AQEEDAH AL WASATIYYAH PDF
Commenting on the book, Sheikh Abdur-. Razzaq Afifi states: Out of the several explanations of Al-Aqeedah Al-. Wasitia, this one is the most exquisite in style. Free Downloads from the LIVE LESSON By Abu Muadh Taqweem Aslam Saturday Evening Lesson | Both Read More. Loading. “This is the creed of the saved and victorious group until the establishment of the Hour, Ahl al-Sunnah wal Jamā’ah,”.
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Rather He is above all things, and He has no need of all things; rather all things are in need of Him. He is far above all things, and He is the One Who is holding the Throne and the bearers of the Throne, by His might and power. Every created being is in need of Him, and He has no need of the Throne or of any wzsatiyyah being. In that case, what is meant is that Allah is on high.
There are many shuruhaat explanations available by scholars from them Ibn Uthaymeen. The course covered the basics of Aqeedah and covered the six pillars of Emaan in detail. Al-Dhahabi said about him: He explained in his introduction his aims in doing that, and said:. It is comprehensive and brief.
But what is the ruling on the one who claims it is created? There is no alteration of that which has been narrated from him and no room for rejection, since they were ordered with following the Book and Sunnah, and they are content with the guidance in them the Book and Sunnahwitnessing that their Prophet r guides to the Straight Path and being warned about contradicting him that a trial and a painful torment will befall them. They believe that Allaah U is called upon by his good names and is attributed with His attributes that He has named and attributed for Himself as well as what His Messenger r attributed him with.
He created Adam u with his Hand, and His hands are extended and He spends as He likes, without [us] knowing how, and that He U ascended upon the throne and did not mention how his ascension was done. He is the owner of His creation, and He originated them not because of a need for what He created, and there is no meaning behind His cause of their creation. He does whatever He wishes and rules as He wants, and it is not asked about what He has done, but the creation is responsible for what they have done.
He is called upon by His names, and He is attributed with His attributes that He named and attributed for Himself and what He has been named and attributed with by His Messenger r and nothing in the earth or heavens makes Him weak. He is not attributed with a deficiency nor a shameful thing nor a disease, for indeed He U is above all that. He created Adam u with His hands, and His hands are extended and He spends as He wishes, without any knowledge of how His hands are [like], since the Book of Allaah U did not talk about it with regards to Kayf Kayf means in this context, the fashion of His hands, but in other contexts it can mean how He does things, as will come later in the treatise inshaAllaah.
They say that good and evil and the pleasant and bitter is from the predestination of Allaah Uit is past Maadhin, or, given its due share in the pastand He has predestined it. He U comes down to this earth, based upon what has come in authentic news from the Messenger of Allaah r 6without any kind of belief of Kayf in it 7.
They believe in the possibility of the pious slaves seeing Allaah on the Day of Judgment, not in this Dunya, and the reality of it for the one who made that meaning, here, Eman a garment for him on the Day of Judgment. So if the all of the believers and nonbelievers alike are not able to see Him, they would all be veiled from seeing Him.
That is without the belief of Tajseem 8 in Allaah Uand without a specification for Him, rather, they see Him U with their eyes, in a way which He wants, without Kayf. They say that Eman belief is statement, action 9and knowledge, and it increases by obedience and decreases by disobedience; whoever obeys more, their Eman increases more than one who does less. They say that if one from Ahlul-Tawheed, who prays to the same Qibla as Muslims, commits a sin or many sins, [be they] minor, [or] major, yet standing upon Tawheed to Allaah and living up to what Allaah has obligated upon them, then they are not charged with infidelity because of that [sin], and they ask for his forgiveness.
Some of them said that indeed Eman is statement and action, and Islaam is performing what has been ordained upon mankind to do. So if Eman is other than it meaning Islaamit is not accepted, and He said. But We found not there any household of the Muslims except one i. Among them are those who said that Islaam is specific to submission to Allaah, obedience to Him and compliance to His Rule in that which he believes in, since He said.
And this is also a proof to whoever says that they are one. They also do discount any of the people of the [correct] creed as to whether they are in Paradise or Hell, because the knowledge in that is unseen to them; they do not know what one died on, Eman?
