- published: 04 Mar 2015
- views: 156
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Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Internationale Fachkonferenz
Desiderate der aktuellen Koranforschung
Berlin, 17. - 19. Oktober 2014
Eine Veranstaltung der Stiftung für Islamische Studien (SIS) in Kooperation mit der Freien Universität Berlin, dem Forschungsprojekt Corpus Coranicum und dem Centre for Translation of the Holy Quran im Iran.
Gemafreie Musik von https://www.cayzland-music.de
Assalamualeikum wR wB,
Dieses Video habe ich von dem Bruder "DiazepamN" und versuche hier, dieses Video und insbesondere das Videoinfo von ihm hier in der breiten Masse weiter zu verbreiten. Aus diesem Videoinfo können auch besonders die Wahhabi-Geschwister viel Nutzen ziehen.
Möge Allah swt den Bruder DiazepamN segnen und möge Allahs Bamrherzigkeit auf den großen Sheikh Abdelhamid Kishk sein. AMIN!
zum Videoinfo:
Wie erkennt man, dass jemand die in den Versen und Hadithen vorkommende Atribute, doch mit der Schöpfung vergleicht, obwohl er sagt dass er sie nicht vergleicht?
Wenn man sieht, dass er sie anders formuliert und für Allah benutzt, als Allah swt. es selber formuliert und benutzt hat.
Allah swt. sagt "Allahs Hände sind über ihre Hände" der vergleicher aber sagt: "Allah hat Hände" obwohl Allah selber es NIEMALS so verwendet hat.
Er macht Rückschlüße und Analogien und macht die Verse Allahs dafür verantwortlich, obwohl Allah nirgendwo von ihm verlangt hat Analogien aus Mutashabihat zu machen.
Im gegenteil ihm oft befohlen hat in allen Angelegenheiten sich an die eindeutige Verse zu halten.
Er aber, macht genau das Gegenteil.
Analogien aus mehrdeutigen Basteln, den eindeutigen Versen Widersprechen.
Allah swt. sagt "ArRahman macht auf dem Thron ISTIWA" er aber sagt: "Rahman IST auf dem Thron", im Vers steht aber nicht "ArRahmu 3ala-l 3arsh", sondern es steht "ArRahmanu-s STAWA 3ala-l 3arsh".
Istawa=Richten (Istawu Sufufakum=Richtet eure Reihen Grade)
Istawa=Herrschen (Qad istawat Bishrun 3ala 3iraqi..=Bishr ergriff die Herrschaft über Irak..)
Dann sagt der Vergleicher der unbedingt einen Weg sucht um zu vergleichen, ISTIWA ist "sich erheben" was gelogen ist.
Sich erheben heist auf arabisch "Yartafi3", in Vergangenheitsform "Ertefa".
Im Vers steht aber nicht "ArRahmanu-rtefa 3ala-l 3arsh", es steht "ArRahmanu-stawa 3ala-l 3arsh".
Wie man sieht, der Mudchasimma der unbedingt Allah mit der Schöpfung vergleichen will, sucht geradezu nach Wege um dies zu ermöglichen.
Auch wenn er dafür lügen und verdrehen muss.
Also glaubt nicht wenn sie sagen wir vergleichen nicht, sie suchen gerade danach zu vergleichen, oder sie deuten so, bzw. übersetzen so, dass der Vergleich automatisch in den Köpfen der Zuhörer hervorgerufen wird.
Denn wenn ich sage, dieses etwas habe ich "eigenhändig" gemacht, leitet das zu einem anderen Gedanken, als wenn ich sage "ich habe Hände", was wiederrum etwas anderes focusiert.
Dann beschuldigen sie die Zuhörer wenn sie sagen "Das ist ein Vergleich", in dem sie sagen, "du bist es der vergleicht", dabei reden sie unverschämt von der Zahl der Hände und der Augen und anderer Organe die sie für Allah dem Erhabenen erfinden, obwohl niemals so wörtlich genannt wird.
Und sie fragen gegenseitig danach in Foren, wieviele Allah davon hat, "wieviele Augen?, wieviele Hände? wohl Allah hat.....SUBHANAHU WA TA3ALA min hadha-d Dalal.
Das sind leider ihre Tricks, Tricks mit denen der Shaitan sie reinlegt und sie andere rein legen.
Ihr braucht nur ihre Foren zu besuchen, und ihr werdet sehen, dass sie darüber reden, was Allah hat oder nicht hat bzw. wieviele er von etwas hat.
Alleine die Frage nach der ZAHL reicht wohl aus um einen Gedanken zu fassen wie diese Leute denken.
Und das beweist, wie sie denken während sie andere mit der Unterstellung beschuldigen und behaupten selber dabei nicht zu vergleichen.
Weil sie wissen dass sie dann in den Augen der Muslime, nicht als Muslime gelten würden, wenn sie offen vergleichen würden, Allah swt. aber weis über ihre Herzen bescheid.
Anderen sagen sie dass sie nicht vergleichen, untereinander aber reden sie, als ob sie von Einzelteile einer Puppe reden würden, audhubillah.
Der Prophet (s.a.s.) sagt "Die Herzen der Söhne Adams sind zwischen den Fingern Rahmans", der vergleicher sagt direkt "Rahman hat Finger" obwohl der Hadith es nicht so formuliert hat.
Er vergleicht eindeutig, trotz der Leugnung, dass er vergleicht.
Möge Allah sie rechtleiten.
Und unsere Geschwister vor ihren Tricks beschützen.Amin.
Willst du dein AQIDA schützen, DAMIT DU NICHT INS TASHBIH ABRUTSCHT; AUDHUBILLAH?
DANN VERWENDE DIESE SACHEN NIEMALS ANDERS, ALS IN VERSEN UND HADITHEN ES FORMULIERT IST!!!
DAS ist DIE EINZIGE GARANTIE!!!
Alles andere ist gefährlich und kann deine Aqida zerstören, höre nicht auf sie, egal was sie sagen, denn du redest über Allah dem Erhabenen.
Der in keiner weise der Schöpfung ähnelt und jedes Wort zuviel über ihn dich ewig ins Jahannam bringen kann. Ma3adhAllah.
- published: 18 Jan 2010
- views: 15311
Praise the rank of the trustworthy Prophet Muhammad. Thereafter, this book is Hashiyat al-^allamah as-Sawi ^ala Tafsir al-Jalalayn authored by Sheykh Ahmad bin Muhammad as-Sawi al-Maliki who died in 1241 Hijri (which means that he died more than 170 years ago).
This book was printed by Dar al-Jeel Beirut. In the second volume, the third section and on page 288 of this book regarding the interpretation of ayah (6) surat fatir Which means surley , the shaitan is an enemy to you, so take him as an enemy. He calls his followers so they become amongst the people of the blazing Hellfire the author said : and it was related that this ayah was revealed about the Khawarij who misinterpret the Quran and the Hadith legitimizing the killing and the confiscating muslims proporties; as it is seen now in their equal who are group in the land of al-Hijaz called al-Wahhabiyyah. They [al-Wahhabiyah] think they are following the proper creed; rather they are the liers whom which Shaitan overwhelmed and made them forget the thikr of Allah. They are the followers of Shaitan, and surely the followers of Shaitan are the losers. We ask Allah the all_Generous to imputate their origin. ...end of quote of Imam as-Sawiy al-Maliki.
This is the reality of al-Wahhabiyyah, may Allah relief the muslims and their countires from them; and all due thanks to Allah.
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- published: 14 Mar 2012
- views: 398
http://alsunna.org/mutashabihat.htm
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
· Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
· Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
There are two methodologies for explaining the mutashabihat ayat of the Qur'an, and both of them are valid:
· The Methodology of the Salaf
· The Methodology of the Khalaf
The Methodology of the Salaf:
The Salaf were the scholars who lived during the first three centuries after the Hijrah of the Prophet, sallallahu ^alayhi wa sallam. For the most part, this methodology consisted of giving general explanations, since the scholars of the Salaf believed that these ayat have meanings befitting to the perfection of Allah. Rather than saying what these meanings are, they referred these mutashabihat ayat to the muhkamat ayat. A good example is the saying of Imam ash-Shafi^iyy which means: "I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed." In other words, the proper befitting meanings are not according to the sensuous and physical meanings that delusions would lead to--such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, or any other meanings which are not permissible to be attributed to Allah.
The Methodology of the Khalaf:
The Khalaf were the scholars who lived after the first three centuries. For the most part, this methodology consisted of giving specific meanings to the mutashabihat ayat.
Details here:
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
- published: 03 May 2010
- views: 714
** SILA SCROLL KE BAWAH UNTUK MENDAPATKAN NOTA KULIAH ***
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
AL-MUTASHABIH
Definisi
Pada bahasa: kata nama pelaku daripada al-Tashabuh dengan erti menyerupai dan dimaksudkan dengan “al-mutasyabih” (yang menyerupai) dengan makna “al-multabis”, yang mengelirukan. Dari sinilah datang penggunaan ayat “al-Mutashabih”, iaitu ayat yang mengelirukan maknanya. Pada istilah: Nama perawi sama pada sebutan dan tulisan tetapi berbeza nama bapa mereka pada lafaz sahaja tidak pada tulisan atau sebaliknya.
Contoh-contoh
Muhammad bin `Uqayl, dengan huruf `ain berbaris hadapan dan Muhammad bin `Aqil, dengan huruf `ayn berbaris atas. Walaupun mempunyai nama sama perawi tetapi berbeza nama bapa.
Shurayh bin al-Nu’man dan Surayj bin al-Nu’man, berbeza nama perawi tetapi sama nama bapa.
Faedah
Terserlah faedah tentang bahagian ini ketika mana mencatat nama para perawi, tidak terkeliru dalam menyebutkannya dan tidak terjerumus dalam “tashif” dan “waham”.
Bahagian-Bahagian Lain Bagi Al-Mutashabih
Ada beberapa bahagian lain bagi “al-Mutashabih” dan di sini penulis hanya menyebutkan yang terpenting sahaja.
1. Sama nama perawi dan nama bapa kecuali pada satu atau dua huruf seperti Muhammad bin Hunayn dan Muhammad bin Jubayr.
2. Atau sama nama perawi dan nama bapa pada tulisan dan sebutan tetapi berbeza dari segi dahulu dan kemudian:
i) Sama ada pada dua nama secara keseluruhan seperti al-Aswad bin Yazid dan Yazid bin al-Aswad.
ii) Atau pada setengah huruf seperti Ayyub bin Sayyar dan Ayyub bin Yasar.
Kitab-Kitab Yang Terkenal
1. “Talkhis al-Mutashabih Fi al-Rasm Wa Himayah Ma Ashkala Minhu `An Bawadir al-Tashif Wa al-Wahm” oleh al-Khatib al-Baghdadi.
2. “Tali al-Talkhis”, juga karangan al-Khatib al-Baghdadi. Kitab ini merupakan pelengkap atau tambahan kepada kitab terdahulu. Kedua-dua kitab ini sangat berharga dan tidak pernah ditulis satu kitab dalam bab ini sepertinya.
(SAMBUNGAN NOTA KULIAH DISERTAKAN DALAM RUANGAN KOMEN YOUTUBE)
- published: 23 Feb 2016
- views: 16
Verse 3:7 tells us that there are two types of expressions in the Qur'an: Interpretable (Muhkam) and Uninterpretable (Mutashabih). Most of the Qur'an is interpretable and God/Allah has made sure that the interpretation environment is strongly structured (muhkam) by the way Allah uses language, by context, by word usage in different verses. A minority of verses are deliberately made uninterpretable (mutashabih) because they deal with issues that Allah does not want to explain such as matters of the spirit (ar-rooh) or secrets of what Allah is doing. Mutashabih means falsely resembling something we know. The term mutashabih (falsely resembling) was introduced and clearly defined in 2:25 referring to fruits of Paradise being only falsely resembling those of the Earth. Allegorical verses (parables, similitudes, amthal, plural of mathal) are part of muhkam (interpretable). They are symbolic but still interpretable. It is not appropriate to symbolically interpret verses that are not offered as symbolism or likeness. Many scholars mix up mutashabih with allegorical parables. Parables are symbolic muhkam, not mutashabih and we are ordered to interpret them and take lessons from them for our lives. Mutashabih is uninterpretable symbolism.
- published: 04 Mar 2012
- views: 211
Understanding al-Quran Ta'weel/Tafsir Mutashabih 1/2
I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis.
I urge to stay hanafi and learn about Islam from our lessons:
www.alsunna.org/audio-lessons
Tafsir - Understanding & Interpreting al-Quran تأويل القرآن
كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل.
السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات.
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
• Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
• Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
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."
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
- published: 28 Oct 2009
- views: 1594
Understanding al-Quran Ta'weel/Tafsir Mutashabih 2/2
I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis.
I urge to stay hanafi and learn about Islam from our lessons:
www.alsunna.org/audio-lessons
Tafsir - Understanding & Interpreting al-Quran تأويل القرآن
كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل.
السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات.
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
• Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
• Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
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."
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
- published: 29 Oct 2009
- views: 528
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32:10Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der KoranhermeneutikFarid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik Internationale Fachkonferenz Desiderate der aktuellen Koranforschung Berlin, 17. - 19. Oktober 2014 Eine Veranstaltung der Stiftung für Islamische Studien (SIS) in Kooperation mit der Freien Universität Berlin, dem Forschungsprojekt Corpus Coranicum und dem Centre for Translation of the Holy Quran im Iran. Gemafreie Musik von https://www.cayzland-music.de -
2:41The Notion of the Muhkam and Mutashabih Verses Promo Video
The Notion of the Muhkam and Mutashabih Verses Promo Video -
1:27Sheikh Abdelhamid Kishk (rmA) - Über Mutashabih Verse und Hadith
Sheikh Abdelhamid Kishk (rmA) - Über Mutashabih Verse und HadithSheikh Abdelhamid Kishk (rmA) - Über Mutashabih Verse und Hadith
Assalamualeikum wR wB, Dieses Video habe ich von dem Bruder "DiazepamN" und versuche hier, dieses Video und insbesondere das Videoinfo von ihm hier in der breiten Masse weiter zu verbreiten. Aus diesem Videoinfo können auch besonders die Wahhabi-Geschwister viel Nutzen ziehen. Möge Allah swt den Bruder DiazepamN segnen und möge Allahs Bamrherzigkeit auf den großen Sheikh Abdelhamid Kishk sein. AMIN! zum Videoinfo: Wie erkennt man, dass jemand die in den Versen und Hadithen vorkommende Atribute, doch mit der Schöpfung vergleicht, obwohl er sagt dass er sie nicht vergleicht? Wenn man sieht, dass er sie anders formuliert und für Allah benutzt, als Allah swt. es selber formuliert und benutzt hat. Allah swt. sagt "Allahs Hände sind über ihre Hände" der vergleicher aber sagt: "Allah hat Hände" obwohl Allah selber es NIEMALS so verwendet hat. Er macht Rückschlüße und Analogien und macht die Verse Allahs dafür verantwortlich, obwohl Allah nirgendwo von ihm verlangt hat Analogien aus Mutashabihat zu machen. Im gegenteil ihm oft befohlen hat in allen Angelegenheiten sich an die eindeutige Verse zu halten. Er aber, macht genau das Gegenteil. Analogien aus mehrdeutigen Basteln, den eindeutigen Versen Widersprechen. Allah swt. sagt "ArRahman macht auf dem Thron ISTIWA" er aber sagt: "Rahman IST auf dem Thron", im Vers steht aber nicht "ArRahmu 3ala-l 3arsh", sondern es steht "ArRahmanu-s STAWA 3ala-l 3arsh". Istawa=Richten (Istawu Sufufakum=Richtet eure Reihen Grade) Istawa=Herrschen (Qad istawat Bishrun 3ala 3iraqi..=Bishr ergriff die Herrschaft über Irak..) Dann sagt der Vergleicher der unbedingt einen Weg sucht um zu vergleichen, ISTIWA ist "sich erheben" was gelogen ist. Sich erheben heist auf arabisch "Yartafi3", in Vergangenheitsform "Ertefa". Im Vers steht aber nicht "ArRahmanu-rtefa 3ala-l 3arsh", es steht "ArRahmanu-stawa 3ala-l 3arsh". Wie man sieht, der Mudchasimma der unbedingt Allah mit der Schöpfung vergleichen will, sucht geradezu nach Wege um dies zu ermöglichen. Auch wenn er dafür lügen und verdrehen muss. Also glaubt nicht wenn sie sagen wir vergleichen nicht, sie suchen gerade danach zu vergleichen, oder sie deuten so, bzw. übersetzen so, dass der Vergleich automatisch in den Köpfen der Zuhörer hervorgerufen wird. Denn wenn ich sage, dieses etwas habe ich "eigenhändig" gemacht, leitet das zu einem anderen Gedanken, als wenn ich sage "ich habe Hände", was wiederrum etwas anderes focusiert. Dann beschuldigen sie die Zuhörer wenn sie sagen "Das ist ein Vergleich", in dem sie sagen, "du bist es der vergleicht", dabei reden sie unverschämt von der Zahl der Hände und der Augen und anderer Organe die sie für Allah dem Erhabenen erfinden, obwohl niemals so wörtlich genannt wird. Und sie fragen gegenseitig danach in Foren, wieviele Allah davon hat, "wieviele Augen?, wieviele Hände? wohl Allah hat.....SUBHANAHU WA TA3ALA min hadha-d Dalal. Das sind leider ihre Tricks, Tricks mit denen der Shaitan sie reinlegt und sie andere rein legen. Ihr braucht nur ihre Foren zu besuchen, und ihr werdet sehen, dass sie darüber reden, was Allah hat oder nicht hat bzw. wieviele er von etwas hat. Alleine die Frage nach der ZAHL reicht wohl aus um einen Gedanken zu fassen wie diese Leute denken. Und das beweist, wie sie denken während sie andere mit der Unterstellung beschuldigen und behaupten selber dabei nicht zu vergleichen. Weil sie wissen dass sie dann in den Augen der Muslime, nicht als Muslime gelten würden, wenn sie offen vergleichen würden, Allah swt. aber weis über ihre Herzen bescheid. Anderen sagen sie dass sie nicht vergleichen, untereinander aber reden sie, als ob sie von Einzelteile einer Puppe reden würden, audhubillah. Der Prophet (s.a.s.) sagt "Die Herzen der Söhne Adams sind zwischen den Fingern Rahmans", der vergleicher sagt direkt "Rahman hat Finger" obwohl der Hadith es nicht so formuliert hat. Er vergleicht eindeutig, trotz der Leugnung, dass er vergleicht. Möge Allah sie rechtleiten. Und unsere Geschwister vor ihren Tricks beschützen.Amin. Willst du dein AQIDA schützen, DAMIT DU NICHT INS TASHBIH ABRUTSCHT; AUDHUBILLAH? DANN VERWENDE DIESE SACHEN NIEMALS ANDERS, ALS IN VERSEN UND HADITHEN ES FORMULIERT IST!!! DAS ist DIE EINZIGE GARANTIE!!! Alles andere ist gefährlich und kann deine Aqida zerstören, höre nicht auf sie, egal was sie sagen, denn du redest über Allah dem Erhabenen. Der in keiner weise der Schöpfung ähnelt und jedes Wort zuviel über ihn dich ewig ins Jahannam bringen kann. Ma3adhAllah. -
39:15Understanding al-Qur'an (Muhkam & Mutashabih) Important!
