Category Archives: Aqeedah

The Meaning Of Allah’s Names Ash-Shaakir “الشاكر” And Ash-Shakoor “الشكور”: Sheikh Abdur Razzaq Al Badr

بسم الله الرحمن الرحيم

The name Ash-Shakoor is mentioned in four places within the Quran. Allah says:

لِيُوفِّيهم أُجورَهم و يزيدَهم من فضله إنَّه غفورٌ شكورٌ

“That He may recompense them in full and add more from His grace. Surely He is Oft-Forgiving and Ever Appreciative/Grateful.” [Faatir: 30]

و قالوا الحمد لله الّذي أَذْهب عنَّا الحَزَنَ إنَّ ربَّنا لغفورٌ شكورٌ

“And they will say ‘All praise be to Allah Who has removed from us grief.’ Indeed Allah is Oft-Forgiving, Ever Appreciative/Grateful.”  [Faatir: 34]

و من يقترف حسنةً نَزِدْ له فيها حُسنًا إنَّ الله غفورٌ شكورٌ

“And whoever does a righteous deed, We will give in return an increase in good. Indeed Allah is Oft-Forgiving and Ever Appreciative/Grateful.” [Ash-Shura: 23]

إنْ تُقْرضوا الله قرضًا حسنًا يُضاعفْه لكم و يغفر لكم والله شكورٌ حليمٌ

“If you lend Allah a good loan, He will double it for you and forgive you. Allah is Ever Appreciative/Grateful and Most Forbearing.” [At-Taghabun: 17]

And Ash-Shaakir is mentioned twice. The Exalted says:

و من تَطَوَّعَ خيرًا فَئِنَّ الله شاكرٌ عليمٌ

“ِAnd whoever voluntarily does good, then surely Allah is All Appreciative and All Knowing” [Al-Baqarah: 158]

ما يفعل الله بعذابكم إنْ شكرْتم و آمنْتم و كان الله شاكرًا عليمًا

“Why should Allah punish you if you have thanked and believed in Him. Allah is All Appreciative and All Knowing.” [An-Nisaa: 147]

These are six places in which these two names are mentioned, that are places of benevolence from Allah in order to (illustrate) the devoutly obedient servants’  reward, to discharge the bounties, to increase from (his) grace, and to multiply plentifully the reward. This is what is made clear to us as it relates to the meaning of these two names.

Indeed Ash-Shakoor and Ash-Shaakir is He who does not allow the actions of a perpetrator to be lost. On the contrary, He doubles the reward without computation/reckoning. He Who accepts the simplest of actions and repays it with an abundance of rewards, endowments, and extensive favors. He who multiplies for the sincere worshiper’s action without any settlement. He thanks those that are thankful, and He remembers those that remember (Him).

So whoever seeks nearness to Him by one span, He will come close to him by one cubit. And whoever seeks nearness to Him by one cubit, He will come close to Him with the distance of two outstretched arms. Whoever comes to Him with good, He will increase for him as a result of it good, and will come with tremendous rewards.

Translated by Najeeb ibn Yusuf Al Anjelesi

Source: فقه الأسماء الحسنى 

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Meaning Of Allah’s Name Al Khabeer “الخبير”

 بسم الله الرحمن الرحيم

Allah says:

عالم الغيب و الشهادة و هو الحكيم الخبير

“Knower of the unseen and the seen, and He is Al Hakeem, Al Khabeer” [Al-An’am: 73]

Imam Al Baihaqi said concerning its meaning: “He is the most knowledgeable about the inner core of a thing, the One cognizant of it’s true reality.” [الاعتقاد]

Sheikh Ali Nasir Al Faqeehi said: “Indeed the name Al Khabeer is mentioned in Allah’s book in several places, mostly being coupled with knowledge. Due to this we find it’s explanation, from the scholars, being He Who is knowledgeable about the most intricate of things upon it’s correct perspective.” [من تعليقاته لكتاب التوحيد لابن منده]

ألا يعلم من خلق و هو اللطيف الخبير

“Should not He Who created know? And He is Al Lateef, Al-Khabeer” [Al-Mulk: 14]

Sheikh Abdur Razzaq ibn Abdul Muhsin Al Abbad said: “As for Al Khabeer it’s meaning is He Whose knowledge reaches (and or comprehends) secretive affairs, and is well acquainted with the hidden consciousness. Knowledge related to the concealed, the subtleties of issues, and the intricacies of a atom (something speck like). It is a name whose meaning returns to having knowledge of hidden matters that are from the utmost of subtleties and minuteness, and from the utmost of being covert.” [فقه الأسماء الحسنى]   

Compiled by Najeeb ibn Yusuf Al Anjelesi

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Displeased With Allah’s Decree: Sheikh Rabee Ibn Haadi

بسم الله الرحمن الرحيم

Q: What are the signs that allude to lack of being pleased with the decree?