But they [do] say that if one died on Islaam and abstained from the Major Sins and desires and misdeeds then they are from the people of Paradise, because of His statement I.
They also say that the punishment in the grave is true. And on the Day when the Hour will be established it will be said to the angels: So it is affirmed that what was left in the current life of morning and afternoon, excluding what is between them, until the Day of Judgment comes they are given the severest torment, without any decrease, as was the case in the current life.
It explains that the life of hardship comes before the Day of Judgment. Rather, He wanted this to be after the death, and before the gathering Hashr. As well as what has been narrated in its explanation from the Prophet And those who are with him are severe against disbelievers, and merciful among themselves.
The mark of them i. But their description in the Injeel Gospel is like a sown seed which sends forth its shoot, then makes it strong, and then becomes thick and it stands straight on its stem, delighting the sowers, that Aqeddah may enrage the disbelievers with them. And He will surely give them in exchange a safe security after their fear provided they believers worship Me and do not associate anything in worship with Me.
So those who were alive during the time of the Messenger of Allaah r were the ones being admonished with these Ayaat because of their disobedience to him. Our pronouncement regarding their Caliphate may Allaah be pleased with them is from Allaah U, and He did not put in our hearts a grudge against them, so if one of their Caliphate is established, then after that all of the four caliphates were arranged. They regard the permissibility of fighting the unjust group alongside the just ruler, if they are present and the preconditions are met.
They believe that one is not guareenteed to enter Jannah, even if they did any action, except wasqtiyyah the favor of Allaah and his mercy. Allaah U provides sustenance for every living creation, nourishment that by it, life remains sustained. Allaah provides sustenance to the creation that remain [alive], and He is the one who provided for mankind, be it from Halaal or Haraam. Likewise He provides the adornments and what is used to gain livelihood. They believe that Allaah U created the Shayaateen that whisper to the offspring of Adam, that they delude and deceive them, and that the Shaytaan interferes with mankind.
In this life there is Magic and Magicians and that Magic, and using it, is Kufr for the one using it, believing in it, being someone who brings gain and loss without the permission of Wasatiyyan. They believe that knowledge should be sought from it most likely places.
Tag: aqeedah al wasatiyyah
They also refrain from backbiting the Sahaabah and to ascribe evils upon them. They entrust what has happened between them, and its interpretation, to Allaah U. This is the foundation of the religion and Math-hab, [this is] the beliefs of the people of Hadeeth, those whom no innovation disgraced them, nor did any tribulation delude them.
They did not become soft and hasten to any action in Islaam that is Makrooh dislikedand they did not separate from this way. And know that Allaah U promised in His book His love and Forgiveness to those who follow His Messenger, peace and blessings be upon him, and He made them the saved sect and the group that follows [Him].
– Anwar Al Awlaki: Aqeedah Al Wasatiyyah (1 of 3)
aqeedau May Allaah benefit us and you with knowledge and preserve us through Taqwaa from deviance and heresy, by His blessing and mercy. So it is not needed sqeedah the seeker of the truth to pay attention to these types of terms and reliance upon them, and the Imaam, may Allaah have mercy upon him, the author, was not free from using these words.
Indeed Allaah Iis attributed with the complete attributes and is described with the exalted descriptions. So regardless of the matter, the falsehood is rejected wasatjyyah the one who says it, regardless of whom it may be. But if he, may Allaah have mercy upon him, held off from mentioning these terms it would have been helpful.
It began in the first Abbasid Caliphate, and its name refers to two incidents that occurred. Plural for Khaarijah rebelmeaning a rebellious group. Here is one who says that you said this statement.
Memorize what I am saying to you: And we believe in that, all of it, based upon what has come to us. And none remember except those with intellect. So because of that, it is not permissible to mention it or affirm it, for Allaah is not ascribed except with that which He ascribes to Himself, or what His Messenger, peace and blessings be upon him, ascribed to him, be it a negation or an affirmation. Action of the Heart, and it is sincerity and intention, and the actions of the limbs, and the tongue is included in that.
