amatullaah

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salafiyyah | student of knowledge | kashmiri | doctor | bibliophile | foodie | a mystery wrapped in an enigma

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    Abū al-‘Āliyah (d.90H) – raḥimahullāh – said:

    "Learn Islām. Then when you have learnt Islām, do not turn away from it to the right or the left. But be upon the Straight Path and upon the Sunnah of your Prophet ﷺ and that which his Companions were upon and beware of these innovations because they cause enmity and hatred amongst you. But stick to the original state of affairs which was there before they divided."

    Related by Ibn Battaah in al-Ibānah (no. 136).

    https://www.troid.ca/manhaj/holding-on-to-the-sunnah/reviving-the-sunnah/282-a-return-to-excellence

  • amatullaah 5w

    It was narrated from Abü Hurairah that the Messenger of Allah ﷺ said:

    "When one of you calls upon Allah, let him not say: ‘O Allah,
    forgive me if You will,' rather let him be firm in his asking, and let
    him express his need in full, for nothing is too great for Allah to give.

    [Sahih Muslim, Volume 7, Book 48, Chapter 3, Hadith 2679, Darussalam Publishers]

  • amatullaah 5w

    Shaykh Saalih al-Fawzaan (hafidhahullaah) said:

    "The position, the madhab of the Salaf regarding this verse, which means: And the earth will be in His grasp on that Day, the entire earth will be in His grasp on the Day of Judgement. The heavens shall be rolled up in His right Hand.

    The belief of the Salaf is to believe in it as it has come. Allaah ta’alaa has informed us of this, and He is the most knowledgeable of Himself; He is the most knowledgeable about what will happen on the Day of Judgement. We must believe as our Salaf believed in the reality of this verse, with the reality that we will see on the Day of Judgement, and that we cannot know now; meaning the details of which we cannot know now.

    We can only believe in and ask Allaah, because of our belief in what we hear from this verse, ask Allaah for safety on that Day. Because if Allaah doesn’t grant us safety on the Day that He grasps the entire earth, and all of the heavens are in His right Hand rolled up, there will be no safety for us and there will be no salvation.

    We believe in this as our Salaf did without any tahreef - without twisting the meanings to make it something that our minds can grasp in this life. Without making it something that we have to understand the reality of now with our limited intellects; as many people do today.

    They believe that this verse must be made to fit to our understanding, we must be able to understand the reality of this. So they say, since we are people of great intellect, we must be able to understand this in its entirety, with every detail. That let’s explain the grasping of Allaah, of the entire earth as His Power and His Dominion. That He won’t exactly grab the earth.

    Let’s explain the rolling up of the heavens in His right Hand, let’s explain it as that He owns everything in the heavens and the earth. This is the pathetic understanding of the people who feel that they need to understand the exact details of everything in the Book of Allaah.

    They don’t accept the idea that Allaah ta’alaa has informed us of some very terrifying events, the reality of which we will not know, the detailed reality, we will not know now. But there is enough information that we can understand from the basic idea that it acts as a terrifying reminder of that Day; and something of benefit for the people who believe.

    [Taken from Moosa Richardson's Kitab at Tawheed Classes with the Explanation of Shaykh Saalih al-Fawzaan, Chapter 76]

    https://www.troid.ca/index.php/aqeedah/tawheed/comprehensive-study/1085-explanation-of-kitaab-at-towheed-class-audio

  • amatullaah 5w

    Is it permissible for Muslims to buy goods (on sale) sold during christian holidays?

    Answered by: Shaykh Ali bin Yahya bin Ali Al ‘Amiree Al Haddaadi

    Question: Unfortunately here in the west (and some Muslim countries) we have clothing, furniture and other types of discount sales offered by shops, which take place during non Muslim holidays. Is it permissible to buy these items during these non-muslim celebrations to benefit from the discounts they offer?

    Answer: Shaykh Ali Haddadi answered by saying, there is no problem buying goods in the sales during their holidays because buying and selling has nothing to do with their religion.

    http://www.miraathpublications.net/muslims-buying-goods-during-christian-holidays/

  • amatullaah 5w

    WOMEN LIGHTENING THEIR EYEBROWS

    Q: The habit of lightening eyebrows has recently spread among women; they lighten the hairs below and above the eyebrow, so that it resembles Nams (removing hair from the face/eyebrows). This habit is an imitation of Western countries. The lightening substance is also medically harmful. What is the ruling of Shari`ah (Islamic law) on this deed? Please advise.