A: A person knows this about himself. He who is displeased with Allah’s decree is aware of this being within himself. Therefore upon him is to repent to Allah and to struggle with himself until he is pleased with Allah’s decree, or at the very least until he is patient with it. This is because it has two levels.

  • The level pertaining to patience;  and this is an obligatory matter upon every Muslim. If there befalls him something decreed by Allah, a calamity in which Allah preordained, then upon him is patience until he eventually is able surpass this level and succeed to the higher level than this it being (the following).
  • Pleasure pertaining to the decree; and it is a momentous level, so excellent it is, but if not at the very least is for him to be patient.

It is not permissible to be displeased with Allah’s decree, as Allah tests His servants. Thus whoever is pleased, for him is propitiation. Whoever is displeased, for him is displeasure. Thus be cautious from gaining Allah’s displeasure, he should understand clearly that apprehension, dismay, and displeasure for the decree will not benefit him ever! The only thing that will benefit him with Allah is faith in the decree, and patience with regards to what is preordained.

Translated by Najeeb Al Anjelesi

Source:  فتاوى فضيلة الشيخ العلامة ربيع بن هادي المدخلي 

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Allah’s Ascension And His Descending During The Night: Sheikh Rabee Ibn Haadi

بسم الله الرحمن الرحيم

Q: What is well known is that Allah is not incorporated within the creation, so how do we respond to one who says and uses as proof (to substantiate the opposite) Allah’s descent to the lowest heavens?

A: This is the one that says Allah is everywhere. He, fundamentally, does not believe in Allah being elevated (not sitting, nor reclining) over His Throne, due to him stating that Allah is in every place. So in order for him to support his falsehood he interprets the narrations pertaining to descent. The descent is a matter wherein the salaf differed. Did Allah descend (thus leave being above) the Throne? The stronger position with Ahlus Sunnah is that he remains over His Throne, and His descending, the manner of such (how He does it) is incomprehensible. As there is nothing like Allah (to be able to compare His mode or manner of performing an action with), nothing like Himself, His qualities, nor His actions.

So just as we believe in Allah being above His Throne without stating a mode or manner as to how, we also believe in His descent to the lowest heavens without stating a mode or manner as to how. As Allah does what He wills. Surely He descends, and He will come on the Day of Resurrection. Thus He Himself is not like that of His creation, so His descending is not like the descent of His creation. His knowledge is not like that of His creation, His ability is not like that of His creation, He being elevated (above everything including His Throne, as He is not on it but above it) is not like the elevation of His creation, His ascending is not like their ascending, and His descent is not like theirs.

Therefore Ahlus Sunnah say He descends but do not say how. However does it necessitate, by saying He descends, that He moved from being above His Throne to the lowest heavens? Some hold this opinion, however it is less probable. The correct opinion is Allah is over His Throne and He descends as He wants and Wills, as He is able to do anything, and abandoning delving deeply into these affairs is from safety.

Hence the principle with us is that we believe in that which is affirmed from Allah, and the narrations pertaining to descent are (classed as) mutawaatir. Indeed Ibn Taimiyyah explained these matters and rebutted such doubts, and he as it relates to the subject reported the way of the salaf. Thus the subject of descent is like the remainder of the issues pertaining to Allah’s qualities. We believe in the qualities without stating a mode or manner, without striking a resemblance (to them), nor denying them.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي المدخلي 

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Meaning Of Allah’s Name: Al Qadeer “القدير”

بسم الله الرحمن الرحيم

Allah says: 

فإنَّ الله كان عفوًّا قديرًا

..Surely Allah is Oft Pardoning, Ever Capable.” [An-Nisaa: 149]

إنِّ الله عليمٌ قديرٌ

Indeed! Allah is All Knowing, Ever Capable.” [An-Nahl: 70]

و هو العليم القدير

And He is the All Knowing, the Ever Capable.” [Ar-Rum: 54]