Understanding al-Qur'an (Muhkam & Mutashabih) Important!Understanding al-Qur'an (Muhkam & Mutashabih) Important!
Praise the rank of the trustworthy Prophet Muhammad. Thereafter, this book is Hashiyat al-^allamah as-Sawi ^ala Tafsir al-Jalalayn authored by Sheykh Ahmad bin Muhammad as-Sawi al-Maliki who died in 1241 Hijri (which means that he died more than 170 years ago). This book was printed by Dar al-Jeel Beirut. In the second volume, the third section and on page 288 of this book regarding the interpretation of ayah (6) surat fatir Which means surley , the shaitan is an enemy to you, so take him as an enemy. He calls his followers so they become amongst the people of the blazing Hellfire the author said : and it was related that this ayah was revealed about the Khawarij who misinterpret the Quran and the Hadith legitimizing the killing and the confiscating muslims proporties; as it is seen now in their equal who are group in the land of al-Hijaz called al-Wahhabiyyah. They [al-Wahhabiyah] think they are following the proper creed; rather they are the liers whom which Shaitan overwhelmed and made them forget the thikr of Allah. They are the followers of Shaitan, and surely the followers of Shaitan are the losers. We ask Allah the all_Generous to imputate their origin. ...end of quote of Imam as-Sawiy al-Maliki. This is the reality of al-Wahhabiyyah, may Allah relief the muslims and their countires from them; and all due thanks to Allah. Tags: bandit crook thief terror dark history wahabiya wahhabies wahhabiten SATAN DEVIL SHAYTAN الوهابية البدعة التوسل السلف الخلف السلفية السعودية التبرك الأحباش الحبشي المشاريع لبنان الإسلام islam aicp al ahbash habashisDeath Penalty Detroit Auto Show Diablo Diet Disney Digital Cameras Dogs Domains Download Dr DVD Report Dreamcast License: AhlusSunnah ENDGÜLTIGE VERNICHTUNG von Pierre Vogel Category: Education Tags: ahbash pierre vogel islam nasheed habashi ebu hanife imam shafi malik ahmad sunna ashâri maturidi osman bakr omar ali hasan husayn veli neu kafir azab wahhabi wahabi düren aachen debatte العرب الأمة التبرك التوسل البدعة السلف الجنة الصيام النار الجوع العطش المشاريع الأحباش الهرري التوحيد amoklauf bush schuhe -
14:23ayat mutashabih dalam tafsir ruhulmaaniروح المعانىoleh tokguru hj abdullah samah pondok annjmiyah
ayat mutashabih dalam tafsir ruhulmaaniروح المعانىoleh tokguru hj abdullah samah pondok annjmiyahayat mutashabih dalam tafsir ruhulmaaniروح المعانىoleh tokguru hj abdullah samah pondok annjmiyah
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4:57Muhkam und Mutashabih Verse - Die Message von Umar ibn Khattab
Muhkam und Mutashabih Verse - Die Message von Umar ibn KhattabMuhkam und Mutashabih Verse - Die Message von Umar ibn Khattab
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19:49The Qur'an Is Self-Explaining: Muhkam and Mutashabih
The Qur'an Is Self-Explaining: Muhkam and MutashabihThe Qur'an Is Self-Explaining: Muhkam and Mutashabih
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10:55Understand the Koran (muhkam and mutashabihah)
Understand the Koran (muhkam and mutashabihah)Understand the Koran (muhkam and mutashabihah)
http://alsunna.org/mutashabihat.htm Muhkamat Verses and Mutashabihat Verses. The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'} The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard} Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat: Muhkamat ayat and Mutashabihat ayat · Muhkamat ayat: These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala: Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.] · Mutashabihat ayat: These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10. According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an. There are two methodologies for explaining the mutashabihat ayat of the Qur'an, and both of them are valid: · The Methodology of the Salaf · The Methodology of the Khalaf The Methodology of the Salaf: The Salaf were the scholars who lived during the first three centuries after the Hijrah of the Prophet, sallallahu ^alayhi wa sallam. For the most part, this methodology consisted of giving general explanations, since the scholars of the Salaf believed that these ayat have meanings befitting to the perfection of Allah. Rather than saying what these meanings are, they referred these mutashabihat ayat to the muhkamat ayat. A good example is the saying of Imam ash-Shafi^iyy which means: "I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed." In other words, the proper befitting meanings are not according to the sensuous and physical meanings that delusions would lead to--such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, or any other meanings which are not permissible to be attributed to Allah. The Methodology of the Khalaf: The Khalaf were the scholars who lived after the first three centuries. For the most part, this methodology consisted of giving specific meanings to the mutashabihat ayat. Details here: http://alsunna.org/mutashabihat.htm http://alsunna.org/mutashabih.htm -
61:20Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
** SILA SCROLL KE BAWAH UNTUK MENDAPATKAN NOTA KULIAH *** Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16 AL-MUTASHABIH Definisi Pada bahasa: kata nama pelaku daripada al-Tashabuh dengan erti menyerupai dan dimaksudkan dengan “al-mutasyabih” (yang menyerupai) dengan makna “al-multabis”, yang mengelirukan. Dari sinilah datang penggunaan ayat “al-Mutashabih”, iaitu ayat yang mengelirukan maknanya. Pada istilah: Nama perawi sama pada sebutan dan tulisan tetapi berbeza nama bapa mereka pada lafaz sahaja tidak pada tulisan atau sebaliknya. Contoh-contoh Muhammad bin `Uqayl, dengan huruf `ain berbaris hadapan dan Muhammad bin `Aqil, dengan huruf `ayn berbaris atas. Walaupun mempunyai nama sama perawi tetapi berbeza nama bapa. Shurayh bin al-Nu’man dan Surayj bin al-Nu’man, berbeza nama perawi tetapi sama nama bapa. Faedah Terserlah faedah tentang bahagian ini ketika mana mencatat nama para perawi, tidak terkeliru dalam menyebutkannya dan tidak terjerumus dalam “tashif” dan “waham”. Bahagian-Bahagian Lain Bagi Al-Mutashabih Ada beberapa bahagian lain bagi “al-Mutashabih” dan di sini penulis hanya menyebutkan yang terpenting sahaja. 1. Sama nama perawi dan nama bapa kecuali pada satu atau dua huruf seperti Muhammad bin Hunayn dan Muhammad bin Jubayr. 2. Atau sama nama perawi dan nama bapa pada tulisan dan sebutan tetapi berbeza dari segi dahulu dan kemudian: i) Sama ada pada dua nama secara keseluruhan seperti al-Aswad bin Yazid dan Yazid bin al-Aswad. ii) Atau pada setengah huruf seperti Ayyub bin Sayyar dan Ayyub bin Yasar. Kitab-Kitab Yang Terkenal 1. “Talkhis al-Mutashabih Fi al-Rasm Wa Himayah Ma Ashkala Minhu `An Bawadir al-Tashif Wa al-Wahm” oleh al-Khatib al-Baghdadi. 2. “Tali al-Talkhis”, juga karangan al-Khatib al-Baghdadi. Kitab ini merupakan pelengkap atau tambahan kepada kitab terdahulu. Kedua-dua kitab ini sangat berharga dan tidak pernah ditulis satu kitab dalam bab ini sepertinya. (SAMBUNGAN NOTA KULIAH DISERTAKAN DALAM RUANGAN KOMEN YOUTUBE) -
53:23Principles of Qur'an Interpretation: Interpretable, Uninterpretable, and Symbolic
Principles of Qur'an Interpretation: Interpretable, Uninterpretable, and SymbolicPrinciples of Qur'an Interpretation: Interpretable, Uninterpretable, and Symbolic
Verse 3:7 tells us that there are two types of expressions in the Qur'an: Interpretable (Muhkam) and Uninterpretable (Mutashabih). Most of the Qur'an is interpretable and God/Allah has made sure that the interpretation environment is strongly structured (muhkam) by the way Allah uses language, by context, by word usage in different verses. A minority of verses are deliberately made uninterpretable (mutashabih) because they deal with issues that Allah does not want to explain such as matters of the spirit (ar-rooh) or secrets of what Allah is doing. Mutashabih means falsely resembling something we know. The term mutashabih (falsely resembling) was introduced and clearly defined in 2:25 referring to fruits of Paradise being only falsely resembling those of the Earth. Allegorical verses (parables, similitudes, amthal, plural of mathal) are part of muhkam (interpretable). They are symbolic but still interpretable. It is not appropriate to symbolically interpret verses that are not offered as symbolism or likeness. Many scholars mix up mutashabih with allegorical parables. Parables are symbolic muhkam, not mutashabih and we are ordered to interpret them and take lessons from them for our lives. Mutashabih is uninterpretable symbolism. -
10:17Understanding Al-Quran 1 of 2
Understanding Al-Quran 1 of 2Understanding Al-Quran 1 of 2
Understanding al-Quran Ta'weel/Tafsir Mutashabih 1/2 I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis. I urge to stay hanafi and learn about Islam from our lessons: www.alsunna.org/audio-lessons Tafsir - Understanding & Interpreting al-Quran تأويل القرآن كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل. السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات. Muhkamat Verses and Mutashabihat Verses. The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'} The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard} Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat: Muhkamat ayat and Mutashabihat ayat • Muhkamat ayat: These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala: Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.] • Mutashabihat ayat: These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10. According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an. 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." http://alsunna.org/mutashabihat.htm http://alsunna.org/mutashabih.htm -
6:03Understanding Al-Quran 2 of 2
Understanding Al-Quran 2 of 2Understanding Al-Quran 2 of 2
Understanding al-Quran Ta'weel/Tafsir Mutashabih 2/2 I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis. I urge to stay hanafi and learn about Islam from our lessons: www.alsunna.org/audio-lessons Tafsir - Understanding & Interpreting al-Quran تأويل القرآن كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل. السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات. Muhkamat Verses and Mutashabihat Verses. The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'} The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard} Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat: Muhkamat ayat and Mutashabihat ayat • Muhkamat ayat: These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala: Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.] • Mutashabihat ayat: These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10. According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an. 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." http://alsunna.org/mutashabihat.htm http://alsunna.org/mutashabih.htm -
44:5415 - The Decisive and Ambiguous Verses - Dr. Sayed Ammar Nakshawani - Masjid-e-Ali
15 - The Decisive and Ambiguous Verses - Dr. Sayed Ammar Nakshawani - Masjid-e-Ali15 - The Decisive and Ambiguous Verses - Dr. Sayed Ammar Nakshawani - Masjid-e-Ali
Ramadan 17, 1434 / July 26, 2013 Muhkam and Mutashabih Verses Lecture 15 in the series "The Abandoned Quran" http://www.youtube.com/playlist?list=PLOXzVYnjThoryOgxHUipncq2l3eFdeWMh Copyright © 2013. Masjid-e-Ali, Somerset, N.J. All rights reserved. Any use of this video, without consent from the publisher, is prohibited. Website: www.masjid-e-ali.org Facebook: www.facebook.com/masjid.e.ali.nj Twitter: www.twitter.com/masjid_e_ali_as -
3:59تأويل الآيات المتشابهة والرد على المجسمة - Ta'weel Quran
تأويل الآيات المتشابهة والرد على المجسمة - Ta'weel Quranتأويل الآيات المتشابهة والرد على المجسمة - Ta'weel Quran
http://alsunna.org/mutashabih.htm - تأويل الآيات المتشابهة عند أهل السنة - سيف الدين الآمدي قال رسول الله «إذا رأيتم الذين يتبعون ما تشابه منه فأولئك الذين سمّاهم الله فاحذروهم». قال الإمام النووي رحمه الله: "وفي هذا الحديث التحذير من مخالطة أهل الزيغ وأهل البدع ومن يتبع المشكلات للفتنة فأما من سأل عما أشكل عليه وجوابه واجب وأما الأول فلا يجاب بل يزجر ويعزر كما عزر عمر بن الخطاب رضي الله عنه صبيغ بن عِسْل. حين كان يتبع المتشابه. فيتبين مما سبق أن ءايات القرءان نوعان: 1. الآيات المحكمة: هي ما لا يحتمل من التأويل بحسب وضع اللغة إلا وجهاً واحداً أو ما عرف بوضوح المعنى المراد منه كقوله تعالى ليس كمثله شىء [سورة الشورى وقوله: ولم يكن له كفواً أحد [سورة الإخلاص وقوله تعالى هل تعلم له سميًا [سورة مريم سمياً أي مِثلا. 2. الآيات المتشابهة: المتشابه هو ما لم تتضح دلالته، أو يحتمل أوجهاً عديدة من حيث اللغة واحتيج إلى النظر لحمله على الوجه المطابق كقوله تعالى : الرحمن على العرش استوى [سورة طه وقوله تعالى إليه يصعدُ الكَلِمُ الطيبُ والعملُ الصالح [سورة فاطر أي أن العمل الصالح يصعد إلى محل كرامته وهو السماء وهذا منطبق ومنسجم مع الآية الكريمة المحكمة ليس كمثله شىء فتفسير الآيات المتشابهة بجب أن يرد إلى الآيات المحكمة. هذا من المتشابه الذي يجوز للعلماء أن يعلموه كآية الرحمن على العرش استوى. فالاستواء هنا بمعنى الاستيلاء والقهر كما نص كثير من العلماء. وقد ورد عنه «اعملوا بمحكمه وءامنوا بمتشابهه» ضعيف ضعفاً خفيفاً.
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Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik Internationale Fachkonferenz Desiderate der aktuellen Koranforschung Berlin, 17. - 19. Oktober 2014 Eine Veranstaltung der Stiftung für Islamische Studien (SIS) in Kooperation mit der Freien Universität Berlin, dem Forschungsprojekt Corpus Coranicum und dem Centre for Translation of the Holy Quran im Iran. Gemafreie Musik von https://www.cayzland-music.de -
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Sheikh Abdelhamid Kishk (rmA) - Über Mutashabih Verse und Hadith
Assalamualeikum wR wB, Dieses Video habe ich von dem Bruder "DiazepamN" und versuche hier, dieses Video und insbesondere das Videoinfo von ihm hier in der breiten Masse weiter zu verbreiten. Aus diesem Videoinfo können auch besonders die Wahhabi-Geschwister viel Nutzen ziehen. Möge Allah swt den Bruder DiazepamN segnen und möge Allahs Bamrherzigkeit auf den großen Sheikh Abdelhamid Kishk sein. AMIN! zum Videoinfo: Wie erkennt man, dass jemand die in den Versen und Hadithen vorkommende Atribute, doch mit der Schöpfung vergleicht, obwohl er sagt dass er sie nicht vergleicht? Wenn man sieht, dass er sie anders formuliert und für Allah benutzt, als Allah swt. es selber formuliert und benutzt hat. Allah swt. sagt "Allahs Hände sind über ihre Hände" der vergleicher aber sagt: "All... -
Understanding al-Qur'an (Muhkam & Mutashabih) Important!
