases because they contain attributing a direction, boundary, and place to Allah. Everything which has a direction and boundary is by necessity in need of a Creator. Thus it is not the intention of Imam Abu Hanifah to prove that the heaven and al-^arsh are places for Allah, as those who liken Allah to the creation claim. This is by virtue of the aforementioned saying of the Imam: "Had He been in a place needing to sit and rest, then before creating al-^arsh where was Allah?", which is clear in negating that Allah has a direction or a place. In his book, Ihya'u ^Ulum ad-Din, Imam al­Ghazaliyy said: "... places do not contain Him, nor do the directions, earth, or heavens. He is attributed with an istiwa' over al-^arsh as He said in the Qur'an--with the meaning that He willed--and not as what people may delude. It is an istiwa' which is clear of touching, resting, holding, moving and containment. Al-^arsh does not carry Him, but rather al-^arsh and those that carry al-^arsh are all carried by Allah with His Power and are subjugated to Him. He is above al-^arsh and above the heavens and above everything--in status-- an aboveness that does not give Him proximity to al-^arsh or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than al-^arsh and the heavens, as He is higher in status than earth and the rest of the creation." Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah filled the heavens and earth or that He is a body sitting above al-^arsh, is a kafir." Ayah 93 of Surat Maryam: means: "All those in the heavens and earth must come to Allah as a slave." In his Tafsir (book of explaining the Qur'an), Imam ar-Raziyy said: "... and since it is affirmed by this ayah that everything that existed in the heavens and earth is a slave to Allah, and since it is obligatory that Allah is clear of being a slave, thus He is clear of being in a place or direction, or on al-^arsh or al-kursiyy."
  4. Allah Ta^ala exists without a place Allah is Attributed with Perfection Allah does not dwell in the creations He is not everywhere, He is not on the throne He is not in the sky or in Paradie or contained in a place He SubHanahu Wa-Ta^ala exists without beginning, and without a place Bismillah, Praise be to Allah, the Lord of the worlds, to Him belong the endowments and the befitting perfections and commendations. I ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from that which he fears for it, Thereafter: The saying that Allah, ta^ala, exists without a place is the belief and the creed of the Messenger of Allah, sallallahu ^alayhi wa sallam, the Companions and the True Salaf and Khalaf, those who graciously followed them, and it shall be until the Day of Judgment. The proof of this precious statement is what Allah said in the Qur'an, in Surat ash-Shura, ayah 11 which means: "There is nothing like Him and He has the attribute of Hearing and Seeing." This ayah absolutely and totally clears Allah of resembling the creation. It comprises that Allah, ta^ala, is different from the creations in the Self, Attributes, and Doings. Hence, it shows that Allah, ta^ala, exists without a place, because the one who exists in a place would, by nature, be composed of atoms, i.e., he would be a body, occupying a space, and Allah, ta^ala, is clear of occupying spaces. Al-Bukhariyy, al-Bayhaqiyy and Ibn al Jarud related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said which means: "Allah existed eternally and there was nothing else." This hadith proves that Allah was alone in al-'azal, (the status of existence without a beginning,) i.e., before creating any of the creation. There was nothing with Him: no place, no space, no sky, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, He would become in a place, because this is a development, and the development is a sign of needing others, and the one who needs others is not God. Imam Abu Mansur al-Baghdadiyy related in his book, Al-Farqu Bayn al Firaq, that Imam ^Aliyy, the fourth of the caliphs, may Allah reward his deeds, said which means: Allah existed eternally and there was no place, and He now is as He was, i.e., without a place. Imam Abu Hanifah, who is one of the authorities of as-Salaf, said in his book Al-Fiqh al­Absat: "Allah existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing; and He is the Creator of everything." Imam al-Hafidh al-Bayhaqiyy said in his book, Al-Asma'u was-Sifat, on page 400: ".... What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was in proximity or remoteness. Allah, the Exalted, is adh­Dhahir--hence, it is valid to know about Him by proofs. Allah is al-Batin--hence, it is invalid that He would be in a place." He also said: "Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ^alayhi wa sallam : 'You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.' Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place." Imam Ahmad Ibn Salamah, Abu Ja^far at-Tahawiyy, who was born in the year 237 after Hijrah, and was one of the Heads of Great Salaf wrote a book called Al-^Aqidah at­Tahawiyyah. He mentioned that the content of his book is an elucidation of the creed of Ahl as­Sunnah wal Jama^ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after al­Hijrah, and his two companions, Imam Abu Yusuf al-Qadi and Imam Muhammad Ibn al­Hasan ash-Shaybaniyy and others. He said in his book: "Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do not contain Him--these are attributed to all created things." Such is the saying of Imam Abu Ja^far who is among the heads of as-Salaf. He explicitly stated that Allah is clear of being contained by the six directions. The six directions are above, below, in front of, behind, right, and left. The linguist and scholar of hadith, Imam Muhammad Murtada az-Zabidiyy, narrated by a continuous chain from himself back to Imam Zayn al-^Abidin ^Aliyy Ibn al-Husayn Ibn ^Aliyy Ibn Abi Talib, (who was among the first of as-Salaf, who earned the title of as-Sajjad, i.e., the one who prays a lot), that Zayn al-^Abidin said in his treatise as­Sahifah as-Sajjadiyyah about Allah: which means: "O Allah, You are clear of all imperfection. You are Allah, the One Who no place contains You." He also said which means: "O Allah, You are clear of all imperfection. You are Allah, the One Who is not in boundaries." In the explanation of al-Bukhariyy in the chapter on Al-Jihad, Hafidh Ibn Hajar said: "The fact that the two directions above and below are impossible to be attributes of Allah, does not necessitate that Allah would not be attributed with aboveness, because attributing aboveness to Allah is a matter of status and the impossibility lies in it being physical." The scholar Imam Zayn ad-Din Ibn Nujaym, the Hanafiyy, in his book Al-Bahr ar­Ra'iq, on page 129 said: "Whoever says it is possible that Allah would do a doing in which there is no wisdom commits blasphemy, and also he commits blasphemy by affirming a place to Allah, the Exalted." Imam Muhammad Ibn Hibah al-Makkiyy, in his book Hada'iq al-Fusul wa Jawahir al-^Uqul,--also called Al-^Aqidat-as-Salahiyyah because he gave it as a gift to Sultan Salah-ad-Din al-Ayyubiyy who ordered that this book be taught to the children in schools and broadcast from the top of minarets--said: which means: "Allah existed eternally and there was no place, and the judgment about His existence now is that He is as He was, i.e., without a place." The great true Salafi, Imam Ja^far as-Sadiq said: "He who claims that Allah is in something or on something or from something, commits ash-shirk. Because if He was in something, He would be contained, and if He was on something, He would be carried, and if He was from something, He would be a creature." Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah fills the heavens and earth or that He is a body sitting above al-^arsh (ceiling of Paradise; throne) is a kafir." Imam Abul-Qasim ^Aliyy Ibnul-Hasan Ibn Hibatillah Ibn ^Asakir said in his ^Aqidah: "Allah existed before the creation. He does not have a before or an after, an above or a below, a right or a left, an in front of or a behind, a whole or a part. It must not be said when was He, where was He, or how was He. He exists without a place." Imam Abu Sulayman al-Khattabiyy said: "What is obligatory upon us and upon every Muslim to know is that our Lord has no shape or form, because the shape has a 'how' and 'how' does not apply to Allah or His Attributes."
  5. Al-Tawassul (Intermediation) - A Reason for the Fulfillment of Needs الدليل على جواز التوسل بالنبي عليه الصلاة والسلام ما رواه الطبراني في معجميه الكبير والصغير عن الصحابي عثمان بن حُنيف: أن رجلاً كان يختلف إلى عثمان بن عفان، فكان عثمان لا يلتفت إليه ولا ينظر في حاجته، فلقي عثمانَ بن حنيف، فشكى إليه ذلك، فقال: "ائت الميضأة فتوضأ ثم صلّ ركعتين ثم قل: (((اللّهم إني أسألك وأتوجّه إليك بنبيك محمد نبي الرحمة، يا محمد إني أتوجه بك إلى ربي في حاجتي لتقضى لي))) ثم رُحْ حتى أروح معك". فانطلق الرجل ففعل ما قال ثم أتى باب عثمان، فجاء البواب فأخذه بيده فأدخله على عثمان بن عفان، فأجلسه على طنفسته فقال: "ما حاجتك"¡ فذكر له حاجته، فقضى له حاجته، وقال: "ما ذكرتُ حاجتَك حتى كانت هذه الساعة"¡ ثم خرج من عنده فلقي عثمانَ بن حُنيف فقال: "جزاك اللّه خيراً ما كان ينظر في حاجتي ولا يلتفت إليّ حتى كلمته فيّ"¡ فقال عثمان بن حُنيف: "واللّه ما كلمته ولكن شهدت رسول اللّه صلى اللّه عليه وسلم وقد أتاه ضرير فشكا إليه ذهاب بصره فقال صلى اللّه عليه وسلم: "إن شئت صبرت وإن شئت دعوت لك، قال: يا رسول اللّه إنه شق علي ذهاب بصري وإنه ليس لي قائد، فقال له: ائت الميضأة فتوضأ وصلّ ركعتين ثم قل هؤلاء الكلمات" ففعل الرجل ما قال، فواللّه ما تفرقنا ولا طال بنا المجلس حتى دخل علينا الرجل وقد أبصر كأنه لم يكن به ضر قط. قال الطبراني: "والحديث صحيح"¡ ففيه دليل على أن الأعمى توسّل بالنبي صلى اللّه عليه وسلم في غير حضرته، بل ذهب إلى الميضأة فتوضأ وصلى ودعا باللفظ الذي علّمه رسول اللّه، ثم دخل على النبي صلى اللّه عليه وسلم والنبي لم يفارق مجلسه لقول راوي الحديث عثمان بن حُنيف: "فواللّه ما تفرقنا ولا طال بنا المجلس حتى دخل علينا وقد أبصر". In Al-Mujam Al-Kabir and Al-Mujam AsSaghir, Imam at-Tabaraniyy rahmatullah alaih related the hadith about the Prophet from the route of Syedina Uthman Ibn Hunayf raziAllaho anhu who was in a circle with the Prophet sallallahu alayhi wa sallam when a blind man came to address Prophet Muhammad, sallallahu alayhi wa sallam: The blind man addressed the Prophet by saying, "O Prophet of Allah, ask Allah for me to cure my blindness." The Prophet sallallahu alayhi wa sallam replied by saying, "If you wish, you would be patient with your calamity, and if you wish, I will ask Allah to cure your blindness." However, the blind man told the Prophet sallallahu alayhi wa sallam: "The loss of my sight is a great hardship for me, and there is no one near to guide me around." At this moment, the Prophet ordered the man to go to the place where al-wudu' would be performed, perform alwudu', pray two rakah, end his salat by saying as-salamu alaykum, and then say the following words: (((اللّهم إني أسألك وأتوجّه إليك بنبيك محمد نبي الرحمة، يا محمد إني أتوجه بك إلى ربي في حاجتي لتقضى لي))) which mean "O Allah, I ask You, and I direct myself to You in supplication by our Prophet Muhammad , the Prophet of Mercy. O Muhammad , I direct myself to Allah by you, so my need [here the specific need is mentioned] would be fulfilled." The blind man went and did as the Prophet sallallahu alayhi wa sallam ordered. Shortly thereafter, he returned to the Prophet's session with his blindness cured. Then, after the Prophet sallallahu alayhi wa sallam passed away , and during the time of the caliphate of Syedina Uthman Ibn Affan raziAllah anhu, a man came to Syedina Uthman Ibn Hunayf raziAllah anhu. This man complained to Syedina Uthman Ibn Hunayf raziAllaho anhu about a matter which he needed to be fulfilled through the caliph, but which was not being fulfilled. He ordered the man to go to the place where al-wudu' would be performed, perform al-wudu', perform two rakah, and after saying assalam to say the following words: 'O Allah, I ask You and I direct myself to You in supplication by our Prophet Muhammad, the Prophet of Mercy. O Muhammad, I direct myself to Allah by you, so my need [specify need] would be fulfilled. Syedina Uthman Ibn Hunayf razi Allaho anhu told him to return after doing this, and they would go together to the caliph. This man went and performed what Syedina Uthman Ibn Hunayf raziAllaho anhu ordered him to do. However, instead of returning to Uthman Ibn Hunayf raziAllaho anhu, he elected to go on his own to the caliph--which he did. When he reached the door of the caliph, the gateman took him by the hand to the caliph. Syedina Uthman Ibn Affan raziAllaho anhu sat him on a carpet next to him and asked him, "What is your need that you wanted fulfilled? I forgot all about it until just now." The man informed the caliph about his need, which he fulfilled. The caliph told him, "Whenever you have a need, come to me and I will satisfy it for you." It is because of the prayer this man performed, and the dua' that he made--asking Allah azzawjal for his need by the Prophet sallallahu alayhi wa sallam --that Allah made the heart of the caliph move towards fulfilling the need of that man. This prayer and the dua' afterwards in which one is asking Allah azzawajal to fulfill a need is called 'Salat al-Hajah'. Let the one who has a need: perform al-wudu', pray two rakah, and then say that dua' as mentioned, and in sha' Allah, his need will be fulfilled. This hadith was narrated by many scholars of hadith. Some of them related the part of the hadith which occurred during the lifetime of the Prophet sallallahu alayhi wa sallam, and some narrated both parts of the hadith, i.e., the part which took place during the lifetime of the Prophet sallallahu alayhi wa sallam and the part which took place after He passed away and during the caliphate of Sayyidina Uthman Ibn Affan raziAllaho anhu. Imam atTabaraniyy rahmatullahaliah is among those scholars who narrated the entire hadith, in both parts--the part that took place during the life of the Prophet sallallahu alayhi wa sallam, as well as the part that took place after the passing away of Prophet sallallahu alayhi wa sallam. After narrating that hadith, he said, "The classification of this hadith is sahih." This hadith carries the proof that it is permissible in Islam for one to ask Allah azzawajal for things by the Prophet sallallahu alayhi wa sallam during the lifetime of the Prophet sallallahu alayhi wa sallam and after passing away of Prophet . Hence, there is no difference in the permissibility of asking Allah azzawajal for things by the Prophet , whether done during the lifetime of the Prophet or after his passing away. The scholars of Ahl as-Sunnah wal Jamaah said that it is permissible to make that tawassul during the lifetime of the Prophet and after his passing away. Knowing that, one concludes that the claim of some people that it is not permissible to ask Allah for things except by he who is visibly alive and present infront, is something which is rejected. روى البخاري في الأدب المفرد ما نصه : (( حدثنا أبو نعيم قال حدثنا سفيان عن أبي اسحق عن عبد الرحمن بن سعد قال : (( خدرت رجل ابن عمر فقال له رجل : اذكر أحب الناس إليك فقال : يا محمد )) ا.