والله قديرٌ والله غفورٌ رحيم

And Allah is Ever Capable, and Allah is Oft Forgiving, Most Merciful.” [Al-Mumtahanah: 7]

Sheikh Muhammad Ibn Saalih Al Uthaymin said, “Allah’s names all are beautiful, meaning; they have reached the paramount of beauty, as Allah says:

و لِلّهِ الأَسْماء الحسنى

And to Allah belongs the most beautiful names…” [Al A’raf: 180]

This is because the names consist of perfect attributes that do not have therein a defect from any perspective, it is not possible nor probable (for them to contain defects).” [القوائد المثلى في أسماء الله و صفاته الحسنى]

Thus we understand that Allah’s names are not meaningless, on the contrary they contain meanings describing the One to whom we worship. The name Al Qadeer is no different, as it points to a complete and perfect attribute that Allah has always and will always be described with.

Imaam Ibn Mundah said: The meaning of Al Qadeer is He being Ever Capable of doing anything from (creating) good and evil, also obedience and disobedience, as He says: 

و خلق كلَّ شيءٍ فقدَّره تقديرًا

He created everything, and has measured it exactly according to its due measurement.” [Al Furqan: 2]

What He has measured of it (the creation), the Ever Capable, the All Able to do anything; created it and nothing was impossible for Him.” [كتاب التوحيد]

Sheikh Abdur Razzaq Ibn Abdil Muhsin said, “All of them (the name Al Qadeer, Al Qaadir, and Al Muqtadir) allude to the sureness of capability as an attribute for Allah. Surely, He the Glorified has perfect ability.” [فقه الأسماء الحسنى]

Allah teaches us this in numerous verses throughout the Quran with repetition, as He the Exalted says:

إنَّ الله على كلِّ شيءٍ قديرٌ

Indeed Allah is Able to do all things.” [Al Baqarah :20] [Al Baqarah: 109] [Al Baqarah: 148] [An-Nahl: 77] [An-Nur: 45] [Al-Ankabut: 20] [Al Faatir: 1] 

Sheikh Abdur Rahman Ibn Naasir As-Sai’di said, “Thus nothing was impossible for Him, and from His ability is that if He wants something He does it without any hindrance or opposition.” [تيسير الكريم الرحمن في تفسير كلام المنان]

Therefore the belief of the adherents to the Sunnah is that Allah is Ever Capable of doing whatsoever He wills, a belief deeply rooted in the text of the Quran and Sunnah and firmly believed by those that hope for success in the next life. This, unfortunately, contradicts the understanding of the Islamic caller named Zakir Naik. As he does not believe that Allah is capable of doing anything. He states: 

If I agree with you for the sake of argument that almighty God can do anything and everything, in the same argument almighty God can even tell a lie. It is ungodly to tell lies. The moment God tells lies He ceases to be God. If I agree with you, God can do everything, God Almighty can even be unjust. But the moment God does injustice He ceases to be God. Allah says in the Quran, Surah An Nisa, chapter number four verse 40 that Almighty God is never unjust in the least degree. If Almighty God wants He can forget, but to forget is ungodly. Allah says in Surah TaHa Chapter 21 verse 52 that Allah subhanahu wa ta’alaa never forgets. The moment Almighty God forgets He ceases to be God. If Almighty God wants He can make a mistake, but to make a mistake is ungodly. Allah says Surah TaHa chapter 20 verse 52 that Almighty God never makes a mistake, The moment God makes a mistake He ceases to be God. No where in the Quran does it mention that God can do everything. What Allah says in the Quran in surah Faatir chapter 35 verse number 1 innallaha alaa kulli shayin qadeer, that Allah has power over all things…(1)

He also said, “There are a thousand things I can list that God Almighty can’t do..(2) He substantiates this claim with rhetoric based on naive logic and philosophy, as he states Allah can’t create a tall and short man, Allah can’t kick him out of His dominion (because the creation in its entirety belong to Him) etc.

