many people think that ʿaqīdah is a “dry” science, relying solely on text. but, it has never been that.
this science demonstrates how logical (al ʿaqliyyah), textual (al naqliyyah), and cosmological (al kawnī) evidence are utilised to prove the truthiness and veracity of Islām.
Shaykh Ḥamza Karamali’s videos and courses are great introductions to this science, and his ongoing seminar on the Mawāqif of Imām ʿAḍud al Dīn al Ījī raḥimahuLlāh is an eye-opener. youtube.com/c/BasiraEducat…
the classes conducted by Shaykh Dr. Ḥamza al Bakrī and Dr. ʿAlī al ʿUmarī of Ibn Haldun University and Istanbul's Sultanahmet Foundation are extremely beneficial as well, especially when it comes to the Māturīdī school of theology.
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“Whoever has a need with Allāh ﷻ and wants it to be fulfilled, do tawassul to Allāh ﷻ by the pure Sayyidah Āminah bint Wahb, ʿalayhā ‘s-salām, the mother of our Master, the noblest of prophets ﷺ. She has a greatly tremendous secret that emanates…
…like the spread of fire to straw. And this is from the tested experience of mine and many others amongst humankind. This tremendous secret was shown to me by one of the pious. When I asked him about the secret of Sayyidah Āminah bint Wahb raḍiya Allāhu ʿanh, he said:…
…‘It suffices for her that Allāh ﷻ chose her amongst the womenfolk of this world to carry the Muḥammadan Light. Is there anything that could be said beyond that!’ I replied: ‘By the right of the Chosen One ﷺ, no!’ He continued: ‘Our Patron, the Emissary of Allāh ﷺ is…
”والحاصل من ذلك أن هذه الكلمة وضعت لطلب الاستجابة وقبول الدعاء ، فإن زيد قبله ( اللهم ) أو زيد بعده ( يا رب ) ونحو ذلك : فالأمر فيه واسع إن شاء الله ، وقد جرى مثل ذلك على ألسنة كثير من أهل العلم ، ولا نعلم أن أحدا أنكره ، أو بين حجة في ذلك.“
countless scholars throughout the centuries have used these very phrases in their works, never considering it to be a bidʿah, rather it being a part of the vast scope of duʿā. for as long as there isn’t any clear prohibition, then, we can utter them.
here are a couple of examples from the early centuries:
آمين يا رب العالمين in Tanbīh al Ghāfilīn by Imām Abū Layth al Samarqandī raḥimahuLlāh (d. 373H)
اللهم آمين رب العامين in al Faṣl fī ‘l-Milal wa ‘l-Ahwāʾ wa ‘n-Nahl by Imām Ibn Ḥazm al Ẓāhirī raḥimahuLlāh (d. 456H)
“The arrival of Ramaḍān is the reason for beginning the fast, and so Allāh opens the gates of the Garden. The Garden is the veil. The fast is part of veiled action which only Allāh knows because it is non-action. It is not existential action so that it might appear to the eye...
...or be done by the limbs. It is veiled from all except Allāh. Only Allāh knows it in the person fasting. The person fasting is the person so named by the divine law, not
the hungry person.
“Allāh locks the gates of the fire.” When the gates of the fire are locked, it turns back on itself and its heat is multiplied on it and it consumes itself. The person fasting is like that with his nature. When he fasts, the gates of the fire of his nature are shut.
“The faster has two joys: a joy when he breaks his fast, and a joy when he meets his Lord [for his fasting].”
[Muttafaqun ʿalayh]
“The joy when one breaks their fast is not intended as to what some people perceive, that it is due to the strains of hunger and the disappearance..
...of the fatigue of fasting. Rather, it is due to what Allāh ﷻ has perfected upon them from the blessings when Allāh gives them success in fasting and willed for them the completion of fasting for that day.”
— Sayyidī ‘l-Ḥabīb ʿAbduLlāh b. Muḥsin b. Muḥammad al Aṭṭās
“The joy when one breaks their fast is not intended as their falling into their desires for food and drink (i.e. satiating their hunger), albeit the wording supports that. Rather, what is intended is loftier than that. It is the perfection of this tremendous worship and...
komen: “Masalah dia korang gosok gigi dlm kerete ke?🤣🤣🤣🤣”
“«Dan digalakkan untuk bersiwak dalam setiap masa», seperti yang dikatakan oleh al Rāfiʿī, tatkala ṣalāt dan selainnya kerana keṣaḥīḥan ḥadīth² berkenaan penggalakan (istiḥbāb) [bersiwak] pada setiap waktu.”
— Shaykh Ṭāhā ʿAbd al Ḥamīd Ḥamādī ḥafidhahuLlāh, Fatḥ al Wahhāb al Mālik
“Dan digalakkan untuk bersiwak pada waktu selain waktu² ini (iaitu waktu ketika berwuḍūʿ) sepertimana telah kami bicarakan sebelum ini di dalam muqaddimah. Dan yang menandakannya..
...adalah apa yang diriwayatkan di dalam dua Ṣaḥīḥ bahawasanya apabila dia ﷺ ingin berdiri [untuk ṣalāt] pada waktu malam, dia mensiwakkan mulutnya.
Dari Abī Dāwūd: Dia ﷺ tidak bangun dari tidurnya pada waktu pagi ataupun malam melainkan dia bersiwak sebelum berwuḍūʿ.