    A:It is not permissible to lighten above and below the eyebrows in the way that was mentioned, as it entails changing Allah's creation and resembles Nams which is prohibited, being in the same sense. It is even more prohibited if it entails imitation of non-Muslims, or if it is harmful to the body or hair.

    This is because Allah (Exalted be He) says:

    “…and do not throw yourselves into destruction”

    The Prophet (peace be upon him) also said: "There should be neither harming nor reciprocating harm."

    May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.

    http://www.alifta.net/Fatawa/FatawaSubjects.aspx?languagename=en&View=Page&HajjEntryID=0&HajjEntryName=&RamadanEntryID=0&RamadanEntryName=&NodeID=3274&PageID=9407&SectionID=7&SubjectPageTitlesID=9646&MarkIndex=0&0#Itisnotpermissibletolighten

  • amatullaah 5w

    WHAT IS THE DEFINITION OF TAWHID AND WHAT ARE ITS TYPES? - FINAL

    The Noble Qur'an was revealed in the Arabic language without doubt, as Allah, the Most Glorified, the Most High says:

    "Verily, We have made it a Qur'an in Arabic that you may be able to understand (its meanings and its admonitions)". [43:3]

    And the wording: 'Istawa over such and such necessitates the meaning 'ascended and established over' in the Arabic language; indeed, its meaning corresponds to the wording.So, the meaning of Istawa over the Throne is that He ascended over it in a special manner befitting His Majesty and Greatness.

    So, if Istawa was explained as meaning Istawla (To conquer, to take possession of something.), it would distort the meaning of the words transforming the meaning which is proven by the language of the Qur'an, which is ascension, and also confirms that any other meaning is invalid.

    Also, the Salaf and those who followed them faithfully are all agreed upon this meaning, since not a single letter has been related from them which contradicts this meaning. When the wording is reported in the Qur'an and the Sunnah and no explanation contradicting the apparent meaning has been reported from the Salaf, then the basic principle is that they left it with its apparent meaning and they believed in what it proves.

    If a person said: Has any clear wording been reported from the Salaf which shows that they explained Istawa as meaning ascended? we say: Yes, it has been reported thus from the Salaf,but even supposing that no clear statement had been reported from them, the basic principle which has been proved by the wording in the Noble Qur'an and the Prophetic Sunnah is that it·remains upon the meaning necessitated by the Arabic language. So, the confirmation of the Salaf will be in accord with this meaning.

    As for the false premises necessitated by explaining Istawa to mean Istawla they are:

    1. That the Throne before the creation of the heavens and the earth was not in Allah's possession, because Allah, the Most High says:

    "Indeed, your Lord is Allah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne(really in a manner that suits His Majesty)" [7:54]

    According to this view, Allah would not be in possession of the Throne before the creation of the heavens and the earth, nor when the heavens and the earth were created.

    2. That the interpretation by our saying is correct, that Allah ascended over the earth and He ascended over something else among His creatures (rather than the Throne) and this is,without doubt and without question a false meaning which does not befit Allah, the Almighty, the All-Powerful.

    3. That it is a distortion of the meaning of the words.

    4. That it contradicts the consensus of the righteous Salaf, mayAllah be pleased with them.

    So, to summarize this type of Tawhid- Tawhid Al-Asma' was-Sifat, it is an obligation for us to affirm for Allah the Names and Attributes He confirms for Himself, or which His Messenger (ﷺ) confirms for Him in reality, without distortion, without negation, without explaining the how of it and without comparisons.

    SOURCE:
    Fatawa Arkanul-Islam
    Islamic Verdicts on the Pillars of Islam (Volume One)
    Creed and Prayer
    By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
    Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman.

  • amatullaah 5w

    WHAT IS THE DEFINITION OF TAWHID AND WHAT ARE ITS TYPES? -PART EIGHT

    We present another example regarding the Attributes, which is Allah's Istawa (Ascension) over His Throne, for Allah, the Most High has confirmed for Himself that He has ascended over the Throne in seven places in His Book, in all of them using the Word:

    "Istawa."