Praise the rank of the trustworthy Prophet Muhammad. Thereafter, this book is Hashiyat al-^allamah as-Sawi ^ala Tafsir al-Jalalayn authored by Sheykh Ahmad bin Muhammad as-Sawi al-Maliki who died in 1241 Hijri (which means that he died more than 170 years ago). This book was printed by Dar al-Jeel Beirut. In the second volume, the third section and on page 288 of this book regarding the interpretation of ayah (6) surat fatir Which means surley , the shaitan is an enemy to you, so take him as an enemy. He calls his followers so they become amongst the people of the blazing Hellfire the author said : and it was related that this ayah was revealed about the Khawarij who misinterpret the Quran and the Hadith legitimizing the killing and the confiscating muslims proporties; as it is seen now i... -
ayat mutashabih dalam tafsir ruhulmaaniروح المعانىoleh tokguru hj abdullah samah pondok annjmiyah
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Muhkam und Mutashabih Verse - Die Message von Umar ibn Khattab
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The Qur'an Is Self-Explaining: Muhkam and Mutashabih
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Understand the Koran (muhkam and mutashabihah)
http://alsunna.org/mutashabihat.htm Muhkamat Verses and Mutashabihat Verses. The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'} The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard} Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat: Muhkamat ayat and Mutashabihat ayat · Muhkamat ayat: These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the sa... -
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
** SILA SCROLL KE BAWAH UNTUK MENDAPATKAN NOTA KULIAH *** Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16 AL-MUTASHABIH Definisi Pada bahasa: kata nama pelaku daripada al-Tashabuh dengan erti menyerupai dan dimaksudkan dengan “al-mutasyabih” (yang menyerupai) dengan makna “al-multabis”, yang mengelirukan. Dari sinilah datang penggunaan ayat “al-Mutashabih”, iaitu ayat yang mengelirukan maknanya. Pada istilah: Nama perawi sama pada sebutan dan tulisan tetapi berbeza nama bapa mereka pada lafaz sahaja tidak pada tulisan atau sebaliknya. Contoh-contoh Muhammad bin `Uqayl, dengan huruf `ain berbaris hadapan dan Muhammad bin `Aqil, dengan huruf `ayn berbaris atas. Walaupun mempunyai nama sama perawi tetapi berbeza nama bapa. Shurayh bin al-Nu’man dan Surayj b... -
Principles of Qur'an Interpretation: Interpretable, Uninterpretable, and Symbolic
Verse 3:7 tells us that there are two types of expressions in the Qur'an: Interpretable (Muhkam) and Uninterpretable (Mutashabih). Most of the Qur'an is interpretable and God/Allah has made sure that the interpretation environment is strongly structured (muhkam) by the way Allah uses language, by context, by word usage in different verses. A minority of verses are deliberately made uninterpretable (mutashabih) because they deal with issues that Allah does not want to explain such as matters of the spirit (ar-rooh) or secrets of what Allah is doing. Mutashabih means falsely resembling something we know. The term mutashabih (falsely resembling) was introduced and clearly defined in 2:25 referring to fruits of Paradise being only falsely resembling those of the Earth. Allegorical verses (para... -
Understanding Al-Quran 1 of 2
Understanding al-Quran Ta'weel/Tafsir Mutashabih 1/2 I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis. I urge to stay hanafi and learn about Islam from our lessons: www.alsunna.org/audio-lessons Tafsir - Understanding & Interpreting al-Quran تأويل القرآن كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل. السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات. Muhkamat Verses and Mutashabihat V... -
Understanding Al-Quran 2 of 2
Understanding al-Quran Ta'weel/Tafsir Mutashabih 2/2 I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis. I urge to stay hanafi and learn about Islam from our lessons: www.alsunna.org/audio-lessons Tafsir - Understanding & Interpreting al-Quran تأويل القرآن كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل. السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات. Muhkamat Verses and Mutashabihat Ver... -
15 - The Decisive and Ambiguous Verses - Dr. Sayed Ammar Nakshawani - Masjid-e-Ali
Ramadan 17, 1434 / July 26, 2013 Muhkam and Mutashabih Verses Lecture 15 in the series "The Abandoned Quran" http://www.youtube.com/playlist?list=PLOXzVYnjThoryOgxHUipncq2l3eFdeWMh Copyright © 2013. Masjid-e-Ali, Somerset, N.J. All rights reserved. Any use of this video, without consent from the publisher, is prohibited. Website: www.masjid-e-ali.org Facebook: www.facebook.com/masjid.e.ali.nj Twitter: www.twitter.com/masjid_e_ali_as -
تأويل الآيات المتشابهة والرد على المجسمة - Ta'weel Quran
http://alsunna.org/mutashabih.htm - تأويل الآيات المتشابهة عند أهل السنة - سيف الدين الآمدي قال رسول الله «إذا رأيتم الذين يتبعون ما تشابه منه فأولئك الذين سمّاهم الله فاحذروهم». قال الإمام النووي رحمه الله: "وفي هذا الحديث التحذير من مخالطة أهل الزيغ وأهل البدع ومن يتبع المشكلات للفتنة فأما من سأل عما أشكل عليه وجوابه واجب وأما الأول فلا يجاب بل يزجر ويعزر كما عزر عمر بن الخطاب رضي الله عنه صبيغ بن عِسْل. حين كان يتبع المتشابه. فيتبين مما سبق أن ءايات القرءان نوعان: 1. الآيات المحكمة: هي ما لا يحتمل من التأويل بحسب وضع اللغة إلا وجهاً واحداً أو ما عرف بوضوح المعنى المراد منه كقوله تعالى ليس كمثله شىء [سورة الشورى وقوله: ولم يكن له كفواً أحد [سورة الإخلاص وقوله تعالى هل تعلم له سميًا [سورة مريم سمياً أي مِثلا. 2. الآيات المتشابهة: المتشابه هو ما لم تتضح دلالته، أو يحتمل أوجه... -
The Ta'weel of Quran by Salaf (Tafsir) التأويل عند أهل السنة والسلف
http://alsunna.org/mutashabihat.htm - The Ta'weel of Quran by Salaf (Tafsir) التأويل عند أهل السنة والسلف كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل. السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات. Muhkamat Verses and Mutashabihat Verses. The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'} The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard} Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has ... -
Martin Nguyen: "Sufi Master and Qur’an Scholar" (NBIS, 13/5/13)
*** The famous Abu’l-Qasim al-Qushayri (d. 465/1072) is well known as one of the most influential figures in the formative period of Sufism. He was part of a network of prominent Sufis in Nishapur that were shaping the competing forms of spirituality during the eleventh century. Due to this noteworthy role in Sufism al-Qushayri’s work has rarely been examined within the contexts of the concurrent and intimately connected traditions with which he was also engaged. Martin Nguyen, Assistant Professor in the Religious Studies Department at Fairfield University and founder of the great site Islamicana, has meticulously reconstructed the nexus of al-Qushayri’s intellectual field through a close examination of his Qur’an commentary, Lata’if al-isharat (Subtleties of the Signs). In Sufi Master and... -
The Seeing of Allah by the People of Paradise (Al-Jannah)
One has to believe that Allah can be seen in the Hereafter. The believers will see Him while they are in Paradise with the eyes of their heads. They will see Him without a kayf (manner of being), without a place and without a direction. Allah ta^ala said: (وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ . إِلَى رَبِّهَا نَاظِرَةٌ) The ayah means: Fresh faces which see its Lord (al-Qiyamah 22-23). The prophet, salla-l-lahu ^alayhi wa sallam, said: You will see your Lord on the Day of Judgment. [The seeing is] similar to the seeing of the moon on the night when it is full when you will see it without a doubt (narrated by Muslim). The prophet, salla-l-lahu ^alayhi wa sallam, likened our seeing to Allah- being a seeing without a doubt- to seeing the moon on the night when it is full. The prophet did ... -
Surah 81 At-Takwir سورة التكوير by Muhammad Siddiq Minshawi
Praise be to Allah, the Lord of the Worlds, Who honored the nation of Muhammad, sallallahu ^alayhi wa sallam, with the Glorious Qur'an and protected it from perversion. We humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, whom Allah sent to call the people and the jinn to the Correct Path. We ask Allah to raise the rank of the kind Al [1] and Companions of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from what he fears for them. The Science of Tafsir (^Ilm at-Tafsir), which is the knowledge of the interpretation of the Qur'an, is an honorable knowledge with which one is enabled to comprehend the precious meanings of the Glorious Qur'an. The Science of Tafsir leads to the proper deduction of the religious judg... -
Belief of all Muslims: God Exists Without a Place
Beliefs of all Muslims: God Exists Without a Place Allah is not a body. He does not occupy the places nor the spaces. He Exists, and is not contained in a place nor in the six directions. Whatever you imagine in your mind, Allah is other than that. 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 I... -
Islamic Sunni Aqeedah (with English) عقيدة أهل السنّة
Beliefs of all Muslims: God Exists Without a Place عقيدة السلف والخلف الله موجود بلا مكان نقل الامام الحافظ السيوطي عن الشافعي أنه كفر من قال أن الله جالس على العرش وذلك في كتاب الأشباه والنظائر. والنبي صلى الله عليه وسلم مدح الشافعي في حديث: "عالم قريش يملئ طباق الأرض علما". Allah is not a body. He does not occupy the places nor the spaces. He Exists, and is not contained in a place nor in the six directions. Whatever you imagine in your mind, Allah is other than that. 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 ... -
تفسير حديث الجارية - أين الله - عقيدة أهل السنة
Explanation of Hadith Al Jariya (Slave Girl) Ain Allah. when the Prophet, sallallahu ^alayhi wa sallam, asked the black slave woman the question: "Aynallah?", the scholars said this meant he was asking her about her belief in the status of Allah. She answered: "Fis-sama'" which has the meaning that Allah has the highest status. Also Imam al-Bayhaqiy said "hadith al-jariah is Mudtarib (inconsistent because it has five different narrations), and if it was sahih, it would mean that the Prophet is asking her about her belief in Allah and she indicated that Allah has a very high status, because Allah is clear from being in a place".This ta'weel of Imam al-Bayhaqiy has to do with the Arabic language and is interpreted in accordance to the arabic language and according to what befits the I... -
Aqeedah: God (Allah) Exists Without a Place الله موجود بلا مكان
The Islamic Belief of True Salaf http://alsunna.org/mutashabihat.htm Allah is Attributed with Perfection, Has no Body or Shape, He does not occupy place or space, and Allah Exists Without a Place. http://alsunna.org/adilla.htm 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 o... -
Säulen der Aqida - Wegweiser für Ratlose zum wahren Glauben Sitzung 3 [IMAN an ALLAH]
Der Hinweis des Universums auf seinen Schöpfer und Hervorbringer Die erste Art Allah zu erkennen ist, die Betrachtung dessen, was Er erschuf. Allah, der Erhabene sagt in Sure al-Baqara: „In der Schöpfung der Himmel und der Erde; im Unterschied von Nacht und Tag; in den Schiffen, die das Meer befahren mit dem, was den Menschen nützt; darin, dass Allah Wasser vom Himmel herabkommen lässt, und damit dann die Erde nach ihrem Tod wieder lebendig macht und auf ihr allerlei Tiere sich ausbreiten lässt; und im Wechsel der Winde und der Wolken, die zwischen Himmel und Erde dienstbar gemacht sind, sind wahrlich Zeichen für Leute, die begreifen." (2:164) Auf den zweiten Weg weisen Seine Worte in Sure an-Nisa hin: „Denken sie denn nicht sorgfältig über den Qur'an nach? Wenn er von jemand anderem w...
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
- Order: Reorder
- Duration: 32:10
- Updated: 04 Mar 2015
- views: 156
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Internationale Fachkonferenz
Desiderate der aktuellen Koranforschung
Berl...
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Internationale Fachkonferenz
Desiderate der aktuellen Koranforschung
Berlin, 17. - 19. Oktober 2014
Eine Veranstaltung der Stiftung für Islamische Studien (SIS) in Kooperation mit der Freien Universität Berlin, dem Forschungsprojekt Corpus Coranicum und dem Centre for Translation of the Holy Quran im Iran.
Gemafreie Musik von https://www.cayzland-music.de
wn.com/Farid Suleiman Die Muhkam Mutashabih Dichotomie Als Scheideweg Der Koranhermeneutik
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Internationale Fachkonferenz
Desiderate der aktuellen Koranforschung
Berlin, 17. - 19. Oktober 2014
Eine Veranstaltung der Stiftung für Islamische Studien (SIS) in Kooperation mit der Freien Universität Berlin, dem Forschungsprojekt Corpus Coranicum und dem Centre for Translation of the Holy Quran im Iran.
Gemafreie Musik von https://www.cayzland-music.de
- published: 04 Mar 2015
- views: 156
The Notion of the Muhkam and Mutashabih Verses Promo Video
- Order: Reorder
- Duration: 2:41
- Updated: 14 Apr 2016
- views: 1
Like our page on Facebook - https://www.facebook.com/Islamic-and-Arabic-Research-League-Western-Sydney-U-489385067894986/?fref=ts
The promotional video fro th...
Like our page on Facebook - https://www.facebook.com/Islamic-and-Arabic-Research-League-Western-Sydney-U-489385067894986/?fref=ts
The promotional video fro the third official event conducted by the Islamic and Arabic Research League.
wn.com/The Notion Of The Muhkam And Mutashabih Verses Promo Video
Sheikh Abdelhamid Kishk (rmA) - Über Mutashabih Verse und Hadith
- Order: Reorder
- Duration: 1:27
- Updated: 18 Jan 2010
- views: 15311
Assalamualeikum wR wB,
Dieses Video habe ich von dem Bruder "DiazepamN" und versuche hier, dieses Video und insbesondere das Videoinfo von ihm hier in der bre...
Assalamualeikum wR wB,
Dieses Video habe ich von dem Bruder "DiazepamN" und versuche hier, dieses Video und insbesondere das Videoinfo von ihm hier in der breiten Masse weiter zu verbreiten. Aus diesem Videoinfo können auch besonders die Wahhabi-Geschwister viel Nutzen ziehen.
Möge Allah swt den Bruder DiazepamN segnen und möge Allahs Bamrherzigkeit auf den großen Sheikh Abdelhamid Kishk sein. AMIN!
zum Videoinfo:
Wie erkennt man, dass jemand die in den Versen und Hadithen vorkommende Atribute, doch mit der Schöpfung vergleicht, obwohl er sagt dass er sie nicht vergleicht?
Wenn man sieht, dass er sie anders formuliert und für Allah benutzt, als Allah swt. es selber formuliert und benutzt hat.
Allah swt. sagt "Allahs Hände sind über ihre Hände" der vergleicher aber sagt: "Allah hat Hände" obwohl Allah selber es NIEMALS so verwendet hat.
Er macht Rückschlüße und Analogien und macht die Verse Allahs dafür verantwortlich, obwohl Allah nirgendwo von ihm verlangt hat Analogien aus Mutashabihat zu machen.
Im gegenteil ihm oft befohlen hat in allen Angelegenheiten sich an die eindeutige Verse zu halten.
Er aber, macht genau das Gegenteil.
Analogien aus mehrdeutigen Basteln, den eindeutigen Versen Widersprechen.
Allah swt. sagt "ArRahman macht auf dem Thron ISTIWA" er aber sagt: "Rahman IST auf dem Thron", im Vers steht aber nicht "ArRahmu 3ala-l 3arsh", sondern es steht "ArRahmanu-s STAWA 3ala-l 3arsh".
Istawa=Richten (Istawu Sufufakum=Richtet eure Reihen Grade)
Istawa=Herrschen (Qad istawat Bishrun 3ala 3iraqi..=Bishr ergriff die Herrschaft über Irak..)
Dann sagt der Vergleicher der unbedingt einen Weg sucht um zu vergleichen, ISTIWA ist "sich erheben" was gelogen ist.
Sich erheben heist auf arabisch "Yartafi3", in Vergangenheitsform "Ertefa".
Im Vers steht aber nicht "ArRahmanu-rtefa 3ala-l 3arsh", es steht "ArRahmanu-stawa 3ala-l 3arsh".
Wie man sieht, der Mudchasimma der unbedingt Allah mit der Schöpfung vergleichen will, sucht geradezu nach Wege um dies zu ermöglichen.
Auch wenn er dafür lügen und verdrehen muss.
Also glaubt nicht wenn sie sagen wir vergleichen nicht, sie suchen gerade danach zu vergleichen, oder sie deuten so, bzw. übersetzen so, dass der Vergleich automatisch in den Köpfen der Zuhörer hervorgerufen wird.
Denn wenn ich sage, dieses etwas habe ich "eigenhändig" gemacht, leitet das zu einem anderen Gedanken, als wenn ich sage "ich habe Hände", was wiederrum etwas anderes focusiert.
Dann beschuldigen sie die Zuhörer wenn sie sagen "Das ist ein Vergleich", in dem sie sagen, "du bist es der vergleicht", dabei reden sie unverschämt von der Zahl der Hände und der Augen und anderer Organe die sie für Allah dem Erhabenen erfinden, obwohl niemals so wörtlich genannt wird.
Und sie fragen gegenseitig danach in Foren, wieviele Allah davon hat, "wieviele Augen?, wieviele Hände? wohl Allah hat.....SUBHANAHU WA TA3ALA min hadha-d Dalal.
Das sind leider ihre Tricks, Tricks mit denen der Shaitan sie reinlegt und sie andere rein legen.
Ihr braucht nur ihre Foren zu besuchen, und ihr werdet sehen, dass sie darüber reden, was Allah hat oder nicht hat bzw. wieviele er von etwas hat.
Alleine die Frage nach der ZAHL reicht wohl aus um einen Gedanken zu fassen wie diese Leute denken.
Und das beweist, wie sie denken während sie andere mit der Unterstellung beschuldigen und behaupten selber dabei nicht zu vergleichen.
Weil sie wissen dass sie dann in den Augen der Muslime, nicht als Muslime gelten würden, wenn sie offen vergleichen würden, Allah swt. aber weis über ihre Herzen bescheid.
Anderen sagen sie dass sie nicht vergleichen, untereinander aber reden sie, als ob sie von Einzelteile einer Puppe reden würden, audhubillah.
Der Prophet (s.a.s.) sagt "Die Herzen der Söhne Adams sind zwischen den Fingern Rahmans", der vergleicher sagt direkt "Rahman hat Finger" obwohl der Hadith es nicht so formuliert hat.
Er vergleicht eindeutig, trotz der Leugnung, dass er vergleicht.
Möge Allah sie rechtleiten.
Und unsere Geschwister vor ihren Tricks beschützen.Amin.
Willst du dein AQIDA schützen, DAMIT DU NICHT INS TASHBIH ABRUTSCHT; AUDHUBILLAH?
DANN VERWENDE DIESE SACHEN NIEMALS ANDERS, ALS IN VERSEN UND HADITHEN ES FORMULIERT IST!!!
DAS ist DIE EINZIGE GARANTIE!!!
Alles andere ist gefährlich und kann deine Aqida zerstören, höre nicht auf sie, egal was sie sagen, denn du redest über Allah dem Erhabenen.
Der in keiner weise der Schöpfung ähnelt und jedes Wort zuviel über ihn dich ewig ins Jahannam bringen kann. Ma3adhAllah.
wn.com/Sheikh Abdelhamid Kishk (Rma) Über Mutashabih Verse Und Hadith
Assalamualeikum wR wB,
Dieses Video habe ich von dem Bruder "DiazepamN" und versuche hier, dieses Video und insbesondere das Videoinfo von ihm hier in der breiten Masse weiter zu verbreiten. Aus diesem Videoinfo können auch besonders die Wahhabi-Geschwister viel Nutzen ziehen.
Möge Allah swt den Bruder DiazepamN segnen und möge Allahs Bamrherzigkeit auf den großen Sheikh Abdelhamid Kishk sein. AMIN!
zum Videoinfo:
Wie erkennt man, dass jemand die in den Versen und Hadithen vorkommende Atribute, doch mit der Schöpfung vergleicht, obwohl er sagt dass er sie nicht vergleicht?
Wenn man sieht, dass er sie anders formuliert und für Allah benutzt, als Allah swt. es selber formuliert und benutzt hat.
Allah swt. sagt "Allahs Hände sind über ihre Hände" der vergleicher aber sagt: "Allah hat Hände" obwohl Allah selber es NIEMALS so verwendet hat.
Er macht Rückschlüße und Analogien und macht die Verse Allahs dafür verantwortlich, obwohl Allah nirgendwo von ihm verlangt hat Analogien aus Mutashabihat zu machen.
Im gegenteil ihm oft befohlen hat in allen Angelegenheiten sich an die eindeutige Verse zu halten.
Er aber, macht genau das Gegenteil.
Analogien aus mehrdeutigen Basteln, den eindeutigen Versen Widersprechen.
Allah swt. sagt "ArRahman macht auf dem Thron ISTIWA" er aber sagt: "Rahman IST auf dem Thron", im Vers steht aber nicht "ArRahmu 3ala-l 3arsh", sondern es steht "ArRahmanu-s STAWA 3ala-l 3arsh".
Istawa=Richten (Istawu Sufufakum=Richtet eure Reihen Grade)
Istawa=Herrschen (Qad istawat Bishrun 3ala 3iraqi..=Bishr ergriff die Herrschaft über Irak..)
Dann sagt der Vergleicher der unbedingt einen Weg sucht um zu vergleichen, ISTIWA ist "sich erheben" was gelogen ist.
Sich erheben heist auf arabisch "Yartafi3", in Vergangenheitsform "Ertefa".
Im Vers steht aber nicht "ArRahmanu-rtefa 3ala-l 3arsh", es steht "ArRahmanu-stawa 3ala-l 3arsh".
Wie man sieht, der Mudchasimma der unbedingt Allah mit der Schöpfung vergleichen will, sucht geradezu nach Wege um dies zu ermöglichen.
Auch wenn er dafür lügen und verdrehen muss.
Also glaubt nicht wenn sie sagen wir vergleichen nicht, sie suchen gerade danach zu vergleichen, oder sie deuten so, bzw. übersetzen so, dass der Vergleich automatisch in den Köpfen der Zuhörer hervorgerufen wird.
Denn wenn ich sage, dieses etwas habe ich "eigenhändig" gemacht, leitet das zu einem anderen Gedanken, als wenn ich sage "ich habe Hände", was wiederrum etwas anderes focusiert.
Dann beschuldigen sie die Zuhörer wenn sie sagen "Das ist ein Vergleich", in dem sie sagen, "du bist es der vergleicht", dabei reden sie unverschämt von der Zahl der Hände und der Augen und anderer Organe die sie für Allah dem Erhabenen erfinden, obwohl niemals so wörtlich genannt wird.
Und sie fragen gegenseitig danach in Foren, wieviele Allah davon hat, "wieviele Augen?, wieviele Hände? wohl Allah hat.....SUBHANAHU WA TA3ALA min hadha-d Dalal.
Das sind leider ihre Tricks, Tricks mit denen der Shaitan sie reinlegt und sie andere rein legen.
Ihr braucht nur ihre Foren zu besuchen, und ihr werdet sehen, dass sie darüber reden, was Allah hat oder nicht hat bzw. wieviele er von etwas hat.
Alleine die Frage nach der ZAHL reicht wohl aus um einen Gedanken zu fassen wie diese Leute denken.
Und das beweist, wie sie denken während sie andere mit der Unterstellung beschuldigen und behaupten selber dabei nicht zu vergleichen.
Weil sie wissen dass sie dann in den Augen der Muslime, nicht als Muslime gelten würden, wenn sie offen vergleichen würden, Allah swt. aber weis über ihre Herzen bescheid.
Anderen sagen sie dass sie nicht vergleichen, untereinander aber reden sie, als ob sie von Einzelteile einer Puppe reden würden, audhubillah.
Der Prophet (s.a.s.) sagt "Die Herzen der Söhne Adams sind zwischen den Fingern Rahmans", der vergleicher sagt direkt "Rahman hat Finger" obwohl der Hadith es nicht so formuliert hat.
Er vergleicht eindeutig, trotz der Leugnung, dass er vergleicht.
Möge Allah sie rechtleiten.
Und unsere Geschwister vor ihren Tricks beschützen.Amin.
Willst du dein AQIDA schützen, DAMIT DU NICHT INS TASHBIH ABRUTSCHT; AUDHUBILLAH?
DANN VERWENDE DIESE SACHEN NIEMALS ANDERS, ALS IN VERSEN UND HADITHEN ES FORMULIERT IST!!!
DAS ist DIE EINZIGE GARANTIE!!!
Alles andere ist gefährlich und kann deine Aqida zerstören, höre nicht auf sie, egal was sie sagen, denn du redest über Allah dem Erhabenen.
Der in keiner weise der Schöpfung ähnelt und jedes Wort zuviel über ihn dich ewig ins Jahannam bringen kann. Ma3adhAllah.
- published: 18 Jan 2010
- views: 15311
Understanding al-Qur'an (Muhkam & Mutashabih) Important!
- Order: Reorder
- Duration: 39:15
- Updated: 14 Mar 2012
- views: 398
Praise the rank of the trustworthy Prophet Muhammad. Thereafter, this book is Hashiyat al-^allamah as-Sawi ^ala Tafsir al-Jalalayn authored by Sheykh Ahmad bin ...
Praise the rank of the trustworthy Prophet Muhammad. Thereafter, this book is Hashiyat al-^allamah as-Sawi ^ala Tafsir al-Jalalayn authored by Sheykh Ahmad bin Muhammad as-Sawi al-Maliki who died in 1241 Hijri (which means that he died more than 170 years ago).
This book was printed by Dar al-Jeel Beirut. In the second volume, the third section and on page 288 of this book regarding the interpretation of ayah (6) surat fatir Which means surley , the shaitan is an enemy to you, so take him as an enemy. He calls his followers so they become amongst the people of the blazing Hellfire the author said : and it was related that this ayah was revealed about the Khawarij who misinterpret the Quran and the Hadith legitimizing the killing and the confiscating muslims proporties; as it is seen now in their equal who are group in the land of al-Hijaz called al-Wahhabiyyah. They [al-Wahhabiyah] think they are following the proper creed; rather they are the liers whom which Shaitan overwhelmed and made them forget the thikr of Allah. They are the followers of Shaitan, and surely the followers of Shaitan are the losers. We ask Allah the all_Generous to imputate their origin. ...end of quote of Imam as-Sawiy al-Maliki.
This is the reality of al-Wahhabiyyah, may Allah relief the muslims and their countires from them; and all due thanks to Allah.
Tags:
bandit crook thief terror dark history wahabiya wahhabies wahhabiten SATAN DEVIL SHAYTAN الوهابية البدعة التوسل السلف الخلف السلفية السعودية التبرك الأحباش الحبشي المشاريع لبنان الإسلام islam aicp al ahbash habashisDeath Penalty Detroit Auto Show Diablo Diet Disney Digital Cameras Dogs Domains Download Dr DVD Report Dreamcast
License:
AhlusSunnah ENDGÜLTIGE VERNICHTUNG von Pierre Vogel
Category:
Education
Tags:
ahbash pierre vogel islam nasheed habashi ebu hanife imam shafi malik ahmad sunna ashâri maturidi osman bakr omar ali hasan husayn veli neu kafir azab wahhabi wahabi düren aachen debatte العرب الأمة التبرك التوسل البدعة السلف الجنة الصيام النار الجوع العطش المشاريع الأحباش الهرري التوحيد amoklauf bush schuhe
wn.com/Understanding Al Qur'an (Muhkam Mutashabih) Important
Praise the rank of the trustworthy Prophet Muhammad. Thereafter, this book is Hashiyat al-^allamah as-Sawi ^ala Tafsir al-Jalalayn authored by Sheykh Ahmad bin Muhammad as-Sawi al-Maliki who died in 1241 Hijri (which means that he died more than 170 years ago).
This book was printed by Dar al-Jeel Beirut. In the second volume, the third section and on page 288 of this book regarding the interpretation of ayah (6) surat fatir Which means surley , the shaitan is an enemy to you, so take him as an enemy. He calls his followers so they become amongst the people of the blazing Hellfire the author said : and it was related that this ayah was revealed about the Khawarij who misinterpret the Quran and the Hadith legitimizing the killing and the confiscating muslims proporties; as it is seen now in their equal who are group in the land of al-Hijaz called al-Wahhabiyyah. They [al-Wahhabiyah] think they are following the proper creed; rather they are the liers whom which Shaitan overwhelmed and made them forget the thikr of Allah. They are the followers of Shaitan, and surely the followers of Shaitan are the losers. We ask Allah the all_Generous to imputate their origin. ...end of quote of Imam as-Sawiy al-Maliki.
This is the reality of al-Wahhabiyyah, may Allah relief the muslims and their countires from them; and all due thanks to Allah.
Tags:
bandit crook thief terror dark history wahabiya wahhabies wahhabiten SATAN DEVIL SHAYTAN الوهابية البدعة التوسل السلف الخلف السلفية السعودية التبرك الأحباش الحبشي المشاريع لبنان الإسلام islam aicp al ahbash habashisDeath Penalty Detroit Auto Show Diablo Diet Disney Digital Cameras Dogs Domains Download Dr DVD Report Dreamcast
License:
AhlusSunnah ENDGÜLTIGE VERNICHTUNG von Pierre Vogel
Category:
Education
Tags:
ahbash pierre vogel islam nasheed habashi ebu hanife imam shafi malik ahmad sunna ashâri maturidi osman bakr omar ali hasan husayn veli neu kafir azab wahhabi wahabi düren aachen debatte العرب الأمة التبرك التوسل البدعة السلف الجنة الصيام النار الجوع العطش المشاريع الأحباش الهرري التوحيد amoklauf bush schuhe
- published: 14 Mar 2012
- views: 398
ayat mutashabih dalam tafsir ruhulmaaniروح المعانىoleh tokguru hj abdullah samah pondok annjmiyah
- Order: Reorder
- Duration: 14:23
- Updated: 08 Dec 2015
- views: 4
- published: 08 Dec 2015
- views: 4
Muhkam und Mutashabih Verse - Die Message von Umar ibn Khattab
- Order: Reorder
- Duration: 4:57
- Updated: 08 May 2014
- views: 67
- published: 08 May 2014
- views: 67
The Qur'an Is Self-Explaining: Muhkam and Mutashabih
- Order: Reorder
- Duration: 19:49
- Updated: 20 Apr 2012
- views: 64
- published: 20 Apr 2012
- views: 64
Understand the Koran (muhkam and mutashabihah)
- Order: Reorder
- Duration: 10:55
- Updated: 03 May 2010
- views: 714
http://alsunna.org/mutashabihat.htm
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi S...
http://alsunna.org/mutashabihat.htm
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
· Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
· Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
There are two methodologies for explaining the mutashabihat ayat of the Qur'an, and both of them are valid:
· The Methodology of the Salaf
· The Methodology of the Khalaf
The Methodology of the Salaf:
The Salaf were the scholars who lived during the first three centuries after the Hijrah of the Prophet, sallallahu ^alayhi wa sallam. For the most part, this methodology consisted of giving general explanations, since the scholars of the Salaf believed that these ayat have meanings befitting to the perfection of Allah. Rather than saying what these meanings are, they referred these mutashabihat ayat to the muhkamat ayat. A good example is the saying of Imam ash-Shafi^iyy which means: "I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed." In other words, the proper befitting meanings are not according to the sensuous and physical meanings that delusions would lead to--such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, or any other meanings which are not permissible to be attributed to Allah.
The Methodology of the Khalaf:
The Khalaf were the scholars who lived after the first three centuries. For the most part, this methodology consisted of giving specific meanings to the mutashabihat ayat.
Details here:
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
wn.com/Understand The Koran (Muhkam And Mutashabihah)
http://alsunna.org/mutashabihat.htm
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
· Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
· Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
There are two methodologies for explaining the mutashabihat ayat of the Qur'an, and both of them are valid:
· The Methodology of the Salaf
· The Methodology of the Khalaf
The Methodology of the Salaf:
The Salaf were the scholars who lived during the first three centuries after the Hijrah of the Prophet, sallallahu ^alayhi wa sallam. For the most part, this methodology consisted of giving general explanations, since the scholars of the Salaf believed that these ayat have meanings befitting to the perfection of Allah. Rather than saying what these meanings are, they referred these mutashabihat ayat to the muhkamat ayat. A good example is the saying of Imam ash-Shafi^iyy which means: "I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed." In other words, the proper befitting meanings are not according to the sensuous and physical meanings that delusions would lead to--such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, or any other meanings which are not permissible to be attributed to Allah.
The Methodology of the Khalaf:
The Khalaf were the scholars who lived after the first three centuries. For the most part, this methodology consisted of giving specific meanings to the mutashabihat ayat.
Details here:
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
- published: 03 May 2010
- views: 714
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
- Order: Reorder
- Duration: 61:20
- Updated: 23 Feb 2016
- views: 16
** SILA SCROLL KE BAWAH UNTUK MENDAPATKAN NOTA KULIAH ***
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
AL-MUTASHABIH
Definisi
Pa...
** SILA SCROLL KE BAWAH UNTUK MENDAPATKAN NOTA KULIAH ***
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
AL-MUTASHABIH
Definisi
Pada bahasa: kata nama pelaku daripada al-Tashabuh dengan erti menyerupai dan dimaksudkan dengan “al-mutasyabih” (yang menyerupai) dengan makna “al-multabis”, yang mengelirukan. Dari sinilah datang penggunaan ayat “al-Mutashabih”, iaitu ayat yang mengelirukan maknanya. Pada istilah: Nama perawi sama pada sebutan dan tulisan tetapi berbeza nama bapa mereka pada lafaz sahaja tidak pada tulisan atau sebaliknya.
Contoh-contoh
Muhammad bin `Uqayl, dengan huruf `ain berbaris hadapan dan Muhammad bin `Aqil, dengan huruf `ayn berbaris atas. Walaupun mempunyai nama sama perawi tetapi berbeza nama bapa.
Shurayh bin al-Nu’man dan Surayj bin al-Nu’man, berbeza nama perawi tetapi sama nama bapa.
Faedah
Terserlah faedah tentang bahagian ini ketika mana mencatat nama para perawi, tidak terkeliru dalam menyebutkannya dan tidak terjerumus dalam “tashif” dan “waham”.
Bahagian-Bahagian Lain Bagi Al-Mutashabih
Ada beberapa bahagian lain bagi “al-Mutashabih” dan di sini penulis hanya menyebutkan yang terpenting sahaja.
1. Sama nama perawi dan nama bapa kecuali pada satu atau dua huruf seperti Muhammad bin Hunayn dan Muhammad bin Jubayr.
2. Atau sama nama perawi dan nama bapa pada tulisan dan sebutan tetapi berbeza dari segi dahulu dan kemudian:
i) Sama ada pada dua nama secara keseluruhan seperti al-Aswad bin Yazid dan Yazid bin al-Aswad.
ii) Atau pada setengah huruf seperti Ayyub bin Sayyar dan Ayyub bin Yasar.