This is an utterly foolish and blameworthy approach unheard of by those who have preceded us from the imaams of guidance and knowledge. This is nothing more than speaking about Allah that which you know not. Allah says:

قلْ إنَّما حرَّم ربِّيَ الفواحش ما ظهر منْها و ما بطن و الإثْمَ و البغىَ بِغَير الحقِّ و أَنْ تشرِكوا بالله ما لَمْ ينزِّل به سلطانًا و أنْ تقولوأ على الله ما لا تعلمون

Say (O Muhammad): My Lord has only prohibited immorality, what is apparent and hidden from it, sinfulness, transgression without due right, that you associate a partner with Allah that which He has not sent down for it any authority, and that you say about Allah that which you know not.” [Al-A’raf: 33]

Sheikh Rabee ibn Haadi states, “Polytheism is the greatest of sins, but speaking about Allah that which you know not is greater ‘and that you say about Allah that which you know not‘. Ibn-ul-Qayyim said that this is the greatest of all sins, as polytheism is included in it, denying the attributes is included in it, every form of falsehood is included in it. ‘…and that you say about Allah that which you know not‘. Polytheism is a statement about Allah without knowledge, instituting polytheism and misguidance are statements about Allah without knowledge, instituting innovations enters into that as well.

Ibn-ul-Qayyim incorporated it into speaking about Allah without knowledge, as it is incompatible with Allah’s Book, the Sunnah of Allah’s Messenger -sallahu alayhi wa salaam-, and Allah’s true methodology. It is the reserving of evil thoughts for Allah, His Book, and His Messenger -sallahu alayhi wa ssalaam-, and this is because Allah the Exalted says:

اليومَ أكملْتُ لكم دينكم و أتممْتُ عليكم نعمتي و رضيْتُ لكم الإسلامَ دينًا

This day I have perfected, for you, your religion, and have completed My Favor upon you, and I am pleased with Islam as a religion for you.” [Al-Maa’idah:2]

This is the meaning of Ibn-ul-Qayyim Al Jawziyyah’s speech. He spoke concerning the explanation of the verse. He spoke about immorality, sinfulness, transgression, polytheism, and subsequent to that he said: “And as for speaking about Allah without knowledge, it is the severest from these forbidden matters, and the greatest of sin…” [الاستقامة و أثرها على المسلمين]

Hence the statement of our brother Zakir Naik is rejected due to it being contradictory to what Allah informs us of concerning Himself. As Allah is All Able to do whatever He wills. We ask Allah to bless us with safety and security, and to protect us from ever falling into misguidance after being guided.

Compiled by Najeeb Ibn Yusuf Al Anjelesi 

 

 


1: Taken from the video lecture found on youtube entitled: Similarities Between Hinduism and Islam

2: Taken from the video found on youtube entitled: Can God do Anything & Everything? Why Can’t God Become A Man? Zakir Naik

 

 

 

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Actions Are Created: Sheikh Rabee Ibn Haadi

بسم الله الرحمن الرحيم

Q: What do we mean by the servant’s actions are created?

A: What is intended is our acts of obedience and disobedience, all are Allah’s creation. The good of it and the bad, as Allah is the Creator of everything. Thus all the servants actions are created, its good and its bad, its obedience and disobedience all are Allah’s creation. The servant is the doer by way of desire and will that is subsequent to the will of Allah. The desire, will, and intellect which Allah bestows upon him is the object of responsibility (questioned about) and burden, by way of it one receives reward or punishment.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي عمير المدخلي

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Allah’s Two Hands

بسم الله الرحمن الرحيم

From the principles pertaining to Allah’s perfect attributes that safeguard the creed of the Muslim is: الإثبات ما أثبت الله لنفسه و الإثبات ما أثبت له رسوله -صلّى الله عليه و سلّم– “Affirming whatsoever Allah affirms for Himself and affirming for Him whatsoever the Messenger -sallahu alayhi wa salaam- affirmed for Him.”

This principle has been taught repeatedly by the prominent scholars of Islam past and present that applies to all qualities and attributes of Allah. It necessitates belief in all qualities and attributes attributed to Him and negates denial of them. In light of this it is incumbent upon all Muslims to affirm that Allah has two Hands, as Allah affirms this for Himself throughout the Quran, likewise the Messenger -sallahu alayhi wa salaam- has affirmed this in multiple narrations authentically attributed to him. Allah says:

تبارك الذي بيده الملك و هو على كل شيءٍ قدير

Blessed is He in whose Hand is the dominion; and He is capable of doing anything.” [Al-Mulk: 1]

و قالت اليهود يد الله مغلولة غلت أيديهم و لعنوا بما قالوا بل يداه مبسوطتان ينفق كيف يشاء