Laamiyyah poem is a poem discussing the aqeedah of Ahlus Sunnah. It is ascribed to Shaykh al-Islaam Ibn Taymiyyah rahimahullaah. It is only 16 verses of poetry, easy to memorize, and a great starting point in memorization for a child or a beginner in knowledge. Its ascription to Ibn Taymiyyah is not decisively established, however, the contents of the poetry are in agreement with the creed of Ahl al-Sunnah, and due its brevity and shortness of length, it is wasatiytah attention.
And the scholars give importance to these brief works, authoring them and exerting themselves in keeping them brief and refining them; then they would encourage their students to memorise them so that they should remain fundamental assets for them and a store of provision for them from which they wasatiyyqh derive benefit, and waastiyyah which they bring benefit to others.
And beginning with these shorter works is the foundation for the students of knowledge, so the student of knowledge should begin by learning little wasatiyhah little, taking from the initial points of knowledge and its fundamentals and then proceeding in stages through it. Although it can be read as a standalone, there are many shurooh explanations available such as the popular one by Shaykh Ibn Uthaymeen, there is also one by Shaykh Salih Fawzaan and a summarised one by Shaykh AbdurRahman al-Barrak.
And from the most dangerous amongst them and those that occur most often are ten nullifiers. This is a basic text in aqeedah by the imam, Muhammed bin AbdulWahab. We affirm the attributes of Allah, may He be exalted, without likening Him to His creation or discussing how. Allah, may He be exalted, says interpretation of the meaning: But they do not discuss how any of them are. So how can it be possible that we are expected to turn away from understanding it, knowing it and wasztiyyah it?
But if there are parts of this text the apparent meaning of which is falsehood and disbelief, and we are not expected to understand the apparent meaning or the hidden meaning, or we are expected to understand the hidden meaning without any reference to that hidden meaning in the text, in either case the text that is addressed to us does not explain the truth, and we do not know whether the apparent meaning of the text is falsehood and disbelief.
In fact what these people say about the One Who addressed these words to wsatiyyah, that He did not make the truth clear to us and He did not explain it to us, yet He instructed us to believe in it; and that what He addressed us with and commanded us to follow and refer to does not explain the truth or aqeedau it, and rather the apparent meaning of these verses may lead to disbelief and falsehood; and that He wanted us to understand from these texts or to conclude aqeedab them something for which there is no supporting wasqtiyyah all of that amounts to something that it is known from the basic teachings of Islam that Allah and His Messenger are above such a thing and that this tafweed is akin to the views of the distorters and heretics.
Ahmad said concerning those who promote tafweed: They are worse than the Jahamis. Only Allah knows what it means. This is not permissible because the meaning is known to the scholars. Maalik may Allah have mercy on him said: These wassatiyyah meanings that are distinct from other meanings. Smiling is something other than pleasure; pleasure is something other than anger; anger is something other than love; hearing is something other than seeing. All of them are waxatiyyah to be attributes of Allah, may He be exalted, but they cannot be likened to the attributes of created beings.
Imam Ahmad aasatiyyah Allah have mercy on him and other leading scholars of the early generations denounced those who promoted tafweed and regarded them as innovators because what zqeedah view implied was that Allah, may He be exalted, addressed to His slaves something the meaning of which they could not understand or know what He meant by it. They know from His words and from the words of His Messenger blessings and peace of Allah be upon him that He has the attribute waastiyyah absolute perfection in all that He has told us Himself or that His Messenger waeatiyyah and peace of Allah be upon him has told us about Him.
Tafweed is aqeefah two types; one has to do with the meaning and the other has xqeedah do with discussing how. Anyone who claims that Ahl as-Sunnah are the ones who promote tafweed in the sense of saying that only Allah wwasatiyyah the meaning is telling lies about them. Moreover, there would be no need to deny comprehension of the nature of the attribute if he did not understand any meaning from the wording; rather there would be a need to deny comprehension of the nature of the divine attributes when the attributes are affirmed.
As these words refer to certain meanings, if the meanings aeedah to are not what was intended, then they should have said: