Claiming to uphold transcendence in simpler terms:
“We don’t affirm these attributes literally because we want to avoid likening Allah to His creation.”
But their claim was false (they are lying) because they actually ended up doing what the first two groups did: either rejecting the attributes (like the first group), or reinterpreting [into an invalid meaning] them (like the second group).
“We don’t affirm these attributes literally because we want to avoid likening Allah to His creation.”
But their claim was false (they are lying) because they actually ended up doing what the first two groups did: either rejecting the attributes (like the first group), or reinterpreting [into an invalid meaning] them (like the second group).
Forwarded from دَرْبي
إذا كان يعلم بوجود النجاسة، وفي نيته إزالتها، ولكنه نسي وصلى، ثم تذكر بعد ذلك
قال شيخ الإسلام ابن تيمية ( فلو صلى وببدنه أو ثيابه نجاسة، ولم يعلم بها إلا بعد الصلاة، لم تجب عليه الإعادة في أصح قولي العلماء، وهو مذهب مالك وغيره، وأحمد في أقوى الروايتين، وسواء كان علمها ثم نسيها، أو جهلها ابتداء، لما تقدم من أن النبي صلى الله عليه وسلم صلى في نعليه، ثم خلعهما في أثناء الصلاة، لما أخبره جبريل أن بهما أذى، ومضى في صلاته، ولم يستأنفها، مع كون ذلك موجودا في أول الصلاة، لكن لم يعلم به، فتكلفه للخلع في أثنائها، مع أنه لولا الحاجة لكان عبثا أو مكروها….يدل على أنه مأمور به من اجتناب النجاسة مع العلم، ومضيه يدل على العفو عنها في حال عدم العلم بها….الخ
( مجموع الفتاوى 184-185 /22 )
قال شيخ الإسلام ابن تيمية ( فلو صلى وببدنه أو ثيابه نجاسة، ولم يعلم بها إلا بعد الصلاة، لم تجب عليه الإعادة في أصح قولي العلماء، وهو مذهب مالك وغيره، وأحمد في أقوى الروايتين، وسواء كان علمها ثم نسيها، أو جهلها ابتداء، لما تقدم من أن النبي صلى الله عليه وسلم صلى في نعليه، ثم خلعهما في أثناء الصلاة، لما أخبره جبريل أن بهما أذى، ومضى في صلاته، ولم يستأنفها، مع كون ذلك موجودا في أول الصلاة، لكن لم يعلم به، فتكلفه للخلع في أثنائها، مع أنه لولا الحاجة لكان عبثا أو مكروها….يدل على أنه مأمور به من اجتناب النجاسة مع العلم، ومضيه يدل على العفو عنها في حال عدم العلم بها….الخ
( مجموع الفتاوى 184-185 /22 )
"If someone knew there was impurity (najāsah), intended to remove it, but forgot and prayed, then remembered afterward..."
Shaykh al-Islām Ibn Taymiyyah said:
"If a person prayed while there was impurity on his body or clothes, and he only came to know about it after the prayer, then he is not required to repeat the prayer according to the soundest opinion of the scholars. This is the view of Mālik and others, and it is also the stronger of the two narrations from [Imam] Ahmad. This ruling applies whether he had previously known about the impurity and then forgot, or was ignorant of it from the beginning.
This is based on the incident in which the Prophet ﷺ prayed in his sandals, then removed them during the prayer when Jibrīl informed him that there was filth on them, and he continued his prayer without starting over — despite the impurity being present at the beginning of the prayer, but he was unaware of it. His deliberate action of removing the sandals during prayer — which would otherwise be idle or disliked behavior if not needed — indicates that avoiding impurity when one knows about it is required. His continuation in the prayer, however, indicates that there is concession (i.e., forgiveness) regarding impurity in the case of not knowing about it..."
(Referenced from: Majmū‘ al-Fatāwā, vol. 22, pp. 184–185)
Shaykh al-Islām Ibn Taymiyyah said:
"If a person prayed while there was impurity on his body or clothes, and he only came to know about it after the prayer, then he is not required to repeat the prayer according to the soundest opinion of the scholars. This is the view of Mālik and others, and it is also the stronger of the two narrations from [Imam] Ahmad. This ruling applies whether he had previously known about the impurity and then forgot, or was ignorant of it from the beginning.
This is based on the incident in which the Prophet ﷺ prayed in his sandals, then removed them during the prayer when Jibrīl informed him that there was filth on them, and he continued his prayer without starting over — despite the impurity being present at the beginning of the prayer, but he was unaware of it. His deliberate action of removing the sandals during prayer — which would otherwise be idle or disliked behavior if not needed — indicates that avoiding impurity when one knows about it is required. His continuation in the prayer, however, indicates that there is concession (i.e., forgiveness) regarding impurity in the case of not knowing about it..."
(Referenced from: Majmū‘ al-Fatāwā, vol. 22, pp. 184–185)
Forwarded from Abū Ja'far Al-Khulayfī on English
Perhaps Withholding Is a Form of Giving in Disguise — So Do Not Grieve or Envy!
Allah Almighty says:
"Who is it that will loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned."
[Al-Baqarah: 245]
Whenever "withholding" is mentioned in the Qur’an, it is mentioned alongside "expansion". This means that there is no permanent hardship — every hardship is temporary and will come to an end. No door is closed but that another is opened.
There is no one completely deprived of everything, no matter how much one may imagine so. Each person possesses great blessings, and has something that others may long for.
These are meanings many people grasp during moments of clarity and sincerity with themselves. However, there is a point that many overlook:
You may think that a situation is a form of withholding — such as poverty, a calamity, the loss of a loved one or a job — but in reality, it may be expansion and divine giving in disguise.