Kitab-Kitab Yang Terkenal
1. “Talkhis al-Mutashabih Fi al-Rasm Wa Himayah Ma Ashkala Minhu `An Bawadir al-Tashif Wa al-Wahm” oleh al-Khatib al-Baghdadi.
2. “Tali al-Talkhis”, juga karangan al-Khatib al-Baghdadi. Kitab ini merupakan pelengkap atau tambahan kepada kitab terdahulu. Kedua-dua kitab ini sangat berharga dan tidak pernah ditulis satu kitab dalam bab ini sepertinya.
(SAMBUNGAN NOTA KULIAH DISERTAKAN DALAM RUANGAN KOMEN YOUTUBE)
wn.com/Mustalah Al Hadith Sesi 38 Ust Mohd Hanief Awang Yahaya 14 Feb 16
** SILA SCROLL KE BAWAH UNTUK MENDAPATKAN NOTA KULIAH ***
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
AL-MUTASHABIH
Definisi
Pada bahasa: kata nama pelaku daripada al-Tashabuh dengan erti menyerupai dan dimaksudkan dengan “al-mutasyabih” (yang menyerupai) dengan makna “al-multabis”, yang mengelirukan. Dari sinilah datang penggunaan ayat “al-Mutashabih”, iaitu ayat yang mengelirukan maknanya. Pada istilah: Nama perawi sama pada sebutan dan tulisan tetapi berbeza nama bapa mereka pada lafaz sahaja tidak pada tulisan atau sebaliknya.
Contoh-contoh
Muhammad bin `Uqayl, dengan huruf `ain berbaris hadapan dan Muhammad bin `Aqil, dengan huruf `ayn berbaris atas. Walaupun mempunyai nama sama perawi tetapi berbeza nama bapa.
Shurayh bin al-Nu’man dan Surayj bin al-Nu’man, berbeza nama perawi tetapi sama nama bapa.
Faedah
Terserlah faedah tentang bahagian ini ketika mana mencatat nama para perawi, tidak terkeliru dalam menyebutkannya dan tidak terjerumus dalam “tashif” dan “waham”.
Bahagian-Bahagian Lain Bagi Al-Mutashabih
Ada beberapa bahagian lain bagi “al-Mutashabih” dan di sini penulis hanya menyebutkan yang terpenting sahaja.
1. Sama nama perawi dan nama bapa kecuali pada satu atau dua huruf seperti Muhammad bin Hunayn dan Muhammad bin Jubayr.
2. Atau sama nama perawi dan nama bapa pada tulisan dan sebutan tetapi berbeza dari segi dahulu dan kemudian:
i) Sama ada pada dua nama secara keseluruhan seperti al-Aswad bin Yazid dan Yazid bin al-Aswad.
ii) Atau pada setengah huruf seperti Ayyub bin Sayyar dan Ayyub bin Yasar.
Kitab-Kitab Yang Terkenal
1. “Talkhis al-Mutashabih Fi al-Rasm Wa Himayah Ma Ashkala Minhu `An Bawadir al-Tashif Wa al-Wahm” oleh al-Khatib al-Baghdadi.
2. “Tali al-Talkhis”, juga karangan al-Khatib al-Baghdadi. Kitab ini merupakan pelengkap atau tambahan kepada kitab terdahulu. Kedua-dua kitab ini sangat berharga dan tidak pernah ditulis satu kitab dalam bab ini sepertinya.
(SAMBUNGAN NOTA KULIAH DISERTAKAN DALAM RUANGAN KOMEN YOUTUBE)
- published: 23 Feb 2016
- views: 16
Principles of Qur'an Interpretation: Interpretable, Uninterpretable, and Symbolic
- Order: Reorder
- Duration: 53:23
- Updated: 04 Mar 2012
- views: 211
Verse 3:7 tells us that there are two types of expressions in the Qur'an: Interpretable (Muhkam) and Uninterpretable (Mutashabih). Most of the Qur'an is interpr...
Verse 3:7 tells us that there are two types of expressions in the Qur'an: Interpretable (Muhkam) and Uninterpretable (Mutashabih). Most of the Qur'an is interpretable and God/Allah has made sure that the interpretation environment is strongly structured (muhkam) by the way Allah uses language, by context, by word usage in different verses. A minority of verses are deliberately made uninterpretable (mutashabih) because they deal with issues that Allah does not want to explain such as matters of the spirit (ar-rooh) or secrets of what Allah is doing. Mutashabih means falsely resembling something we know. The term mutashabih (falsely resembling) was introduced and clearly defined in 2:25 referring to fruits of Paradise being only falsely resembling those of the Earth. Allegorical verses (parables, similitudes, amthal, plural of mathal) are part of muhkam (interpretable). They are symbolic but still interpretable. It is not appropriate to symbolically interpret verses that are not offered as symbolism or likeness. Many scholars mix up mutashabih with allegorical parables. Parables are symbolic muhkam, not mutashabih and we are ordered to interpret them and take lessons from them for our lives. Mutashabih is uninterpretable symbolism.
wn.com/Principles Of Qur'an Interpretation Interpretable, Uninterpretable, And Symbolic
Verse 3:7 tells us that there are two types of expressions in the Qur'an: Interpretable (Muhkam) and Uninterpretable (Mutashabih). Most of the Qur'an is interpretable and God/Allah has made sure that the interpretation environment is strongly structured (muhkam) by the way Allah uses language, by context, by word usage in different verses. A minority of verses are deliberately made uninterpretable (mutashabih) because they deal with issues that Allah does not want to explain such as matters of the spirit (ar-rooh) or secrets of what Allah is doing. Mutashabih means falsely resembling something we know. The term mutashabih (falsely resembling) was introduced and clearly defined in 2:25 referring to fruits of Paradise being only falsely resembling those of the Earth. Allegorical verses (parables, similitudes, amthal, plural of mathal) are part of muhkam (interpretable). They are symbolic but still interpretable. It is not appropriate to symbolically interpret verses that are not offered as symbolism or likeness. Many scholars mix up mutashabih with allegorical parables. Parables are symbolic muhkam, not mutashabih and we are ordered to interpret them and take lessons from them for our lives. Mutashabih is uninterpretable symbolism.
- published: 04 Mar 2012
- views: 211
Understanding Al-Quran 1 of 2
- Order: Reorder
- Duration: 10:17
- Updated: 28 Oct 2009
- views: 1594
Understanding al-Quran Ta'weel/Tafsir Mutashabih 1/2
I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are ag...
Understanding al-Quran Ta'weel/Tafsir Mutashabih 1/2
I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis.
I urge to stay hanafi and learn about Islam from our lessons:
www.alsunna.org/audio-lessons
Tafsir - Understanding & Interpreting al-Quran تأويل القرآن
كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل.
السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات.
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
• Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
• Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
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."
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
wn.com/Understanding Al Quran 1 Of 2
Understanding al-Quran Ta'weel/Tafsir Mutashabih 1/2
I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis.
I urge to stay hanafi and learn about Islam from our lessons:
www.alsunna.org/audio-lessons
Tafsir - Understanding & Interpreting al-Quran تأويل القرآن
كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل.
السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات.
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
• Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
• Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
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."
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
- published: 28 Oct 2009
- views: 1594
Understanding Al-Quran 2 of 2
- Order: Reorder
- Duration: 6:03
- Updated: 29 Oct 2009
- views: 528
Understanding al-Quran Ta'weel/Tafsir Mutashabih 2/2
I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are agai...
Understanding al-Quran Ta'weel/Tafsir Mutashabih 2/2
I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis.
I urge to stay hanafi and learn about Islam from our lessons:
www.alsunna.org/audio-lessons
Tafsir - Understanding & Interpreting al-Quran تأويل القرآن
كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل.
السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات.
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
• Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
• Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
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."
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
wn.com/Understanding Al Quran 2 Of 2
Understanding al-Quran Ta'weel/Tafsir Mutashabih 2/2
I urge you to follow the four schools. Deobandis seem to follow the wahhabis in many things. They are against tawassul, tabarruk and mawlid and they learn this from wahhabis.
I urge to stay hanafi and learn about Islam from our lessons:
www.alsunna.org/audio-lessons
Tafsir - Understanding & Interpreting al-Quran تأويل القرآن
كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل.
السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات.
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
• Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
• Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
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."
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
- published: 29 Oct 2009
- views: 528
15 - The Decisive and Ambiguous Verses - Dr. Sayed Ammar Nakshawani - Masjid-e-Ali
- Order: Reorder
- Duration: 44:54
- Updated: 27 Jul 2013
- views: 7821
Ramadan 17, 1434 / July 26, 2013
Muhkam and Mutashabih Verses
Lecture 15 in the series "The Abandoned Quran"
http://www.youtube.com/playlist?list=PLOXzVYnjTho...
Ramadan 17, 1434 / July 26, 2013
Muhkam and Mutashabih Verses
Lecture 15 in the series "The Abandoned Quran"
http://www.youtube.com/playlist?list=PLOXzVYnjThoryOgxHUipncq2l3eFdeWMh
Copyright © 2013. Masjid-e-Ali, Somerset, N.J. All rights reserved. Any use of this video, without consent from the publisher, is prohibited.
Website: www.masjid-e-ali.org
Facebook: www.facebook.com/masjid.e.ali.nj
Twitter: www.twitter.com/masjid_e_ali_as
wn.com/15 The Decisive And Ambiguous Verses Dr. Sayed Ammar Nakshawani Masjid E Ali
Ramadan 17, 1434 / July 26, 2013
Muhkam and Mutashabih Verses
Lecture 15 in the series "The Abandoned Quran"
http://www.youtube.com/playlist?list=PLOXzVYnjThoryOgxHUipncq2l3eFdeWMh
Copyright © 2013. Masjid-e-Ali, Somerset, N.J. All rights reserved. Any use of this video, without consent from the publisher, is prohibited.
Website: www.masjid-e-ali.org
Facebook: www.facebook.com/masjid.e.ali.nj
Twitter: www.twitter.com/masjid_e_ali_as
- published: 27 Jul 2013
- views: 7821
تأويل الآيات المتشابهة والرد على المجسمة - Ta'weel Quran
- Order: Reorder
- Duration: 3:59
- Updated: 24 Nov 2009
- views: 3103
http://alsunna.org/mutashabih.htm - تأويل الآيات المتشابهة عند أهل السنة - سيف الدين الآمدي
قال رسول الله «إذا رأيتم الذين يتبعون ما تشابه منه فأولئك الذين س...
http://alsunna.org/mutashabih.htm - تأويل الآيات المتشابهة عند أهل السنة - سيف الدين الآمدي
قال رسول الله «إذا رأيتم الذين يتبعون ما تشابه منه فأولئك الذين سمّاهم الله فاحذروهم».
قال الإمام النووي رحمه الله: "وفي هذا الحديث التحذير من مخالطة أهل الزيغ وأهل البدع ومن يتبع المشكلات للفتنة فأما من سأل عما أشكل عليه وجوابه واجب وأما الأول فلا يجاب بل يزجر ويعزر كما عزر عمر بن الخطاب رضي الله عنه صبيغ بن عِسْل. حين كان يتبع المتشابه.
فيتبين مما سبق أن ءايات القرءان نوعان:
1. الآيات المحكمة: هي ما لا يحتمل من التأويل بحسب وضع اللغة إلا وجهاً واحداً أو ما عرف بوضوح المعنى المراد منه كقوله تعالى ليس كمثله شىء [سورة الشورى وقوله: ولم يكن له كفواً أحد [سورة الإخلاص وقوله تعالى هل تعلم له سميًا [سورة مريم سمياً أي مِثلا.
2. الآيات المتشابهة: المتشابه هو ما لم تتضح دلالته، أو يحتمل أوجهاً عديدة من حيث اللغة واحتيج إلى النظر لحمله على الوجه المطابق كقوله تعالى : الرحمن على العرش استوى [سورة طه وقوله تعالى إليه يصعدُ الكَلِمُ الطيبُ والعملُ الصالح [سورة فاطر أي أن العمل الصالح يصعد إلى محل كرامته وهو السماء وهذا منطبق ومنسجم مع الآية الكريمة المحكمة ليس كمثله شىء فتفسير الآيات المتشابهة بجب أن يرد إلى الآيات المحكمة. هذا من المتشابه الذي يجوز للعلماء أن يعلموه كآية الرحمن على العرش استوى.
فالاستواء هنا بمعنى الاستيلاء والقهر كما نص كثير من العلماء. وقد ورد عنه «اعملوا بمحكمه وءامنوا بمتشابهه» ضعيف ضعفاً خفيفاً.
wn.com/تأويل الآيات المتشابهة والرد على المجسمة Ta'Weel Quran
http://alsunna.org/mutashabih.htm - تأويل الآيات المتشابهة عند أهل السنة - سيف الدين الآمدي
قال رسول الله «إذا رأيتم الذين يتبعون ما تشابه منه فأولئك الذين سمّاهم الله فاحذروهم».
قال الإمام النووي رحمه الله: "وفي هذا الحديث التحذير من مخالطة أهل الزيغ وأهل البدع ومن يتبع المشكلات للفتنة فأما من سأل عما أشكل عليه وجوابه واجب وأما الأول فلا يجاب بل يزجر ويعزر كما عزر عمر بن الخطاب رضي الله عنه صبيغ بن عِسْل. حين كان يتبع المتشابه.
فيتبين مما سبق أن ءايات القرءان نوعان:
1. الآيات المحكمة: هي ما لا يحتمل من التأويل بحسب وضع اللغة إلا وجهاً واحداً أو ما عرف بوضوح المعنى المراد منه كقوله تعالى ليس كمثله شىء [سورة الشورى وقوله: ولم يكن له كفواً أحد [سورة الإخلاص وقوله تعالى هل تعلم له سميًا [سورة مريم سمياً أي مِثلا.
2. الآيات المتشابهة: المتشابه هو ما لم تتضح دلالته، أو يحتمل أوجهاً عديدة من حيث اللغة واحتيج إلى النظر لحمله على الوجه المطابق كقوله تعالى : الرحمن على العرش استوى [سورة طه وقوله تعالى إليه يصعدُ الكَلِمُ الطيبُ والعملُ الصالح [سورة فاطر أي أن العمل الصالح يصعد إلى محل كرامته وهو السماء وهذا منطبق ومنسجم مع الآية الكريمة المحكمة ليس كمثله شىء فتفسير الآيات المتشابهة بجب أن يرد إلى الآيات المحكمة. هذا من المتشابه الذي يجوز للعلماء أن يعلموه كآية الرحمن على العرش استوى.
فالاستواء هنا بمعنى الاستيلاء والقهر كما نص كثير من العلماء. وقد ورد عنه «اعملوا بمحكمه وءامنوا بمتشابهه» ضعيف ضعفاً خفيفاً.
- published: 24 Nov 2009
- views: 3103
The Ta'weel of Quran by Salaf (Tafsir) التأويل عند أهل السنة والسلف
- Order: Reorder
- Duration: 10:59
- Updated: 12 Apr 2008
- views: 2734
http://alsunna.org/mutashabihat.htm - The Ta'weel of Quran by Salaf (Tafsir) التأويل عند أهل السنة والسلف
كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه ...
http://alsunna.org/mutashabihat.htm - The Ta'weel of Quran by Salaf (Tafsir) التأويل عند أهل السنة والسلف
كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل.
السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات.
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
· Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
· Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
There are two methodologies for explaining the mutashabihat ayat of the Qur'an, and both of them are valid:
· The Methodology of the Salaf
· The Methodology of the Khalaf
The Methodology of the Salaf:
The Salaf were the scholars who lived during the first three centuries after the Hijrah of the Prophet, sallallahu ^alayhi wa sallam. For the most part, this methodology consisted of giving general explanations, since the scholars of the Salaf believed that these ayat have meanings befitting to the perfection of Allah. Rather than saying what these meanings are, they referred these mutashabihat ayat to the muhkamat ayat. A good example is the saying of Imam ash-Shafi^iyy which means: "I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed." In other words, the proper befitting meanings are not according to the sensuous and physical meanings that delusions would lead to--such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, or any other meanings which are not permissible to be attributed to Allah.
The Methodology of the Khalaf:
The Khalaf were the scholars who lived after the first three centuries. For the most part, this methodology consisted of giving specific meanings to the mutashabihat ayat.
Details here:
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
wn.com/The Ta'Weel Of Quran By Salaf (Tafsir) التأويل عند أهل السنة والسلف
http://alsunna.org/mutashabihat.htm - The Ta'weel of Quran by Salaf (Tafsir) التأويل عند أهل السنة والسلف
كل المسلمين يعتقدون أن الله لا يشبه شيئا من خلقه بأي وجهٍ من الوجوه قال الله تعالى : (ليس كمثله شىء) وقال: (ولم يكن له كفواً أحد) أي ليس له شبيه وقال: (هل تعلم له سميّا) أي ليس لله مثل.
السلف الصالح حين يقولون : الله له عينٌ ليست كعيوننا ويدٌ ليست كأيدينا، ووجهٌ ليس كوجوهنا، يريدون بذلك نفي الجسمية". ونقل الطحاوي تنزيه الله عن الحد والجسم والأعضاء والمكان والجهات.
Muhkamat Verses and Mutashabihat Verses.