    And the Words:

    "over the Throne"

    If we refer to the Arabic language, we find that when Istawa is mentioned with 'Ala it implies only ascension and elevation. So,the meaning of the Words of Him, the Most High:

    "The Most Gracious (Allah) rose over (Istawa) the (Mighty)Throne (in a manner that suits His Majesty)." [20:5]

    and other similar Verses, is that He ascended over His Throne in a particular manner - unlike common elevation - over all of creation, and this elevation is confirmed for Allah, the Most High in truth and He is Above His Throne in a manner which befits Him, the Almighty, the All-Powerful. This does not resemble the rising up of a person on his bed or his mounting cattle or his boarding a ship, which Allah has mentioned in His Words:

    "and has appointed for you ships and cattle on which you ride, in order that you may mount on their backs, and then may remember the Favor of your Lord when you mount thereon, and say: Glorified is He Who has subjected this to us, and we could have never had it (by our efforts). And verily, to Our Lord we indeed are to return!" [43-12-14]

    So, the lstawa of created beings cannot resemble the lstawa of Allah over His Throne, because there is nothing like Allah. And those who said that the meaning of: "lstawa over the Throne." [7:54]

    is Istawla [3] over the Throne are in great error, because this is a distortion of the Words from their true meaning, and it contradicts what was agreed upon by the Companions, may Allah be pleased with them, and those who faithfully followed them. Additionally such claim necessitates ideas that are false,and it is not possible for a believer to say something about Allah which is based upon a false premise.

    [3] lstawla: To conquer, to take possession of something.

    SOURCE:
    Fatawa Arkanul-Islam
    Islamic Verdicts on the Pillars of Islam (Volume One)
    Creed and Prayer
    By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
    Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman.

  • amatullaah 5w

    WHAT IS THE DEFINITION OF TAWHID AND WHAT ARE ITS TYPES? -PART SEVEN

    Allah has described Himself as As-Sami' (the All-Hearing) and so we must believe that As-Sami' is one of the Names of Allah, the Most Glorified, the Most High and that Hearing is one of His Attributes, and that He hears is a ruling necessitated by that Name and that Attribute, because a hearer without hearing or hearing without perceiving that which is audible is something impossible, and based upon this one must draw one's conclusion.
    Another example: Allah, the Most High says:
    "The Jews say: 'Allah's Hand is tied up (i.e. He does not give and spend of His bounty).' Be their hands tied up and be they accursed for what they uttered. Nay, both His Hands are widely outstretched. He spends (of His bounty) as He wills. " [5:64]
    And here, Allah says:
    "Nay, both His Hands are widely outstretched"
    So, He has confirmed for Himself that He has two Hands,. described as outstretched, which means bountiful in giving. So,we must believe that Allah, the Most High has two Hands which are outstretched in Giving and Grace. However, we must try not to envision them in our hearts, nor attempt by spoken words to explain how those Hands are, nor to compare them with the hands of created beings, for Allah, the Most Glorified,the Most High says:
    "There is nothing like Him, and He is the All-Hearer, the All-Seer." [42:11]
    He, the Most High says:
    "Say (0 Muhammad~): (But) the things that my Lord has indeed forbidden are Al-Fawahish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allah for which He has given no authority, and saying things about Allah of which you have no knowledge. [7:33]
    He, the Almighty, the All-Powerful says:
    ''And follow not ( 0 man, i.e., say not or do not or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart of each of those ones will be questioned (by Allah)." [17:36]
    So, whoever compares these two Hands with the hands of created beings, then he has indeed belied the Words of Allah,the Most High:
    "There is nothing like unto Him." [42:11]
    And such person has disobeyed the Words of Allah, the Most High:
    "So put not forward similitudes for Allah (as there is nothing similar to Him, nor does He resemble anything)." [16:74]
    Whoever described them and said that they are defined in a certain manner, whatever it might be, he has said something about Allah which he knows not, and followed that of which he has no knowledge of.
    SOURCE:
    Fatawa Arkanul-Islam
    Islamic Verdicts on the Pillars of Islam (Volume One)
    Creed and Prayer
    By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
    Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman.

  • amatullaah 5w

    WHAT IS THE DEFINITION OF TAWHID AND WHAT ARE ITS TYPES? -PART SIX

    Tawhid Al-Asma' was-Sifat, which is to affirm the Oneness of Allah, the Most Glorified, the Most High in the Names by which He has called Himself and the Attributes with which He has described Himself in His Book, or upon the tongue of His Messenger (ﷺ).

    This means affirming what Allah has affirmed without distorting the meaning, without denial, without trying to explain how and without comparison. So, it is essential to believe in the Names Allah used for Himself and in the Attributes with which He described Himself in truth, without allegory, without trying to explain how, and without resorting to comparison.