Al-Bukhari reported in his Sahih:
1469 - Narrated by Abdullah ibn Yusuf: Malik informed us from Ibn Shihab, from ‘Ata ibn Yazeed al-Laythi, from Abu Sa‘id al-Khudri (may Allah be pleased with him):
Some people from the Ansar asked the Messenger of Allah ﷺ (for help), and he gave them. Then they asked again, and he gave them. Then they asked again, and he gave them until all that he had was exhausted. Then he said:
“Whatever good I have, I will never withhold from you. But whoever refrains (from asking), Allah will make him content; and whoever seeks self-sufficiency, Allah will enrich him; and whoever remains patient, Allah will grant him patience. And no one has been given a gift better and more expansive than patience.”
Reflect on his ﷺ words:
“And no one has been given a gift better and more expansive than patience.”
He described patience as a gift. And when do you need patience? Is it not during times of calamity?
Yet, it is a gift from Allah — He grants it to you, so you remain patient and are rewarded. You find solace in Allah, and the calamity becomes lighter upon you. You earn reward through it, and you come on the Day of Judgment light in sins, heavy in good deeds. Thus, it becomes a life and a salvation: a pleasant life in this world, and salvation from torment in the hereafter.
Allah Almighty says:
“Whoever does righteous deeds, whether male or female, while being a believer — We will surely grant them a good life.”
[An-Nahl: 97]
A group of the early scholars explained the "good life" as contentment, and contentment is a branch of patience.
So have you realized how what you perceive as withholding might in fact be expansion and giving?
And likewise, what you perceive as expansion might in fact be a form of enticement and a depletion of your good deeds.
Allah Almighty says:
"Who is it that will loan Allah a goodly loan so He may multiply it for him many times over? And it is Allah who withholds and grants abundance, and to Him you will be returned."
[Al-Baqarah: 245]
Whenever "withholding" is mentioned in the Qur’an, it is mentioned alongside "expansion". This means that there is no permanent hardship — every hardship is temporary and will come to an end. No door is closed but that another is opened.
There is no one completely deprived of everything, no matter how much one may imagine so. Each person possesses great blessings, and has something that others may long for.
These are meanings many people grasp during moments of clarity and sincerity with themselves. However, there is a point that many overlook:
You may think that a situation is a form of withholding — such as poverty, a calamity, the loss of a loved one or a job — but in reality, it may be expansion and divine giving in disguise.
Al-Bukhari reported in his Sahih:
1469 - Narrated by Abdullah ibn Yusuf: Malik informed us from Ibn Shihab, from ‘Ata ibn Yazeed al-Laythi, from Abu Sa‘id al-Khudri (may Allah be pleased with him):
Some people from the Ansar asked the Messenger of Allah ﷺ (for help), and he gave them. Then they asked again, and he gave them. Then they asked again, and he gave them until all that he had was exhausted. Then he said:
“Whatever good I have, I will never withhold from you. But whoever refrains (from asking), Allah will make him content; and whoever seeks self-sufficiency, Allah will enrich him; and whoever remains patient, Allah will grant him patience. And no one has been given a gift better and more expansive than patience.”
Reflect on his ﷺ words:
“And no one has been given a gift better and more expansive than patience.”
He described patience as a gift. And when do you need patience? Is it not during times of calamity?
Yet, it is a gift from Allah — He grants it to you, so you remain patient and are rewarded. You find solace in Allah, and the calamity becomes lighter upon you. You earn reward through it, and you come on the Day of Judgment light in sins, heavy in good deeds. Thus, it becomes a life and a salvation: a pleasant life in this world, and salvation from torment in the hereafter.
Allah Almighty says:
“Whoever does righteous deeds, whether male or female, while being a believer — We will surely grant them a good life.”
[An-Nahl: 97]
A group of the early scholars explained the "good life" as contentment, and contentment is a branch of patience.
So have you realized how what you perceive as withholding might in fact be expansion and giving?
And likewise, what you perceive as expansion might in fact be a form of enticement and a depletion of your good deeds.
Hamza | قناة حَمْزَة بْن أَحْمَد
https://youtube.com/shorts/4CV8yz9Z4ic
"On this occasion, I remind myself and you all that making talbiyah (saying 'Labbayk Allahumma Labbayk'), takbeer (saying 'Allahu Akbar'), and tahleel (saying 'La ilaha illallah') during these days is even better than reciting the Qur'an. This is because the Prophet ﷺ specifically encouraged these practices, and Allah the Almighty also mentioned them in particular. No one says the talbiyah or takbeer except that they are given glad tidings."
"It was asked: 'With what, O Messenger of Allah?'
He replied: 'With Paradise.'"
"This is a virtue specifically connected to tahleel, takbeer, and talbiyah during these days."
"It was asked: 'With what, O Messenger of Allah?'
He replied: 'With Paradise.'"
"This is a virtue specifically connected to tahleel, takbeer, and talbiyah during these days."
Forwarded from قناة أبي بكر الأثري
ويجيك واحد ماعنده دين ويقول لك الأشاعرة مسلمين
طيب مبارك عليك إخوانك المسلمين
طيب مبارك عليك إخوانك المسلمين
This week, the Friday Lecture will be on Sunday (6 PM Makkah), in sha'a Allah.
This is because Friday will be the 'Eid, bi'ithnillah. However, we will hold a special class for the 'Eid (around 10-20 minutes) by the will of Allāh at the time of the Friday Lecture (3:30 PM Makkah).
This is because Friday will be the 'Eid, bi'ithnillah. However, we will hold a special class for the 'Eid (around 10-20 minutes) by the will of Allāh at the time of the Friday Lecture (3:30 PM Makkah).
Episode 04 #PrayerMistakes
Saying the Intention out Loud
Saying the Intention out Loud