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}
Allah said in the Qur'an, in Surat Al-^Imran, ayah 7 means: [Allah is the One Who has sent down to the Prophet the Book that contains muhkamat ayat, which are the foundation of the Book, and other ayat which are mutashabihat.] So, know firmly, that the Qur'an contains two types of ayat:
Muhkamat ayat and Mutashabihat ayat
· Muhkamat ayat:
These are the ayat that have only one meaning according to the rules of the Arabic language or else the meaning of the ayah is clearly known. Examples of this type of ayat are: the saying of Allah, ta^ala in Suratash-Shura,ayah 11 means: [Absolutely there is nothing like Him] and His saying, ta^ala:
Suratal-Ikhlas, ayah 4 means: [There is nothing which is equal to Him], and His saying, ta^ala in Surat Maryam,ayah 65 means: [Do you know of anything which is similar to Him? There is none.]
· Mutashabihat ayat:
These are the ayat that can have many meanings according to the rules of the Arabic language. Assigning meanings to these ayat requires thorough thinking so that acceptable meanings are given to them. Examples of this type of ayat are: the saying of Allah, ta^ala, in Surat Taha, ayah 5 in and His saying, ta^ala, in Surat Fatir, ayah 10.
According to the rules of the Arabic language, these ayat are mutashabihat; so they can have many meanings. If meanings are assigned to them, this must be done in a manner that complies with the language and the Religion, and does not contradict the ayat that are muhkamat. Surely the ayat of the Qur'an do not contradict one another. Likewise, the ahadith (sayings of the Prophet, sallallahu ^alayhi wa sallam,) do not contradict one another, and they do not contradict the ayat of the Qur'an.
There are two methodologies for explaining the mutashabihat ayat of the Qur'an, and both of them are valid:
· The Methodology of the Salaf
· The Methodology of the Khalaf
The Methodology of the Salaf:
The Salaf were the scholars who lived during the first three centuries after the Hijrah of the Prophet, sallallahu ^alayhi wa sallam. For the most part, this methodology consisted of giving general explanations, since the scholars of the Salaf believed that these ayat have meanings befitting to the perfection of Allah. Rather than saying what these meanings are, they referred these mutashabihat ayat to the muhkamat ayat. A good example is the saying of Imam ash-Shafi^iyy which means: "I believe in what Allah revealed according to the meaning that Allah willed, and in what the Messenger of Allah conveyed according to the meaning that the Messenger of Allah willed." In other words, the proper befitting meanings are not according to the sensuous and physical meanings that delusions would lead to--such as places, shapes, limbs, movements, sitting, colors, directions, smiling, laughter, or any other meanings which are not permissible to be attributed to Allah.
The Methodology of the Khalaf:
The Khalaf were the scholars who lived after the first three centuries. For the most part, this methodology consisted of giving specific meanings to the mutashabihat ayat.
Details here:
http://alsunna.org/mutashabihat.htm
http://alsunna.org/mutashabih.htm
- published: 12 Apr 2008
- views: 2734
Martin Nguyen: "Sufi Master and Qur’an Scholar" (NBIS, 13/5/13)
- Order: Reorder
- Duration: 65:27
- Updated: 03 Mar 2016
- views: 47
*** The famous Abu’l-Qasim al-Qushayri (d. 465/1072) is well known as one of the most influential figures in the formative period of Sufism. He was part of a ne...
*** The famous Abu’l-Qasim al-Qushayri (d. 465/1072) is well known as one of the most influential figures in the formative period of Sufism. He was part of a network of prominent Sufis in Nishapur that were shaping the competing forms of spirituality during the eleventh century. Due to this noteworthy role in Sufism al-Qushayri’s work has rarely been examined within the contexts of the concurrent and intimately connected traditions with which he was also engaged. Martin Nguyen, Assistant Professor in the Religious Studies Department at Fairfield University and founder of the great site Islamicana, has meticulously reconstructed the nexus of al-Qushayri’s intellectual field through a close examination of his Qur’an commentary, Lata’if al-isharat (Subtleties of the Signs). In Sufi Master and Qur’an Scholar: Abu’l-Qasim al-Qushayri and the Lata’if al-isharat (Oxford University Press, 2012), part of the Oxford Qur’an series in association with The Institute of Ismaili Studies, Nguyen draws al-Qushayri’s legal training in the Shafi’i madhhab and his theological positioning the Ash’ari school to the surface. He also demonstrates that al-Qushayri had a continuing exegetical corpus and was long committed to Qur’anic commentary. As the final iteration of his tafsir, the Lata’if points to al-Qushayri’s alignment with a Nishapuri collective of exegetical hermeneutics. Some of the various issues Nguyen’s close reading explores include muhkam and mutashabih (clear and ambiguous) Qur’an verses, naskh (abrogation), the ascension narrative (Q. 53.1-18) comparing al-Qushayri’s Kitab al-Mi’raj and the Lata’if, the disconnected letters in the Qur’an (al-huruf al-muqatta’a), the narrative of Job, anthropomorphism, and the Master and aspirant (Shaykh and murid) relationship. In our conversation we also discussed the notion of tradition, exploring archives and manuscripts, composition and audience, attribution, exoteric versus esoteric commentaries. ***
wn.com/Martin Nguyen Sufi Master And Qur’An Scholar (Nbis, 13 5 13)
*** The famous Abu’l-Qasim al-Qushayri (d. 465/1072) is well known as one of the most influential figures in the formative period of Sufism. He was part of a network of prominent Sufis in Nishapur that were shaping the competing forms of spirituality during the eleventh century. Due to this noteworthy role in Sufism al-Qushayri’s work has rarely been examined within the contexts of the concurrent and intimately connected traditions with which he was also engaged. Martin Nguyen, Assistant Professor in the Religious Studies Department at Fairfield University and founder of the great site Islamicana, has meticulously reconstructed the nexus of al-Qushayri’s intellectual field through a close examination of his Qur’an commentary, Lata’if al-isharat (Subtleties of the Signs). In Sufi Master and Qur’an Scholar: Abu’l-Qasim al-Qushayri and the Lata’if al-isharat (Oxford University Press, 2012), part of the Oxford Qur’an series in association with The Institute of Ismaili Studies, Nguyen draws al-Qushayri’s legal training in the Shafi’i madhhab and his theological positioning the Ash’ari school to the surface. He also demonstrates that al-Qushayri had a continuing exegetical corpus and was long committed to Qur’anic commentary. As the final iteration of his tafsir, the Lata’if points to al-Qushayri’s alignment with a Nishapuri collective of exegetical hermeneutics. Some of the various issues Nguyen’s close reading explores include muhkam and mutashabih (clear and ambiguous) Qur’an verses, naskh (abrogation), the ascension narrative (Q. 53.1-18) comparing al-Qushayri’s Kitab al-Mi’raj and the Lata’if, the disconnected letters in the Qur’an (al-huruf al-muqatta’a), the narrative of Job, anthropomorphism, and the Master and aspirant (Shaykh and murid) relationship. In our conversation we also discussed the notion of tradition, exploring archives and manuscripts, composition and audience, attribution, exoteric versus esoteric commentaries. ***
- published: 03 Mar 2016
- views: 47
The Seeing of Allah by the People of Paradise (Al-Jannah)
- Order: Reorder
- Duration: 9:22
- Updated: 27 Sep 2009
- views: 3893
One has to believe that Allah can be seen in the Hereafter. The believers will see Him while they are in Paradise with the eyes of their heads. They will see Hi...
One has to believe that Allah can be seen in the Hereafter. The believers will see Him while they are in Paradise with the eyes of their heads. They will see Him without a kayf (manner of being), without a place and without a direction.
Allah ta^ala said:
(وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ . إِلَى رَبِّهَا نَاظِرَةٌ)
The ayah means: Fresh faces which see its Lord (al-Qiyamah 22-23).
The prophet, salla-l-lahu ^alayhi wa sallam, said: You will see your Lord on the Day of Judgment. [The seeing is] similar to the seeing of the moon on the night when it is full when you will see it without a doubt (narrated by Muslim). The prophet, salla-l-lahu ^alayhi wa sallam, likened our seeing to Allah- being a seeing without a doubt- to seeing the moon on the night when it is full. The prophet did not liken Allah to the moon. Al-imam Abu Hanifah, radiya-l-lahu ^anhu, said in al-Fiqh al-Akbar: Allah ta^ala is seen in the Hereafter. The believers will see Him while they are in Paradise. [They will see Him] without any likeness, ascription, and quantity and there will not be any distance between Him and his creations.
Abu Ja`far at-Tahawiyy said in his aqeedah at-Tahawiyyah.
The Seeing of Allah by the People of Paradise (Al-Jannah) is true, without their vision being all-encompassing and without a manner of being. The believers in Paradise will see Allah without a manner of being.
{They will be in Paradise but Allah, as always is Attributed, will be existing without a place and without a direction. There will be no distance between the believers and Allah and no facing. They will see Him with their everlasting eyes; unlike the creations see one another.}
As the Book of our Lord has expressed it:
وُجُوهٌ يَوْمَئِذٍ نَّاضِرٌَة
ِإَلى رَبِّهَا نَاظِرٌَة
"Faces on that Day radiant, looking at their Lord". [al-Qiyamah 75:22-23]
The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, sallallahu `alayhi wa sallam, in the Sahih Hadith (authentic sayings), is as he said and means what he intended.
{This is the sound methodology which the Salaf mostly applied. They gave the general interpretation
of the mutashabih (linguistically could have more than one meaning but only the proper meanings
apply) verses of the Qur'an and the Hadiths of the Prophet by saying we believe in these verses as per
the meaning Allah willed and intended and we believed in the mutashabih Hadith as per the meaning
the Prophet, sallallahu ^alayhi wa sallam, intended. They mostly did not give detailed interpretation
because of their strength in Tawhid and the Arabic language that shielded them from drifting into
improper meanings that constitute likening Allah to the creations. It was confirmed about Imam Ahmad
that he gave detailed interpretation. However, the scholars of the Khalaf (the latter scholars who came
after the Salaf) mostly gave detailed interpretations well founded and based on the Muhkam verses and Hadiths (have one meaning or the intended meaning stands out very clear) out of fear that, due to the diminishing strength that prevailed at the time of the Salaf, people would drift to likening Allah to the
creation.}
- Imam at-Tahawi is referring here to the baseless interpretation that the Mushabbihah practice in
order to liken Allah to the creation or the Mu^attilah in order to negate the Attributes of Allah.
We do not delve into that with baseless interpretation according to our own opinions or deluding ourselves by unsound inclinations. No one is safe in his religion unless he submits himself completely to Allah, the Exalted and Glorified and to His Messenger, sallallahu `alayhi wa sallam, and leaves the knowledge of things that are ambiguous to the one who knows them.
This is a clear advice for us to seek acquiring the knowledge from the reputable scholars who deliver
it according to the methodology prescribed by the Prophet, sallallahu ^alayhi wa sallam.
http://www.alsunna.org/
wn.com/The Seeing Of Allah By The People Of Paradise (Al Jannah)
One has to believe that Allah can be seen in the Hereafter. The believers will see Him while they are in Paradise with the eyes of their heads. They will see Him without a kayf (manner of being), without a place and without a direction.
Allah ta^ala said:
(وُجُوهٌ يَوْمَئِذٍ نَّاضِرَةٌ . إِلَى رَبِّهَا نَاظِرَةٌ)
The ayah means: Fresh faces which see its Lord (al-Qiyamah 22-23).
The prophet, salla-l-lahu ^alayhi wa sallam, said: You will see your Lord on the Day of Judgment. [The seeing is] similar to the seeing of the moon on the night when it is full when you will see it without a doubt (narrated by Muslim). The prophet, salla-l-lahu ^alayhi wa sallam, likened our seeing to Allah- being a seeing without a doubt- to seeing the moon on the night when it is full. The prophet did not liken Allah to the moon. Al-imam Abu Hanifah, radiya-l-lahu ^anhu, said in al-Fiqh al-Akbar: Allah ta^ala is seen in the Hereafter. The believers will see Him while they are in Paradise. [They will see Him] without any likeness, ascription, and quantity and there will not be any distance between Him and his creations.
Abu Ja`far at-Tahawiyy said in his aqeedah at-Tahawiyyah.
The Seeing of Allah by the People of Paradise (Al-Jannah) is true, without their vision being all-encompassing and without a manner of being. The believers in Paradise will see Allah without a manner of being.
{They will be in Paradise but Allah, as always is Attributed, will be existing without a place and without a direction. There will be no distance between the believers and Allah and no facing. They will see Him with their everlasting eyes; unlike the creations see one another.}
As the Book of our Lord has expressed it:
وُجُوهٌ يَوْمَئِذٍ نَّاضِرٌَة
ِإَلى رَبِّهَا نَاظِرٌَة
"Faces on that Day radiant, looking at their Lord". [al-Qiyamah 75:22-23]
The explanation of this is as Allah knows and wills. Everything that has come down to us about this from the Messenger, sallallahu `alayhi wa sallam, in the Sahih Hadith (authentic sayings), is as he said and means what he intended.
{This is the sound methodology which the Salaf mostly applied. They gave the general interpretation
of the mutashabih (linguistically could have more than one meaning but only the proper meanings
apply) verses of the Qur'an and the Hadiths of the Prophet by saying we believe in these verses as per
the meaning Allah willed and intended and we believed in the mutashabih Hadith as per the meaning
the Prophet, sallallahu ^alayhi wa sallam, intended. They mostly did not give detailed interpretation
because of their strength in Tawhid and the Arabic language that shielded them from drifting into
improper meanings that constitute likening Allah to the creations. It was confirmed about Imam Ahmad
that he gave detailed interpretation. However, the scholars of the Khalaf (the latter scholars who came
after the Salaf) mostly gave detailed interpretations well founded and based on the Muhkam verses and Hadiths (have one meaning or the intended meaning stands out very clear) out of fear that, due to the diminishing strength that prevailed at the time of the Salaf, people would drift to likening Allah to the
creation.}
- Imam at-Tahawi is referring here to the baseless interpretation that the Mushabbihah practice in
order to liken Allah to the creation or the Mu^attilah in order to negate the Attributes of Allah.
We do not delve into that with baseless interpretation according to our own opinions or deluding ourselves by unsound inclinations. No one is safe in his religion unless he submits himself completely to Allah, the Exalted and Glorified and to His Messenger, sallallahu `alayhi wa sallam, and leaves the knowledge of things that are ambiguous to the one who knows them.
This is a clear advice for us to seek acquiring the knowledge from the reputable scholars who deliver
it according to the methodology prescribed by the Prophet, sallallahu ^alayhi wa sallam.
http://www.alsunna.org/
- published: 27 Sep 2009
- views: 3893
Surah 81 At-Takwir سورة التكوير by Muhammad Siddiq Minshawi
- Order: Reorder
- Duration: 4:47
- Updated: 14 Aug 2008
- views: 12046
Praise be to Allah, the Lord of the Worlds, Who honored the nation of Muhammad, sallallahu ^alayhi wa sallam, with the Glorious Qur'an and protected it from per...
Praise be to Allah, the Lord of the Worlds, Who honored the nation of Muhammad, sallallahu ^alayhi wa sallam, with the Glorious Qur'an and protected it from perversion. We humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, whom Allah sent to call the people and the jinn to the Correct Path. We ask Allah to raise the rank of the kind Al [1] and Companions of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from what he fears for them.
The Science of Tafsir (^Ilm at-Tafsir), which is the knowledge of the interpretation of the Qur'an, is an honorable knowledge with which one is enabled to comprehend the precious meanings of the Glorious Qur'an. The Science of Tafsir leads to the proper deduction of the religious judgments contained in the Qur'an and to the benefit of taking lessons from the stories narrated therein. Moreover, this science explains the reasons behind the revelation of its verses (ayahs), addresses subjects such as whether the verses were revealed in Makkah (Makkiyyan) or in al-Madinah (Madiniyyan), whether they have one clear meaning (muhkam) or have more than one meaning and require a proper deduction of an appropriate meaning (mutashabih), abrogating (nasikh) or abrogated (mansukh), specific (khas) or general (^am), and whether they contain a threat of castigation (wa^id) or a promise of reward (wa^d), and many other benefits.
The honor of the Science of Tafsir is grand and the reward of spreading it is magnificent. We have attempted to translate into the English language the interpretation of the Thirtieth (30th) part of the Qur'an (Juz' ^Amma) and the Opening Chapter (Surah al-Fatihah). We relied in our endeavor on precious books of interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored by Ibn Hayyan Al-Andalusiyy. Another text is one of the most competent and reliable interpretation that was compiled by the Research Division of the Association of Islamic Charitable Projects and is entitled "AD-DURR AL-MASUN FI TAFSIR JUZ' ^AMMA YATASA'LUN."
We named this book " The Jeweled Interpretation of the Thirtieth Part of the Glorious Qur'an (Juz' ^Amma) and Surah al-Fatihah."
We ask Allah to make our endeavor sincere and acceptable, of widespread benefit, and a reason for our expeditious passage over Assirat [2]and salvation in the Hereafter.
[1] Family members.