And the Jews said: Allah’s Hands are tied. (In reality) their hands are tied and cursed are they for what they said. On the contrary Allah’s Hands are outstretched spending however He wills...” [Al-Maidah: 64]

قل إن الفضل بيد الله يؤتيه من يشاء

…Say: Surely all bounty is in Allah’s Hand, He gives to whomever He wills…” [Ali-Imran: 73]

و ما قدروا الله حق قدره و الأرض جميعا قبضته يوم القيامة و السماوات مطويات بيمينه سبحانه و تعالى عما يشركون

They did not make a just estimate of Allah such as is due to Him, and the entire Earth will be within His grasped on the day of resurrection. The heavens will be rolled (or folded) in His right Hand. Glorified is He, and exalted is He from what they associate as partners with Him.” [Az-Zamar: 67]

The Messenger -sallahu alayhi wa salaam said: “The hands are three; so the highest Hand is Allah (‘s hand), the hand of the giver which is after His hand, and the low hand of the beggar…” Collected by Abu Dawud, upon the authority of Malik ibn Nadhlah.

He -sallahu alayhi wa salaam- also said: “Allah will seize the Earth on the day of resurrection and the sky will be folded in His right Hand, then He will say, I am the King where are the monarchs of the Earth?” Collected by Al Bukhari, upon the authority of Abu Huraira.

Furthermore he -sallahu alayhi wa salaam- said: Allah’s right Hand is full and does not decrease due to continuous spending throughout the night and day. Have you seen what He spends since creating the heavens and earth? Surely there is no decrease in what is in His right Hand, and His throne is above the water (which is above the 7 heavens). In His other Hand is the bounty or power…” Collected by both Al Bukhari and Muslim, upon the authority of Abu Huraira.

At this point it’s important to mention a principle in qawaa’id -ul- fiqh that being:

الأصل في الكلام الحقيقة

“The foundation with regards to speech is its true reality and or meaning.”

This principles implies that all speech found in the Quran or the Sunnah is to be taken and understood on its apparent meaning and no interpretation that renders its apparent meaning void is accepted (unless there is another text to support it). It is imperative to uphold this principle with regards to Allah’s qualities. Sheikh Salih Al Fawzan states, “Allah -glorified and exalted is He- affirms names and attributes for Himself and likewise His messenger -sallahu alayhi wa salaam-. Thus negating them (in totality) or a portion of them is to negate what Allah and His Messenger have affirmed, and this (in reality) is opposing Allah and His Messenger -sallahu alayhi wa salaam.(1) 

Moreover the affirming of these attributes upon their apparent meaning does not necessitate a resemblance between Allah and His creation. Sheikh Al Fawzan states: What is well known is that Allah’s names and attributes are specific to Him and fitting for Him, whereas the names and attributes of the creation are specific to them and fitting for them. Thus the sharing of names and general meanings does not entail any sharing with regards to (their) true reality.”(2) Thus the hand of man is not like Allah’s Hand, the resemblance is only in the name (the word “hand”) and general meaning not in the specific reality as Allah says:

ليس كمثله شيء و هو السميع البصير

There is nothing like Him, and He is The All Hearing, The All Seeing.” [Ash-Shura: 11]

 Unfortunately there are misguided groups that falsely interpret the meanings of Allah’s attributes in defiance to the principle “the foundation with regards to speech is its true and apparent meaning.” As groups like the Asharis and Maturidis along with their modern day counterparts from the Tablighis, Ahbashis, and others claim that the intent of Allah’s Hand is Ability. This is incorrect and deemed to be deviation with regards to Allah’s names and attributes, and it is inventing a lie on Allah. The Exalted says: 

قال يا إبليس ما منعك أن تسجد لما خلقت بيديّ

(Allah) said: O Iblis! What prevents you from prostrating to one (Adam) whom I created with both My Hands?” [Sad: 75] 

Sheikh Ali Al Faqeehi states, “If Allah meant by His statement –I created with both My Hands– ability, then there would not be any virtue of Adam over Iblis in that regard. Allah wanted Iblis to see the virtue of Adam over him by creating Adam with both His Hands and not him. If He had created Iblis with both His Hands as He did Adam, there would be no preference over Iblis from that perspective and Iblis would have said you created me with both Your Hands as You have created Adam with both of them. So when Allah wanted to give preference over Iblis by way of that He said rebuking him due to his arrogance with regards to Adam, “prostrate to him!” –What prevents you from prostrating to one (Adam) whom I created with both My Hands, are you too proud…– This proves that ability is not the intent of the verse, as Allah created everything with His ability, (here) He only intends the affirmation of Two Hands and that Iblis did not share (in the virtue) of being created by them, unlike Adam.”(3)    

Therefore made binding upon the Muslim is to believe that Allah has Two Hands that are real, how they look only Allah knows, but we believe He has Hands that do not resemble the hands of His creation in any way whatsoever. This is the creed of Ahlus Sunnah pertaining to the attributes of Allah.