هـ . وقد ذكر البخاري هذا الحديث تحت عنوان : (( باب ما يقول الرجل إذا خدرت رجله )). The first person to make this false claim was a man who lived some 600 years ago, by the name of Ahmad Ibn Taymiyah. This man falsely stated that it is not permissible to ask Allah azzawajal for things except by he who is alive and present. This is wrong! It is contrary to what is stated in the rules of the Religion of Islam. During the time of Ahmad Ibn Taymiyah, scholars of Ahl as-Sunnah refuted his argument, and as a result his false claim did not spread at that time. However, some 200 years ago, a man named Muhammad Ibn Abdul-Wahhab emerged in a place in the Arabian Peninsula called Najd which the Prophet sallallahu alayhi wa sallam dispraised. Imam Al-Bukhariyy rahmtullah alaih related a hadith about the Prophet sallallahu alayhi wa sallam in which he said: This means: <<From this spot, [which is called Najd] the tribulations and the sedition will occur.>> The Prophet conveyed the truth. Many tribulations and sedition have occurred from that region. Among the most recent was this man by the name of Muhammad Ibn Abdul-Wahhab. Muhammad Ibn Abdul-Wahhab followed Ahmad Ibn Taymiyah in the aforementioned case and in other cases as well. He started repeating the false statement of Ibn Taymiyah that it is not permissible for one to ask Allah azzawajal for things except by what is visibly alive and present infront. This rule has no foundation whatsoever in the Religion of Allah azzawajal. Rather, this rule and this statement were innovated by Ahmad Ibn Taymiyah an innovation of misguidance. As a result of their stubbornness and arrogance, the leaders of the Wahhabiyyah movement rejected the part of the hadith which signifies the man asking Allah azzawajal for things by the Prophet sallallahu alayhi wa sallam, after the Prophet sallallahu alayhi wa sallam passed away. The great scholars of Ahl as-Sunnah told these people that the scholars classified that entire hadith as sahih, i.e., the part that took place during the lifetime of the Prophet sallallahu alayhi wa sallam and the part that took place after his passing away sallallahu alayhi wa sallam. Hence, one must reject the false claim of Ibn Taymiyah and Muhammad Ibn ^Abdul-Wahhab, because it stands against the sayings of those reliable and dependable scholars of hadith. AlHafidhatTabaraniyy rahmatullah alaih narrated that hadith, among others, including al-Hafidh al-Bayhaqiyy and al-Hafidh asSubkiyy and alHafidh al-Ala'iyy; rahmatullahalaihim they all classified it as sahih. The status of those huffadh, i.e., their high knowledge and high level in the Science of Hadith, is a case of unanimous agreement among the scholars of Islam. However, those Wahhabis, in an attempt to back their stubbornness and their false claim, rejected the sahih hadith of the Prophet sallallahu alayhi wa sallam; may Allah azzawajal protect us from such misguidance. They refuted and rejected that which was proved to be mentioned by the Companions rizwanullah alaihim. It is obvious they are not following a correct methodology on their part. What is correct is for one to follow the path of the Prophet sallallahu alayhi wa sallam and the path of his Companions rizwanullah alaihim. One must adhere to that which the Prophet sallallahu alayhi wa sallam prescribed, and that which was put forth by the Companions raziAllaho anhum, and one does not adhere to the example of someone deluded about things. There are other ahadith that stand as a proof to the validity and the correctness of the statements of Ahl asSunnah. Among of which is the hadith narrated by Imam al-Bukhariyy rahmatullah alaih and others about three people from a previous nation who went inside a cave seeking protection from a heavy rain they encountered in their travels. A big rock rolled down from the top of the mountain shutting off the mouth of the cave and blocking their exit. One of the three men suggested they all make dua' to Allah azzawajal by virtue of their good deeds. The first one stood up and made a du^a' to Allah asking Him by one of the good deeds that