[2] The bridge laying between Paradise and Hellfire that everyone, on the Day of Judgment, will attempt to cross.
http://www.ahlussunah.org/docs/En/JuzuAmma_explanation/at-Takwir.htm
wn.com/Surah 81 At Takwir سورة التكوير By Muhammad Siddiq Minshawi
Praise be to Allah, the Lord of the Worlds, Who honored the nation of Muhammad, sallallahu ^alayhi wa sallam, with the Glorious Qur'an and protected it from perversion. We humbly ask Allah to raise the rank of Prophet Muhammad, sallallahu ^alayhi wa sallam, whom Allah sent to call the people and the jinn to the Correct Path. We ask Allah to raise the rank of the kind Al [1] and Companions of Prophet Muhammad, sallallahu ^alayhi wa sallam, and to protect his nation from what he fears for them.
The Science of Tafsir (^Ilm at-Tafsir), which is the knowledge of the interpretation of the Qur'an, is an honorable knowledge with which one is enabled to comprehend the precious meanings of the Glorious Qur'an. The Science of Tafsir leads to the proper deduction of the religious judgments contained in the Qur'an and to the benefit of taking lessons from the stories narrated therein. Moreover, this science explains the reasons behind the revelation of its verses (ayahs), addresses subjects such as whether the verses were revealed in Makkah (Makkiyyan) or in al-Madinah (Madiniyyan), whether they have one clear meaning (muhkam) or have more than one meaning and require a proper deduction of an appropriate meaning (mutashabih), abrogating (nasikh) or abrogated (mansukh), specific (khas) or general (^am), and whether they contain a threat of castigation (wa^id) or a promise of reward (wa^d), and many other benefits.
The honor of the Science of Tafsir is grand and the reward of spreading it is magnificent. We have attempted to translate into the English language the interpretation of the Thirtieth (30th) part of the Qur'an (Juz' ^Amma) and the Opening Chapter (Surah al-Fatihah). We relied in our endeavor on precious books of interpretation in the Arabic language. One of which is Al-Bahr Al-Muhit, authored by Ibn Hayyan Al-Andalusiyy. Another text is one of the most competent and reliable interpretation that was compiled by the Research Division of the Association of Islamic Charitable Projects and is entitled "AD-DURR AL-MASUN FI TAFSIR JUZ' ^AMMA YATASA'LUN."
We named this book " The Jeweled Interpretation of the Thirtieth Part of the Glorious Qur'an (Juz' ^Amma) and Surah al-Fatihah."
We ask Allah to make our endeavor sincere and acceptable, of widespread benefit, and a reason for our expeditious passage over Assirat [2]and salvation in the Hereafter.
[1] Family members.
[2] The bridge laying between Paradise and Hellfire that everyone, on the Day of Judgment, will attempt to cross.
http://www.ahlussunah.org/docs/En/JuzuAmma_explanation/at-Takwir.htm
- published: 14 Aug 2008
- views: 12046
Belief of all Muslims: God Exists Without a Place
- Order: Reorder
- Duration: 3:35
- Updated: 12 Jun 2008
- views: 4279
Beliefs of all Muslims: God Exists Without a Place
Allah is not a body. He does not occupy the places nor the spaces. He Exists, and is not contained in a pla...
Beliefs of all Muslims: God Exists Without a Place
Allah is not a body. He does not occupy the places nor the spaces. He Exists, and is not contained in a place nor in the six directions. Whatever you imagine in your mind, Allah is other than that.
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."
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.
See:
"Understanding the Glorious Qur'an
The Muhkamat ayat and Mutashabihat ayat
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}"
english
http://alsunna.org/mutashabihat.htm
arabic
http://alsunna.org/adilla.htm
wn.com/Belief Of All Muslims God Exists Without A Place
Beliefs of all Muslims: God Exists Without a Place
Allah is not a body. He does not occupy the places nor the spaces. He Exists, and is not contained in a place nor in the six directions. Whatever you imagine in your mind, Allah is other than that.
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."
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.
See:
"Understanding the Glorious Qur'an
The Muhkamat ayat and Mutashabihat ayat
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}"
english
http://alsunna.org/mutashabihat.htm
arabic
http://alsunna.org/adilla.htm
- published: 12 Jun 2008
- views: 4279
Islamic Sunni Aqeedah (with English) عقيدة أهل السنّة
- Order: Reorder
- Duration: 4:38
- Updated: 26 Feb 2008
- views: 8125
Beliefs of all Muslims: God Exists Without a Place عقيدة السلف والخلف الله موجود بلا مكان
نقل الامام الحافظ السيوطي عن الشافعي أنه كفر من قال أن الله جالس عل...
Beliefs of all Muslims: God Exists Without a Place عقيدة السلف والخلف الله موجود بلا مكان
نقل الامام الحافظ السيوطي عن الشافعي أنه كفر من قال أن الله جالس على العرش وذلك في كتاب الأشباه والنظائر. والنبي صلى الله عليه وسلم مدح الشافعي في حديث: "عالم قريش يملئ طباق الأرض علما".
Allah is not a body. He does not occupy the places nor the spaces. He Exists, and is not contained in a place nor in the six directions. Whatever you imagine in your mind, Allah is other than that.
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."
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.
نقل الامام الحافظ السيوطي عن الشافعي أنه كفر من قال أن الله جالس على العرش وذلك في كتاب الأشباه والنظائر. والنبي صلى الله عليه وسلم مدح الشافعي في حديث: "عالم قريش يملئ طباق الأرض علما".
See:
"Understanding the Glorious Qur'an
The Muhkamat ayat and Mutashabihat ayat
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}"
http://alsunna.org/mutashabihat.htm
http://alsunna.org/adilla.htm
wn.com/Islamic Sunni Aqeedah (With English) عقيدة أهل السنّة
Beliefs of all Muslims: God Exists Without a Place عقيدة السلف والخلف الله موجود بلا مكان
نقل الامام الحافظ السيوطي عن الشافعي أنه كفر من قال أن الله جالس على العرش وذلك في كتاب الأشباه والنظائر. والنبي صلى الله عليه وسلم مدح الشافعي في حديث: "عالم قريش يملئ طباق الأرض علما".
Allah is not a body. He does not occupy the places nor the spaces. He Exists, and is not contained in a place nor in the six directions. Whatever you imagine in your mind, Allah is other than that.
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."
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.
نقل الامام الحافظ السيوطي عن الشافعي أنه كفر من قال أن الله جالس على العرش وذلك في كتاب الأشباه والنظائر. والنبي صلى الله عليه وسلم مدح الشافعي في حديث: "عالم قريش يملئ طباق الأرض علما".
See:
"Understanding the Glorious Qur'an
The Muhkamat ayat and Mutashabihat ayat
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}"
http://alsunna.org/mutashabihat.htm
http://alsunna.org/adilla.htm
- published: 26 Feb 2008
- views: 8125
تفسير حديث الجارية - أين الله - عقيدة أهل السنة
- Order: Reorder
- Duration: 5:14
- Updated: 02 Jun 2009
- views: 5274
Explanation of Hadith Al Jariya (Slave Girl) Ain Allah.
when the Prophet, sallallahu ^alayhi wa sallam, asked the black slave woman the question: "Aynallah?"...
Explanation of Hadith Al Jariya (Slave Girl) Ain Allah.
when the Prophet, sallallahu ^alayhi wa sallam, asked the black slave woman the question: "Aynallah?", the scholars said this meant he was asking her about her belief in the status of Allah. She answered: "Fis-sama'" which has the meaning that Allah has the highest status.
Also Imam al-Bayhaqiy said "hadith al-jariah is Mudtarib (inconsistent because it has five different narrations), and if it was sahih, it would mean that the Prophet is asking her about her belief in Allah and she indicated that Allah has a very high status, because Allah is clear from being in a place".This ta'weel of Imam al-Bayhaqiy has to do with the Arabic language and is interpreted in accordance to the arabic language and according to what befits the Islamic belief and the logic.
Yet the mushabbihah (those who liken Allah to the creations) insist on taking the literal meaning saying that the Prophet asked her about the place of Allah, and that she said, "In the sky," meaning that the sky is a place for Allah. But it's agreed among Salaf and Khalaf that the Mutashabih Ayat and Ahadith cannot be taken literally.
Copying from Imam al-'Ash^ariyy, Imam al-Bayhaqiyy, in his book, Al-Asma' was-Sifat, page 488, said: "Allah,ta^ala, is not in a place. Movement, coming to rest, and sitting are among the attributes of bodies."
Imam Ibn Rajab al-Hanbaliyy explained the term al-istiwa', in SuratTaha, ayah 5: الرحمن على العرش استوى as al-istila', which means subjugating. When al-istila' is used to explain this ayah it means that Allah subjugated the ^arsh with a subjugation that is without a beginning, like all of the attributes of Allah. If the ayah is explained in this manner, it means that Allah was attributed with subjugating the ^arsh before the ^arsh was created in the same way that Allah was attributed with being the Creator before anything from the creation existed. In this context, the scholars have used the term al-azal, which means the status of existing without a beginning. Thus it can be said that Allah subjugated the ^arsh in al-azal, meaning that Allah subjugated the ^arsh with a subjugation which is without a beginning. Yet the mushabbihah insist on taking the literal meaning, and they say istiwa' means Allah 'sits' on the throne and 'firmly establishes' Himself on it.
In his book, Al-Mu^taqad, Imam al-Bayhaqiyy related in a chain back to al-'Awza^iyy and Imam Malik and Sufyan ath-Thawriyy and al-Layth Ibn Sa^d that when they were asked about the ayat and the ahadith that are mutashabihat, they said:
"أمروها (صفات الله) كما جاءت بلا كيف"
which means: "Accept them as they came without applying a 'how' to them." This is because if one asked the question 'how?' the answer would be, 'Like this or that.' Everything other than Allah is His creation so to say 'like this or that' would mean 'like this or that created thing' and Allah is not like His creation. Anything a person can imagine, Allah is different from it. When the scholars said: "... without applying a 'how' to them," they meant that Allah is clear of being attributed with sitting, resting, moving, limbs, bodies, and parts. They did not mean that His istiwa' over the throne has a 'how' of which we are ignorant. On the contrary, the scholars completely negated that a 'how' could be applied to Allah. So the statement of those who say "Allah sits on the throne but we do not know how," is rejected on the basis of what these scholars said.
Anyone with a sound mind knows that sitting, no matter how it is, is an attribute of bodies. Occupying places necessitates a 'how' and applies to bodies. Furthermore, color and touching are attributes of bodies and 'how' applies to them. All of that is impossible to apply to Allah.
Likewise, the hadith of the Prophet, sallallahu ^alayhi wa sallam:
means: If you are merciful to those on earth, the angels, who occupy the heavens, will bring onto you the mercy of Allah.
Yet, the mushabbihah insist on taking the literal meaning saying the hadith means: "Allah, Who occupies the heavens, will be merciful to you."
It's an Ijma^ that Allah does not reside in a place and it's logical as well. For, before the places, Allah existed without a place, and after creating the place he is as he was without a place because he does not need anything. Imam ^Aliyy (Radiallahu ^anhu) said: "Kanallahu Wala makan, Wahuwa-l`ana ^ala ma ^alayhi kan" that is without a place.
This is the ^aqidah of the Muslims the salaf and the Khalaf.
http://www.alsunna.org/
wn.com/تفسير حديث الجارية أين الله عقيدة أهل السنة
Explanation of Hadith Al Jariya (Slave Girl) Ain Allah.
when the Prophet, sallallahu ^alayhi wa sallam, asked the black slave woman the question: "Aynallah?", the scholars said this meant he was asking her about her belief in the status of Allah. She answered: "Fis-sama'" which has the meaning that Allah has the highest status.
Also Imam al-Bayhaqiy said "hadith al-jariah is Mudtarib (inconsistent because it has five different narrations), and if it was sahih, it would mean that the Prophet is asking her about her belief in Allah and she indicated that Allah has a very high status, because Allah is clear from being in a place".This ta'weel of Imam al-Bayhaqiy has to do with the Arabic language and is interpreted in accordance to the arabic language and according to what befits the Islamic belief and the logic.
Yet the mushabbihah (those who liken Allah to the creations) insist on taking the literal meaning saying that the Prophet asked her about the place of Allah, and that she said, "In the sky," meaning that the sky is a place for Allah. But it's agreed among Salaf and Khalaf that the Mutashabih Ayat and Ahadith cannot be taken literally.
Copying from Imam al-'Ash^ariyy, Imam al-Bayhaqiyy, in his book, Al-Asma' was-Sifat, page 488, said: "Allah,ta^ala, is not in a place. Movement, coming to rest, and sitting are among the attributes of bodies."
Imam Ibn Rajab al-Hanbaliyy explained the term al-istiwa', in SuratTaha, ayah 5: الرحمن على العرش استوى as al-istila', which means subjugating. When al-istila' is used to explain this ayah it means that Allah subjugated the ^arsh with a subjugation that is without a beginning, like all of the attributes of Allah. If the ayah is explained in this manner, it means that Allah was attributed with subjugating the ^arsh before the ^arsh was created in the same way that Allah was attributed with being the Creator before anything from the creation existed. In this context, the scholars have used the term al-azal, which means the status of existing without a beginning. Thus it can be said that Allah subjugated the ^arsh in al-azal, meaning that Allah subjugated the ^arsh with a subjugation which is without a beginning. Yet the mushabbihah insist on taking the literal meaning, and they say istiwa' means Allah 'sits' on the throne and 'firmly establishes' Himself on it.
In his book, Al-Mu^taqad, Imam al-Bayhaqiyy related in a chain back to al-'Awza^iyy and Imam Malik and Sufyan ath-Thawriyy and al-Layth Ibn Sa^d that when they were asked about the ayat and the ahadith that are mutashabihat, they said:
"أمروها (صفات الله) كما جاءت بلا كيف"
which means: "Accept them as they came without applying a 'how' to them." This is because if one asked the question 'how?' the answer would be, 'Like this or that.' Everything other than Allah is His creation so to say 'like this or that' would mean 'like this or that created thing' and Allah is not like His creation. Anything a person can imagine, Allah is different from it. When the scholars said: "... without applying a 'how' to them," they meant that Allah is clear of being attributed with sitting, resting, moving, limbs, bodies, and parts. They did not mean that His istiwa' over the throne has a 'how' of which we are ignorant. On the contrary, the scholars completely negated that a 'how' could be applied to Allah. So the statement of those who say "Allah sits on the throne but we do not know how," is rejected on the basis of what these scholars said.
Anyone with a sound mind knows that sitting, no matter how it is, is an attribute of bodies. Occupying places necessitates a 'how' and applies to bodies. Furthermore, color and touching are attributes of bodies and 'how' applies to them. All of that is impossible to apply to Allah.
Likewise, the hadith of the Prophet, sallallahu ^alayhi wa sallam:
means: If you are merciful to those on earth, the angels, who occupy the heavens, will bring onto you the mercy of Allah.
Yet, the mushabbihah insist on taking the literal meaning saying the hadith means: "Allah, Who occupies the heavens, will be merciful to you."
It's an Ijma^ that Allah does not reside in a place and it's logical as well. For, before the places, Allah existed without a place, and after creating the place he is as he was without a place because he does not need anything. Imam ^Aliyy (Radiallahu ^anhu) said: "Kanallahu Wala makan, Wahuwa-l`ana ^ala ma ^alayhi kan" that is without a place.
This is the ^aqidah of the Muslims the salaf and the Khalaf.
http://www.alsunna.org/
- published: 02 Jun 2009
- views: 5274
Aqeedah: God (Allah) Exists Without a Place الله موجود بلا مكان
- Order: Reorder
- Duration: 10:21
- Updated: 26 Feb 2008
- views: 44921
The Islamic Belief of True Salaf http://alsunna.org/mutashabihat.htm
Allah is Attributed with Perfection, Has no Body or Shape, He does not occupy place or s...
The Islamic Belief of True Salaf http://alsunna.org/mutashabihat.htm
Allah is Attributed with Perfection, Has no Body or Shape, He does not occupy place or space, and Allah Exists Without a Place.
http://alsunna.org/adilla.htm
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ｭ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ｭ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 alｭAbsat: "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 adhｭDhahir--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ｭ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 atｭTahawiyyah. He mentioned that the content of his book is an elucidation of the creed of Ahl asｭSunnah wal Jama^ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after alｭHijrah, and his two companions, Imam Abu Yusuf al-Qadi and Imam Muhammad Ibn alｭHasan 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.
See:
"Understanding the Glorious Qur'an
The Muhkamat ayat and Mutashabihat ayat
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}"
http://alsunna.org/adilla.htm
http://alsunna.org/iman.htm
wn.com/Aqeedah God (Allah) Exists Without A Place الله موجود بلا مكان
The Islamic Belief of True Salaf http://alsunna.org/mutashabihat.htm
Allah is Attributed with Perfection, Has no Body or Shape, He does not occupy place or space, and Allah Exists Without a Place.
http://alsunna.org/adilla.htm
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ｭ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ｭ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 alｭAbsat: "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 adhｭDhahir--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ｭ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 atｭTahawiyyah. He mentioned that the content of his book is an elucidation of the creed of Ahl asｭSunnah wal Jama^ah, which is the creed of Imam Abu Hanifah, who died in the year 150 after alｭHijrah, and his two companions, Imam Abu Yusuf al-Qadi and Imam Muhammad Ibn alｭHasan 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.