Written by Najeeb Al Anjelesi. 


1: عقيدة التوحيد

2: عقيدة التوحيد

3: كتاب التوحيد لابن منده بتعليقات الشيخ علي بن ناصر الفقيهي

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The Meaning Of The Name Ath-Thahir “الظاهر”

بسم لله الرحمن الرحيم

Sheikh Ali Al Faqeehi states, Az-Zujaaj mentions that it has two meanings. So if you were to take it on its apparent it would imply that He (Allah) is manifest by why of the intellect due to the proofs and evidence of His existence and His oneness. However if you take its meaning from the usage of the Arab (when they say), “So and So ascended (the verb used is ظهَرَ) above the roof; (meaning) whenever he is elevated. Thus it is from being elevated and Allah The Exalted is above everything. 

In conclusion, from Allah’s names is Ath-Thahir meaning it is He who has risen over (ascended) everything and is above everything. [كتاب التوحيد لابن منده مع تعليقات الشيخ الفقيهي]

Ibn-ul-Qayyum said, His (Allah) state of being elevated (ظاهِرِيته) means the state of being above everything. [طريق الهجرتين]

This interpretation that we find repeated by the scholars of Ahlus Sunnah is derived directly from the statement of the Messenger -sallahu alayhi wa salaam- when, while supplicating, he said “O Allah, you are Al-Awwal there is nothing before you, and You are Al-Akhir and there is nothing after you, You are Ath-Thahir and there is nothing above you, and You are Al-Batin and there is nothing closer than you…” Collected by Muslim.

In this supplication the Prophet -sallahu alayhi wa salaam- explained the intent and meanings of these names making it binding upon all to affirm.

Compiled by Najeeb ibn Yusuf Al Anjelesi  

 

 

 

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The Difference Between Ar-Rahman and Ar-Raheem

بسم الله الرحمن الرحيم

Sheikh Muhammad ibn Salih Al Uthaymin said,

Ar-Rahman: The possessor of vast mercy.

Ar-Raheem: The granter of mercy to whomever He wills.

The difference between the two is that the first relates to the existence of mercy as a description for Him, whereas the second is related to it being an action of His, as He grants (or bestows) mercy to whomever He wills from His creation. [شرح لمعة الاعتقاد]

Sheikh Abdur Razzaq ibn Abdil Muhsin Al Abbad said,

Ar-Rahman: He to whom which mercy is a description.

Ar-Raheem: The doer of the action of being merciful to His servants, for this reason the Exalted says:

“And with the believers He is most merciful (رحيمًا) ” [Al-Ahzab: 43]

“..certainly He is to them full of Kindness, Most Merciful (رحيمٌ)” [At-Taubah: 117]

So Ar-Rahman is on a (certain) scale (in the Arabic language related to morphology) that indicates a permanent, inseparable, and perfect attribute. In other words; from His attributes is mercy. Whereas Ar-Raheem indicates the spreading of mercy to those whom it is bestowed upon. Meaning those who received mercy via (His) action. [فقه الأسماء الحسنى]  

Compiled by Najeeb ibn Yusuf Al Anjelesi.

 

 

 

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Taking Graves As Places Of Worship: Shaykh Salih Alish-Shaykh

بسم الله الرحمن الرحيم

Taking graves as places of worship (masaajid) is a filthy innovation and as so is prohibited. It is a means to lead one to polytheism, based on the statement of the Prophet -sallahu alayhi wa salaam- “Allah cursed the Jews and Christians for taking the graves of their prophets as places of worship, so do not take graves as places of worship surely I prohibit you from such.” Collected by Al Bukhari, Muslim, and others. Consequently every place wherein one intends to pray becomes a masjid.

Translated by Najeeb Al Anjelesi

Source: المنظار في بيان كثير من الأخطاء الشائعة

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