he had done. He said, 'O Allah, if that good deed I did previously was done in sincerity to You, then I ask You to relieve us of this calamity we are facing.' Once he finished his du^a', the rock moved slightly; however, it did not move enough for them to come out of the cave. The second man stood up and asked Allah to relieve them of their calamity by virtue of a good deed which he had done in the past. Again the rock moved a little bit more; however, it was still not enough for them to be able to leave the cave. The third man did the same as the first two, and the rock was moved completely out of the way, and the men were able to leave the cave. This hadith is very famous. It is confirmed and is classified as sahih. It was narrated by Imam al-Bukhariyy and others and confirms those three people asked Allah azzawajal for something, i.e., to relieve them of their calamity, by their good deeds. If asking Allah azzawajal for things by the good deeds of a person, is something permissible in the Religion, then asking Allah azzawajal for things by the Prophet sallallahu alayhi wa sallam takes precedence--since the good deed is a creation of Allah azzawajal, and the best of all the creations is the Prophet sallallahu alayhi wa sallam. Moreover, one should note that the good deeds of those people are not categorized as 'alive' or 'present,' as Ibn Taymiyah made a condition. From where did Ibn Taymiyah bring this condition? It is only a delusion on his part. He deduced that from his own delusions, and it is not founded on sound religious proofs. The Prophet sallallahu alayhi wa sallam, his Companions , the followers of those Companions and the followers of those followers of the Companions rizwanullah alaihim ajmaeen, are all in unanimous agreement that it is permissible to ask Allah sallallahu alayhi wa sallam for things by the Prophet sallallahu alayhi wa sallam and by the good and pious Muslims, whether during their life or after their passing away. All the scholars from among the four reputable schools, i.e., the school of Imam ash-Shafiiyy, the school of Imam Ahmad Ibn Hanbal, the school of Imam AbuHanifah, and the school of Imam Malik rahmatullah alaihim, concur on this issue. Ahmad Ibn Taymiyah and his followers among the Wahhabis claim that he who asks Allah azzawajal for things by the Prophet sallallahu alayhi wa sallam after his passing away or during his absence is doing an act of shirk, i.e., associating partners with Allah azzawjal. Again, this is contrary to what is founded in the Religion of Allah azzawajal. The hadith of the blind man previously mentioned indicates that this blind man left the session of the Prophet sallallahu alayhi wa sallam, i.e., he went away and was no longer physically in the presence of the Prophet sallallahu alayhi wa sallam when he made his wudu', performed his salat, and made his dua'. How could this be classified as a shirk? If it had been a shirk, then the Prophet sallallahu alayhi wa sallam would not have ordered the blind man to do as he did. The Prophet sallallahu alayhi wa sallam is more knowledgeable than Ibn Taymiyah and all the others like him. The scholars of Islam opposed those who claimed that the one who asks Allah azzawajal for things by the Prophet sallallahu alayhi wa sallam after his passing away or during his absence is doing an act of shirk. The Wahhabis claim they are following the school of Imam Ahmad Ibn Hanbal. However, Imam Ahmad Ibn Hanbal and the scholars who belong to his school all agree that it is permissible to ask Allah azzawajal for things by the Prophet sallallahu alayhi wa sallam--during his lifetime and after his passing away. Even the grandfather of Ahmad Ibn Taymiyah, himself, who was among the great scholars following the school of Imam Ahmad, used to say it is permissible to ask Allah azzawajal for things by the Prophet sallallahu alayhi wa sallam during his lifetime and after his passing away. This was narrated by one of the greatest students of Imam Ahmad Ibn Hanbal, Abu Bakr alMarwaziyy. rahmatullah alaihim This scholar, in copying the saying of Ahmad Ibn Hanbal, said that it is liked during drought to ask Allah azzawajal for rain by the Prophet sallallahu alayhi wa sallam. Imam Ahmad told about one of the great followers of the companions, Safwan Ibn Sulaym rahmatullah alaih, who was a pious, humble, and very knowledgeable Muslim, that just by mentioning his name a person would hope the rain would come down as a sign of Allah's azzawajal mercy to the people. The meaning is if the people mention the name of Safwan Ibn Sulaym rahmatullah alaih in their session, it is because of his great status, and as a blessing from Allah azzawajal, the rain would start falling. One can observe for himself that Imam Ahmad Ibn Hanbal rahmatullah alaih was among those who established it is liked for one to ask Allah azzawajal for things by the status of the pious Muslims and by the Prophet sallallahu alayhi wa sallam, yet those among the Wahhabis who claim to be followers of Imam Ahmad rahmatullah alaih, say this is shirk if it is done after the passing away of the Prophet sallallahu alayhi wa sallam. Imam Ahmad rahmatullah alaih is in one direction, and those Wahhabis are in a totally different direction. The first case was mentioned about Imam Ahmad rahmatullah alaih in a book compiled by his own son, Abdullah, containing questions and answers about Imam Ahmad. The second statement, about Safwan Ibn Sulaym, in was narrated by alHafidh al Mizziyy and al-Hafidh al-Ala'iyy and azZabidiyy. In a matter such as this, i.e., asking Allah azzawajal for things by the Prophet sallallahu alayhi wa sallam, the teachings of someone like Imam Ahmad rahmatullah alaih would be followed as opposed to those of Ibn Taymiyah and his followers--the Wahhabis. All of these reliable scholars have praised Imam Ahmad Ibn Hanbal rahmatullah alaih. He is the one among the scholars of hadith who narrated the most ahadith of the Prophet sallallahu alayhi wa sallam. It is not known among the scholars of hadith about another scholar who narrated in quantity as much as Imam Ahmad rahmatullah alaih did. Those Wahhabis left Imam Ahmad rahmatullahalaih and followed their own delusions. Those delusions are contrary to the rules of the Religion of Allah azzawajal. Be cautious! If you hear someone claim that it is not permissible to ask Allah azzawajal for things in the visible absence of the Prophet sallallahu alayhi wa sallam or after his passing away, do not lend him a listening ear. Respond to him. Tell such a person about the hadith of the blind man, and the hadith of al-Bukhariyy regarding the three men who went into the cave. This is defending the Religion of Allah azzawajal. It is not permissible for one to remain silent when he sees someone perverting the Religion of Allah azzawajal--if he is able to stand up to him. It is not permissible to leave the Muslims without guiding them and warning them against such people who pervert the Religion of Allah azzawajal --once they are able to do so. This falls under the obligatory advice to the Muslims, as it was indicated by the Prophet sallallahu alayhi wa sallam. If the person leaves out ordering alma'ruf and forbidding almunkar, when it is obligatory on him, then this person is committing a sin. The scholars used to take many hardships to warn against someone perverting the Religion of Allah azzawajal. This has great reward for them. If that obligation was left out in a community, those people would lose the support of Allah. Imam an-Nawawiy (who is Ashariy, Sufiy, known to have authored the book of 40 Nawawiy Hadith) he said in his book al-Majmoo volume 8/274 in the book of "Descripiton of Pilgrimage" chapter: Visiting the Grave of the Prophet (Sallallahu alayhi Wa Sallam) he said: “And then he (the visitor of the Prophet’s grave) goes back to his first stand towards the face of the Prophet sallalahu alayhi wa sallam and makes Tawassul by Him (asks Allah by the Prophet) and asks for intercession by Him (the Prophet) to Allah”. We ask Allah azzawjal to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet sallallahu alayhi wa sallam. We ask Allah azzawajal to let us consume all of our life in following the methodology of the Prophet . We ask Allah to make us among those who order with alma^ruf and forbid al-munkar. Praise be to Allah azzawajal and Allah azzawajal knows best
  6. روى البخاري في الأدب المفرد ما نصه : (( حدثنا أبو نعيم قال حدثنا سفيان عن أبي اسحق عن عبد الرحمن بن سعد قال : (( خدرت رجل ابن عمر فقال له رجل : اذكر أحب الناس إليك فقال : يا محمد )) ا.هـ . وقد ذكر البخاري هذا الحديث تحت عنوان : (( باب ما يقول الرجل إذا خدرت رجله )). Imam al-Bukhariy rahmatullah alaih narrated in al-Adab al-Mufrad that Abdullah son of Omar's foot was paralyzed, a man told him: "mention the most beloved people to you, and so he said: "Ya Muhammad" and he was cured. في كتاب البداية والنهاية لابن كثير الذي تحبه الوهابية في المجلد الذي فيه الجزء السابع والثامن ص 104-105 يذكر فيه عن بلال ابن الحارث المزني الصحابي الذي قصد قبر النبي وطلب منه ما لم تجري به العادة وتوسل به، وفيه يقول: "إن أهله طلبوا منه أن يذبح لهم شاة فقال ليس فيهِنَّ شيء فألحوا عليه فذبح الشاة فإذا عظمها حُمُرٌ فقال: "يا محمداه"، ما كفر ولا كفره أحد من الصحابة، Also in the book al-Bidayah wan-Nihaiyah for Ibn Kathir whom wahhabis adore, in the volume containing the 7th and 8th chapter, page 105-104 he mentions that Syedina Bilal the son of al-Harith al-Muzaniy raziAllaho anhu the companion who had travelled to visit the Prophet's grave and asked Allah by the Prophet (tawassal Bi Rasulillah), in that book he said: "Ya Muhammadah" . He did not