See:
"Understanding the Glorious Qur'an
The Muhkamat ayat and Mutashabihat ayat
The Muhkam Ayah: A verse that has one clear meaning. Like {Laysa Kamithlihi Shay'}
The Mutashabih Ayah: A verse that can have many meanings. Like: {Allahu Nurus-Samawati wal-'Ard}"
http://alsunna.org/adilla.htm
http://alsunna.org/iman.htm
- published: 26 Feb 2008
- views: 44921
Säulen der Aqida - Wegweiser für Ratlose zum wahren Glauben Sitzung 3 [IMAN an ALLAH]
- Order: Reorder
- Duration: 31:07
- Updated: 21 Jan 2013
- views: 252
Der Hinweis des Universums auf seinen Schöpfer und Hervorbringer
Die erste Art Allah zu erkennen ist, die Betrachtung dessen, was Er erschuf.
Allah, der Erhabe...
Der Hinweis des Universums auf seinen Schöpfer und Hervorbringer
Die erste Art Allah zu erkennen ist, die Betrachtung dessen, was Er erschuf.
Allah, der Erhabene sagt in Sure al-Baqara:
„In der Schöpfung der Himmel und der Erde; im Unterschied von Nacht und Tag; in den Schiffen, die das Meer befahren mit dem, was den Menschen nützt; darin, dass Allah Wasser vom Himmel herabkommen lässt, und damit dann die Erde nach ihrem Tod wieder lebendig macht und auf ihr allerlei Tiere sich ausbreiten lässt; und im Wechsel der Winde und der Wolken, die zwischen Himmel und Erde dienstbar gemacht sind, sind wahrlich Zeichen für Leute, die begreifen." (2:164)
Auf den zweiten Weg weisen Seine Worte in Sure an-Nisa hin:
„Denken sie denn nicht sorgfältig über den Qur'an nach? Wenn er von jemand anderem wäre als von Allah, würden sie in ihm wahrlich viel Widerspruch finden."(4:82)
Ebenso seine Worte in Sure al-Mu' minin:
„Haben sie denn nicht über das Wort nachgedacht, oder ist zu ihnen gekommen, was nicht zu ihren Vorvätern kam?" (23:68)
Und Seine Worte in Sure Sad:
„(Dies ist) ein gesegnetes Buch, das Wir zu dir hinabgesandt haben, damit sie über seine Zeichen nachsinnen und damit diejenigen bedenken, die Verstand besitzen." (38:29)
Das von Allah Erschaffene weist am deutlichsten auf Seine Eigenschaften hin und bestätigt das als richtig, was Seine Gesandten über Ihn berichten. So bezeugt das Hervorgebrachte die Wahrhaftigkeit der vernehmbaren Verse, einem Weckruf gleich, der darauf aufmerksam macht, aus den Merkmalen des Hervorgebrachten Schlüsse zu ziehen.
So sagt der Erhabene in Sure Fussilat:
„Wir werden ihnen Unsere Zeichen am Gesichtskreis" und in ihnen selbst zeigen,
bis es ihnen klar wird, dass es die Wahrheit ist. Genügt es denn nicht, dass dein
Herr über alles Zeuge ist?" (41:53)
Das bedeutet, dass der Quran die Wahrheit ist. Allah, Preis sei Ihm, ist Zeuge und für Ihn wird Zeugnis abgelegt und nichts ist offenkundiger als dies. Darum sagten die Gesandten zu ihren Völkern in Sure Ibrahim:
„Gibt es denn einen Zweifel über Allah, den Erschaffer der Himmel und der Erde."
Allah der Gepriesene, sagt über sich selbst in Sure Hadid:
„Er ist der Erste und der Letzte, der Offenbare und der Verborgene. Und Er weiß über alles Bescheid." (57:3)
Der Erhabene sagt in Sure ad-Dariyat:
„Und auf der Erde gibt es Zeichen für die Überzeugten und (auch) in euch selbst. Seht ihr denn nicht?" (51:20-21)
Der Erhabene sagt weiter in Sure An' am:
„Allah ist es, Der die Körner und die Kerne spaltet und das Lebendige aus dem Toten hervorbringt. Und (Er ist es,) Der das Tote aus dem Lebendigen hervorbringt. Dies ist doch Allah - wie laßt ihr euch also abwendig machen?" (6:95)
Sieh dir die Veränderungen an, die sich im Leben und in der Schöpfung finden und die Er bewirkt. Der Erhabene sagt in Sure Al'Imran:
„Sag: O Allah, Herr der Herrschaft, Du gibst die Herrschaft, wem Du willst, und Du entziehst die Herrschaft, wem Du willst. Du machst mächtig, wen Du willst, und Du erniedrigst, wen Du willst. In Deiner Hand ist (all) das Gute. Gewiss, Du hast zu allem die Macht."(3:26)
Allah, gepriesen sei Er, setzte uns über Seine Absicht in Kenntnis, um derentwillen Er das Universum erschuf. Der Erhabene sagt in Sure al-Baqarah:
„Er ist es, Der für euch alles, was auf der Erde ist, erschuf [...]" (2:29)
Alles Gute, das es in dieser Welt gibt, schuf Er für uns, so wie Er auch durch die Zeichen in dieser Welt beweist, dass ihr Schöpfer der Göttlichkeit und der göttlichen Macht würdig ist und alles, was außer Allah verehrt wird, nichtig ist. Der Erhabene sagt in Sure al-Anbiya:
„Sehen denn diejenigen, die ungläubig sind, nicht, daß die Himmel und die Erde eine zusammenhängende Masse waren? Da haben Wir sie getrennt und aus dem Wasser alles Lebendige gemacht. Wollen sie denn nicht glauben?" (21:30)
Und das Übel ihrer Ansichten bezüglich dessen, was weder die Eigenschaften göttlicher Macht noch jene der Gottheit trägt, wurde deutlich. Der Erhabene sagt in Sure an-Naml:
„Sag: (Alles) Lob gehört Allah, und Friede sei auf Seinen Dienern, die Er Sich auserwählt hat! Ist denn Allah besser oder das, was sie (Ihm) beigesellen?" (27:59)
Das ist auch der Weg der Gesandten in ihrem Aufruf, der bereits Aufschluss darüber gab, dass Allah, Preis sei Ihm und Erhaben ist Er, der Schöpfer der Himmel und der Erde ist. So sagt der Erhabene in Sure Ibrahim:
"Ihre Gesandten sagten: "Gibt es denn einen Zweifel über Allah, den Erschaffer der Himmel und der Erde" (14:10)
---------------------
Link zum Buch:
http://www.darulkitab.de/index.php?page=shop.product_details&category;_id=1&flypage;=flypage.tpl&product;_id=13&vmcchk;=1&option;=com_virtuemart&Itemid;=1
wn.com/Säulen Der Aqida Wegweiser Für Ratlose Zum Wahren Glauben Sitzung 3 Iman An Allah
Der Hinweis des Universums auf seinen Schöpfer und Hervorbringer
Die erste Art Allah zu erkennen ist, die Betrachtung dessen, was Er erschuf.
Allah, der Erhabene sagt in Sure al-Baqara:
„In der Schöpfung der Himmel und der Erde; im Unterschied von Nacht und Tag; in den Schiffen, die das Meer befahren mit dem, was den Menschen nützt; darin, dass Allah Wasser vom Himmel herabkommen lässt, und damit dann die Erde nach ihrem Tod wieder lebendig macht und auf ihr allerlei Tiere sich ausbreiten lässt; und im Wechsel der Winde und der Wolken, die zwischen Himmel und Erde dienstbar gemacht sind, sind wahrlich Zeichen für Leute, die begreifen." (2:164)
Auf den zweiten Weg weisen Seine Worte in Sure an-Nisa hin:
„Denken sie denn nicht sorgfältig über den Qur'an nach? Wenn er von jemand anderem wäre als von Allah, würden sie in ihm wahrlich viel Widerspruch finden."(4:82)
Ebenso seine Worte in Sure al-Mu' minin:
„Haben sie denn nicht über das Wort nachgedacht, oder ist zu ihnen gekommen, was nicht zu ihren Vorvätern kam?" (23:68)
Und Seine Worte in Sure Sad:
„(Dies ist) ein gesegnetes Buch, das Wir zu dir hinabgesandt haben, damit sie über seine Zeichen nachsinnen und damit diejenigen bedenken, die Verstand besitzen." (38:29)
Das von Allah Erschaffene weist am deutlichsten auf Seine Eigenschaften hin und bestätigt das als richtig, was Seine Gesandten über Ihn berichten. So bezeugt das Hervorgebrachte die Wahrhaftigkeit der vernehmbaren Verse, einem Weckruf gleich, der darauf aufmerksam macht, aus den Merkmalen des Hervorgebrachten Schlüsse zu ziehen.
So sagt der Erhabene in Sure Fussilat:
„Wir werden ihnen Unsere Zeichen am Gesichtskreis" und in ihnen selbst zeigen,
bis es ihnen klar wird, dass es die Wahrheit ist. Genügt es denn nicht, dass dein
Herr über alles Zeuge ist?" (41:53)
Das bedeutet, dass der Quran die Wahrheit ist. Allah, Preis sei Ihm, ist Zeuge und für Ihn wird Zeugnis abgelegt und nichts ist offenkundiger als dies. Darum sagten die Gesandten zu ihren Völkern in Sure Ibrahim:
„Gibt es denn einen Zweifel über Allah, den Erschaffer der Himmel und der Erde."
Allah der Gepriesene, sagt über sich selbst in Sure Hadid:
„Er ist der Erste und der Letzte, der Offenbare und der Verborgene. Und Er weiß über alles Bescheid." (57:3)
Der Erhabene sagt in Sure ad-Dariyat:
„Und auf der Erde gibt es Zeichen für die Überzeugten und (auch) in euch selbst. Seht ihr denn nicht?" (51:20-21)
Der Erhabene sagt weiter in Sure An' am:
„Allah ist es, Der die Körner und die Kerne spaltet und das Lebendige aus dem Toten hervorbringt. Und (Er ist es,) Der das Tote aus dem Lebendigen hervorbringt. Dies ist doch Allah - wie laßt ihr euch also abwendig machen?" (6:95)
Sieh dir die Veränderungen an, die sich im Leben und in der Schöpfung finden und die Er bewirkt. Der Erhabene sagt in Sure Al'Imran:
„Sag: O Allah, Herr der Herrschaft, Du gibst die Herrschaft, wem Du willst, und Du entziehst die Herrschaft, wem Du willst. Du machst mächtig, wen Du willst, und Du erniedrigst, wen Du willst. In Deiner Hand ist (all) das Gute. Gewiss, Du hast zu allem die Macht."(3:26)
Allah, gepriesen sei Er, setzte uns über Seine Absicht in Kenntnis, um derentwillen Er das Universum erschuf. Der Erhabene sagt in Sure al-Baqarah:
„Er ist es, Der für euch alles, was auf der Erde ist, erschuf [...]" (2:29)
Alles Gute, das es in dieser Welt gibt, schuf Er für uns, so wie Er auch durch die Zeichen in dieser Welt beweist, dass ihr Schöpfer der Göttlichkeit und der göttlichen Macht würdig ist und alles, was außer Allah verehrt wird, nichtig ist. Der Erhabene sagt in Sure al-Anbiya:
„Sehen denn diejenigen, die ungläubig sind, nicht, daß die Himmel und die Erde eine zusammenhängende Masse waren? Da haben Wir sie getrennt und aus dem Wasser alles Lebendige gemacht. Wollen sie denn nicht glauben?" (21:30)
Und das Übel ihrer Ansichten bezüglich dessen, was weder die Eigenschaften göttlicher Macht noch jene der Gottheit trägt, wurde deutlich. Der Erhabene sagt in Sure an-Naml:
„Sag: (Alles) Lob gehört Allah, und Friede sei auf Seinen Dienern, die Er Sich auserwählt hat! Ist denn Allah besser oder das, was sie (Ihm) beigesellen?" (27:59)
Das ist auch der Weg der Gesandten in ihrem Aufruf, der bereits Aufschluss darüber gab, dass Allah, Preis sei Ihm und Erhaben ist Er, der Schöpfer der Himmel und der Erde ist. So sagt der Erhabene in Sure Ibrahim:
"Ihre Gesandten sagten: "Gibt es denn einen Zweifel über Allah, den Erschaffer der Himmel und der Erde" (14:10)
---------------------
Link zum Buch:
http://www.darulkitab.de/index.php?page=shop.product_details&category;_id=1&flypage;=flypage.tpl&product;_id=13&vmcchk;=1&option;=com_virtuemart&Itemid;=1
- published: 21 Jan 2013
- views: 252
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32:10
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Int...
published: 04 Mar 2015
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
Farid Suleiman - Die muhkam-mutashabih Dichotomie als Scheideweg der Koranhermeneutik
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2:41
The Notion of the Muhkam and Mutashabih Verses Promo Video
Like our page on Facebook - https://www.facebook.com/Islamic-and-Arabic-Research-League-We...
published: 14 Apr 2016
The Notion of the Muhkam and Mutashabih Verses Promo Video
The Notion of the Muhkam and Mutashabih Verses Promo Video
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1:27
Sheikh Abdelhamid Kishk (rmA) - Über Mutashabih Verse und Hadith
Assalamualeikum wR wB,
Dieses Video habe ich von dem Bruder "DiazepamN" und versuche hie...
published: 18 Jan 2010
Sheikh Abdelhamid Kishk (rmA) - Über Mutashabih Verse und Hadith
Sheikh Abdelhamid Kishk (rmA) - Über Mutashabih Verse und Hadith
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- views: 15311
39:15
Understanding al-Qur'an (Muhkam & Mutashabih) Important!
Praise the rank of the trustworthy Prophet Muhammad. Thereafter, this book is Hashiyat al-...
published: 14 Mar 2012
Understanding al-Qur'an (Muhkam & Mutashabih) Important!
Understanding al-Qur'an (Muhkam & Mutashabih) Important!
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14:23
ayat mutashabih dalam tafsir ruhulmaaniروح المعانىoleh tokguru hj abdullah samah pondok annjmiyah
published: 08 Dec 2015
ayat mutashabih dalam tafsir ruhulmaaniروح المعانىoleh tokguru hj abdullah samah pondok annjmiyah
ayat mutashabih dalam tafsir ruhulmaaniروح المعانىoleh tokguru hj abdullah samah pondok annjmiyah
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4:57
Muhkam und Mutashabih Verse - Die Message von Umar ibn Khattab
published: 08 May 2014
Muhkam und Mutashabih Verse - Die Message von Umar ibn Khattab
Muhkam und Mutashabih Verse - Die Message von Umar ibn Khattab
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19:49
The Qur'an Is Self-Explaining: Muhkam and Mutashabih
published: 20 Apr 2012
The Qur'an Is Self-Explaining: Muhkam and Mutashabih
The Qur'an Is Self-Explaining: Muhkam and Mutashabih
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- views: 64
10:55
Understand the Koran (muhkam and mutashabihah)
http://alsunna.org/mutashabihat.htm
Muhkamat Verses and Mutashabihat Verses.
The Muh...
published: 03 May 2010
Understand the Koran (muhkam and mutashabihah)
Understand the Koran (muhkam and mutashabihah)
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61:20
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
** SILA SCROLL KE BAWAH UNTUK MENDAPATKAN NOTA KULIAH ***
Mustalah Al Hadith - Sesi 38 - ...
published: 23 Feb 2016
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
Mustalah Al Hadith - Sesi 38 - Ust Mohd Hanief Awang Yahaya - 14- Feb-16
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53:23
Principles of Qur'an Interpretation: Interpretable, Uninterpretable, and Symbolic
Verse 3:7 tells us that there are two types of expressions in the Qur'an: Interpretable (M...
published: 04 Mar 2012
Principles of Qur'an Interpretation: Interpretable, Uninterpretable, and Symbolic
Principles of Qur'an Interpretation: Interpretable, Uninterpretable, and Symbolic
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10:17
Understanding Al-Quran 1 of 2
Understanding al-Quran Ta'weel/Tafsir Mutashabih 1/2
I urge you to follow the four scho...
published: 28 Oct 2009
Understanding Al-Quran 1 of 2
Understanding Al-Quran 1 of 2
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6:03
Understanding Al-Quran 2 of 2
Understanding al-Quran Ta'weel/Tafsir Mutashabih 2/2
I urge you to follow the four school...
published: 29 Oct 2009
Understanding Al-Quran 2 of 2
Understanding Al-Quran 2 of 2
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44:54
15 - The Decisive and Ambiguous Verses - Dr. Sayed Ammar Nakshawani - Masjid-e-Ali
Ramadan 17, 1434 / July 26, 2013
Muhkam and Mutashabih Verses
Lecture 15 in the series "...
published: 27 Jul 2013
15 - The Decisive and Ambiguous Verses - Dr. Sayed Ammar Nakshawani - Masjid-e-Ali
15 - The Decisive and Ambiguous Verses - Dr. Sayed Ammar Nakshawani - Masjid-e-Ali
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3:59
تأويل الآيات المتشابهة والرد على المجسمة - Ta'weel Quran
http://alsunna.org/mutashabih.htm - تأويل الآيات المتشابهة عند أهل السنة - سيف الدين الآمد...
published: 24 Nov 2009
تأويل الآيات المتشابهة والرد على المجسمة - Ta'weel Quran
تأويل الآيات المتشابهة والرد على المجسمة - Ta'weel Quran
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- published: 24 Nov 2009
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Farid Suleiman - Die muhkam-mutashabih Dichotomie ...
The Notion of the Muhkam and Mutashabih Verses Pro...
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The Qur'an Is Self-Explaining: Muhkam and Mutashab...
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