    It was this type of Tawhid in which groups among this nation from the people of the Qiblah who claim allegiance to Islam went astray in numerous ways, including those who were excessive in negation and Tanzih[1] in a manner which removed them from the pale of Islam.

    Among these people are those who are moderate, and among them are those who are close to Ahlus-Sunnah, but the way of the Salaf in this type of Tawhid is to call Allah by the Names by which He has called Himself and to describe Him as He has described Himself in a true manner, not by distorting the meaning, or denying it, without trying to explain how and without comparison.

    An example of this is that Allah, the Most Glorified, the Most High has described Himself as Al-Hayy (the Ever-Living), Al-Qayyum (the One Who sustains and protects) and so we must believe that Al-Hayy is one of the Names of Allah, the Most High and we must believe what is implied by this Name, such as the Attribute of complete Life which was not preceded by nonexistence, and which is not followed by passing away.

    [1] Tanzih: Denial of anthropomorphic elements from the concept of deity.

    SOURCE:
    Fatawa Arkanul-Islam
    Islamic Verdicts on the Pillars of Islam (Volume One)
    Creed and Prayer
    By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
    Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman.

  • amatullaah 5w

    WHAT IS THE DEFINITION OF TAWHID AND WHAT ARE ITS TYPES? -PART FIVE

    Tawhid Al-Uluhiyyah, which is to affirm the Oneness of Allah, the Most Glorified, the Most High in matters of worship, meaning that a person may not worship or seek to draw nearer to anyone besides Allah, worshipping him or drawing nearer to him as he would worship Allah, the Most High.

    It was in this area of Tawhid that the polytheists went astray, those whom the Prophet (ﷺ) fought, those whose blood were lawful to him, as well as the appropriation of their property; land, homes,and the capture of their women and children.

    This (i.e. Tawhid AlUluhiyyah) is what (all of) the Messengers were sent with and what was revealed in (all of) the Scriptures, along with the other two types: Tawhid Ar-Rububiyyah and Tawhid Al-Asma' was-Sifat. But in most cases, the Messengers were involved in reforming their people in this type of Tawhid, Tawhid Al-Uluhiyyah.

    This is because a human being must not direct any kind of worship to other than Allah, the Most Glorified, Most High, neither to anangel close (to Allah) nor to a Messenger sent (by Allah) nor to a righteous Wali [1] nor to any created being.

    Worship is not valid unless it is directed to Allah, the Almighty, the All-Powerful and whoever violates this Tawhid, is a Mushrik [2] and even though he is a disbeliever, yet he affirms Tawhid Ar-Rububiyyah and Tawhid Al Asma'was-Sifat.

    So, if a person believed that Allah, the Most Glorified, the Most High is the Creator, the Only Owner, the Disposer of all affairs and that He, the Most Glorified, the Most High has the sole right to His Names and Attributes, but he worshipped another besides Allah, his affirmation of Tawhid Ar-Rububiyyah and Tawhid Al-Asma' was-Sifat would not benefit him.

    Let us suppose that a man totally affirms belief in Tawhid Ar-Rububiyyah and Tawhid Al-Asma' was-Sifat, but he went to a grave and worshipped its inhabitant or made an oath to him in order to draw closer to him, then he would be a Mushrik and a disbeliever and he would dwell in the Hell-fire forever; Allah,the Most Blessed, the Most High says:

    "Verily, whosoever sets up partners (in worship) with Allah, then Allah has forbidden Paradise to him, and the Fire will be his abode. And for the Zalimun (polytheists and wrongdoers) there are no helpers." [5:72]

    It is well known to all who read the Book of Allah, the Almighty,· the All-Powerful that the polytheists the Prophet (ﷺ) fought against, whose blood he permitted, whose property he allowed the appropriation of, and whose women and children he permitted as captives, and whose sheep he allowed to be taken from their lands these people used to affirm that Allah, Alone is the Lord and Creator and they did not doubt that, but because they used to worship others besides Him, they became thereby polytheists whose blood it was permissible to spill and whose property it was permissible to appropriate.

    [1] Wali: A friend (of Allah)
    [2] Mushrik: Polytheist, pagan.

    SOURCE:
    Fatawa Arkanul-Islam
    Islamic Verdicts on the Pillars of Islam (Volume One)
    Creed and Prayer
    By the Honorable Shaikh Muhammad bin Salih Al- ‘Uthaimeen
    Collected and Arranged by Fahd bin Nasir bin Ibrahim As-Sulaiman.