blaspheme, and none of the companions considered him as a blasphemer for saying "Ya Muhammadah"!! and that's because the companions knew that it's permissible to ask Allah by the virtue and status of our beloved Prophet Muhammad even when he's visibly absent. عند الوهابية من قال يا محمد بعد وفات لنبي محمد أو في حياته في غيابه فقد أشرك، ونص عبارة ابن تيمية في كتابه الكلم الطيب تحت عنوان "فصل في الرجل إذا خدرت قال عن الهيثم بن حَنَش، قال: كنا عند عبد الله بن عمر رضي الله عنهما فخدرت رجله فقال له رجل: أذكر أحب الناس إليك فقال: يا محمد فكأنما نشط من عقال". And so according to wahhabis, the one who says “Ya Muhammad” after the passing away of the Prophet or before his passing away in his absence is considered to them as a Mushrik (a kafir one who associates partners to Allah azzawajal)!! And the literal term of Ibn Taymiah in his book al-Kalim at-Tayib under the title “Section about the leg if it was paralyzed” he said: “From al-Haytham son of Hanash he said: we were at Abdullah son of Omar Radiallahu Anhuma, his leg got paralyzed, a man said to him: mention the most beloved people to you, and so he said: “Ya Muhammad” he was cured as if he had no harm”. Ibn Taiymiah the source of whahhabi beliefs, himself accepted and approved this hadith which contains calling upon someone (tawassul) by saying “Ya Muhammad” and so wahhabis would by their rule consider Ibn Taymiah as Mushrik, as well as Abdullah Ibn Omar as well as all Muslims on earth because they all say “Ya Muhammad” during hardships, and they all say it in every prayers. Also it was confirmed by at-Tabariy that when Companions rizwanullah alaihim went to fight Musaylimah the liar, their slogan was “Ya Muhammadah”. So be warned from Ibn Taymiah and Wahhabis. You must be warned and must warn from their books and their fatwas that contradict the way of Ahlus-Sunnah and the way of the companions of Rasulullah (Sallallahu alahyi wa Sallam). We ask Allah azzawajal by the great status of our beloved Prophet Sallallahu alaihi wa sallam , and great waliys, to protect us, and our nation, and Allah azzawajal knows best.
  7. Calling Upon Someone The Permissibility of calling “Ya Muhammad, Ya Rasulallah” Tawassul is permissible. Calling upon someone who is absent is not shirk as some claim, as the Prophet taught us to call for help. Among what was mentioned concerning calling on someone other than Allah azzawajal, whether that one is present, absent, alive or passed away, is the saying of the Prophet peace be upon him: which means: <<If the animal of anyone of you went out of control in the wilderness, then call: ‘O slaves of Allah, help me’>>, since there are slaves of Allah azzawajal [i.e. the angels] who will respond to him. There is another hadith related by al-Bazzar in which the Prophet said: which means: << If one of you lost something or needs help while in an open land, then let him say: "O slaves of Allah, help me.">> Another narration says: which means <<Rescue me, because Allah azzawajal has created slaves whom you do not see.>> When traveling at nightfall the Prophet, sallallahu alyhi wa sallam, used to say: which means: << O earth, my Lord and your Lord is Allah.>> When the Prophet visited the grave of Muslims, he used to say: which means: << O people of the graves, peace be upon you.>> Also In the Tashahhud in as-Salah the Muslim says: which means: << "O Prophet of Allah, may Allah protect you from infirmities, and have mercy and blessings on you.">> There is no harm in calling on and performing tawassul by someone unless one believes that someone other than Allah azzawajal actually creates things. Hence, as long as one believes that only Allah creates them, there is no harm in performing tawassul. Likewise, attributing a certain doing to other than Allah azzawajal does not harm unless one believes this doer actually creates. So once it is established the person does not believe the creating is for other than Allah azzawajal then attributing a doing to other than Allah azzawajal is understood in its proper context. When one says: "This medicine benefited me," or "This particular righteous Muslim benefited me," he is merely exposing the created reason of the benefit. These statements are also similar to when one says: "This food satisfied my hunger," or "This water quenched my thirst," or "This medicine cured me." When Muslims say such statements, they understand them in their proper context, i.e., food, water, and medicine are only reasons, and Allah is the Creator of their benefit. We ask Allah to bless us with the guidance and to make us steadfast in following the methodology and the path of the Prophet We ask Allah to let us consume all of our life in following the methodology of the Prophet . We ask Allah azzawajal to make us among those who order with alma'ruf and forbid al-munkar.
  8. طَه الحبيب مُحـَمد رسول الله صلى الله عليه وءاله وصحبه وسلم عشّاقُ طهَ نحنُ معشرُ حبِّهِ .... بتنا نسير على الهدى في دربِهِ فعليه صلّوا يا أحبةُ دائما .... وتبركوا وتوسلوا بجنابهِ قال الله تعالى : وَإِنَّكَ لَعَلى خُلُقٍ عَظِيمٍ The last Prophet of Islam Who is Prophet Muhammad the son of Abdillah? Prophet Muhammad was born in Makkah in Arabia in 6th century. His father was Abdullah the son of Abd al-Muttalib, the son of Hashim the son of Abdi Manaf from the tribe of Quraysh- the head of the Arab tribes. His father passed away while his mother was still pregnant with him . He was raised by his grandfather, the head of Quraysh, after the passing away of his mother. His uncle Abu Talib, later on took care of him and supported him. He received the revelation in Makkah when he was 40 years old and stayed in Makkah after that for 13 years. He immigrated to al-Madinah and lived there for 10 years before he died there. His age was 63 years old when he died. He was buried in al-Madinah and it is rewardable to visit his grave there. Prophet Muhammad revived the call for Islam after Jesus alahislam was raised and after none of the Muslim followers of Jesus alaislam were alive. Prophet Muhammad conveyed that there will be no prophet after him, and Jesus alaislam will come back to rule according to his teachings. This was also revealed to the prophet in the Qur'an . Qur'an spoke about other prophets like: Noah, Abraham, Ishmael, Isaac, Jacob, Joseph, Moses, Aaron, David, Solomon, Elias, and Jesus peace be upon them. All of those prophets were prophets of Islam. Prophet Muhammad exerted successful efforts in calling for Islam and was supported by God with miracles. By that, prophet Muhammad proved to others that he is a prophet and truthful. Before Prophet Muhammad passed away from this world, his companions reached about 100,000 Muslims. Today, the Muslims are about 1 billion. Since the time of the prophet, Muslims have kept, one generation after the other, conveying the teachings and following the rulings of prophet Muhammad . Believing in Islam is not valid if one does not believe in prophet Muhammad and that he is the final messenger. أنادي وفي القلب حر اللهيب ... أذابت فؤادي معاني الغرام وفي دين طه شفاء السقام ... فمن سار في درب طه استقام على بابكم يا رفيع المقام ... أحييك يا سيدي باحترام ألا داوني يا أجل الأنام ... فمن كنت داويت أنَّى يضام Among his teachings Prophet Muhammad said: "He who relieves the distress of a believer in this world, God will release him from a distress on the day of judgement. He who facilitates things for someone who is finding difficulties, God will facilitate things for him in this world and in the hereafter and he who covers a Muslim's defect god will cover his defect in this world and in the hereafter. God grants his slave help as long as his slave in his brother’s help. Allah facilitates a route to paradise for the one who follows a certain route seeking the knowledge of the religion. Whenever a group of people gather in a mosque reciting the book of Allah (Al-Quran) and studying it among themselves tranquility will come down on them, and mercy will spread over them and Angels will surround them and God will lift their status. He who’s deed makes him slow, will not be made quick by his pedigree." This Hadith further delineates the spirit of brotherhood that should dominate the Muslim Community and gives specific example of how members of that community should treat each other. It states that A Muslim who helps his Muslim brother in any way will have God’s help on his side in this life as well as in the hereafter. The Hadith moreover, stresses the importance of seeking religious knowledge and shows the great reward for those who seek its deserve. Lastly the Hadith decides in clear terms that man’s real value lies more in his deeds than in his kinship. He whose deeds are not good enough to attain success in the hereafter will not succeed because of his kinship.
  9. Sorry Brothers, I'm an Arab I do not speak Urdu. Only English or Arabic. May Allah Bless you and enable us to server Islam sincerely.
  10. Alsunna

    As-Salamu Alaykum Dear brothers,

    I was invited by dear brother sai5i. I ask Allah to enable me and you to be sincere servants of Islam.
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