~*~*~Islamic Word Meaning~*~*~

Discussion in 'Word Games' started by Seeking Allah's Mercy, Oct 19, 2010.

  1. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Wasalamoalaikom wa rahmatullahi wa barakaatuhu. . .

    I got the impression from the addition of ". . .and moving" and since he's defending this and not pointing so to me it appeared as if its about pointing and moving. I suppose you are right. Also, it could be that the Arabic gives a clearer picture of what he's conveying and that the english translation messed it up. Allah knows best.

    Actually it's his conclusions that set me into thinking it's all about moving the finger. Also, my aunty saw me doing it and she said Sheikh Sudais once performed the whole trick for the audience at large on TV. She said they were focusing his finger and he was moving it ( I don't know how true that is). Then my cousin saw me and said her teacher (from Al-huda I think) has taught her this way too. All added up and here's the result. I feel kind of silly now. Either I didn't pay enough attention to the words while I was reading, or my lack of knowledge fooled me. I messed up on a lot of "wordings". They convey one thing and I take them as something else. JazaakAllaah khair for corrections.

    Ameen wa Iyaak. No problem Inshaa'Allaah.

    Isn't it feeki for females?

    If this>>> even if the hadeeth was proven to be authentic... refers to:

    then I think you got it wrong. Here he's talking about the narration of Az Zubair I think (as I read in sister BasicofIslam's thread)i.e he's talking about it being weak and "even if (say for the sake of argument) it is authentic then. . .(followed by the rest of his words). Your mentioning of Sh.`Abdullaah al-Fawzaan's fatwaa doesn't make sense here. Unless you are saying that he said the even if the Hadeeth of waail ibn hujr (Sheikh Albaani's weapon) was authentic "then the salaf would have acted upon such a narration. . ." Till the end of your quote.

    Sorry if I am the one who it all wrong.
    I find the other opinion stronger. Especially if waail ibn Hujr's hadeeth has such a strong opposition. 12 narrators as per you and 14 as per a brother at Multaqa.

    Cool! jazaakallaha khair. Please share the daleel for this one if it's short. If it's going to be an extensive discussion (like they usually tend to be due to my questions) then I think I'll make a separate thread since I've turned this thread into "answer my questions" instead of "Islamic word meaning"!
    Yeah, I've been doing that. Partially because they start picking up on me when they see how I pray. Like just yesterday my sister went, "so why aren't you moving the finger now"? I said nothing. I have to be sure myself to answer them this time.

    Jazaakallah khair. I hear Fiqh is a delicate subject. And that studying it without a teacher means danger. Inshaa'Allaah He Sobhanuhu wa taa'la will make a way out. If I can I will study it.

    I understand, may Allaah grant me (and all others who have the same problem) the taufeeq to "put my head down".

    I've heard his lectures "comtemporary issues" and had a book(Urdu translation) called "Tawheed ka qilaa" or "Daira"(?)[Fortress (or circle) of Tawheed]. I was going to read it and my cousin robbed me of it. I'm not sure when I'll get it back. I only read one page, But my parents read this book and they said it was "wonderful"!

    Ameen again, May Allaah grant you 70 times more in return. As for the typing, Don't mention it.

    It will be best if you can have a go at the word Moa'lal. I don't know the answer to it, and may be the others are in the same position.
  2. thariq2005
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    thariq2005 Praise be to Allah!

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    Don't feel silly or fooled. As I mentioned before this is a minor fiqhi difference of opinion. I indicated previously that there are many things in fiqhi matters that are more flexible than what we think it to be. In fact the Ustaadh who taught us- advised us that in matters of fiqh- where it is mustahabb, it would be better to neglect it for the sake of unity (if following that sunnah causes fitnah amongst the people)... reason being- to be united is fard and (for example) saying Aameen loudly is sunnah. Thus, one should give priority to that which is Obligatory

    Yup it is. If you carry on the sentence then you can pronounce the "i" at the end... but if you stop, then you stop at the 'kaaf'

    No I was referring to Waa'il ibn Hujr's hadeeth. Also forget the statement of Sh. `Abdullah al-Fawzaan- I made a mistake (I'll edit my post and then please quote the correct statement). The shaykh was referring to something else. However, that arguement (i.e. that it was not mentioned in the Fiqh books of the Salaf) was used by some students of knowledge.

    There is a way where the mods can move specific posts into a new thread- but I don't actually know how to do it. Perhaps if you ask the more experienced mods, they maybe able to assist you inshaa'Allaah

    I can't remember the weakness in the chain at the top of my head- but this is what our teacher taught us. When I have more time, I will try have a search around inshaa'Allaah (If I remember)

    If praying like them causes less friction- it may well be better to adopt that for the sake of giving da`wah. As long as you do not compromise in your obligations. Compromising on minor fiqhi differences of opinion regarding which is Mustahabb can many times open doors for da`wah.

    [/QUOTE]

    Aameen.

    I think you are referring to Mu`allal. This is a defective narration i.e. it is a narration in which there is a `Illah or even `Ilal.

    Next word: Mudtarib mean (مضطرب)

    Wassalaamu `alaykum
  3. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    ^Asalamoalaikom wa rahmatullahi wa barakaatuh,

    Jazaakallah khair, for all that you posted. I'll ask one of the mods sometime.

    I didn't get much about Mudtarib, Hopefully someone else can share if there's something else to share Inshaa'Allaah.

    Mudtarib:
    Literal meaning: Perplexed like oceanic waves, unsettled

    Technical meaning: That Hadith which is narrated through different channels of varying grades.

    Status: Mardood or Dhaeef

    A Hadith that is transmitted in different manners, so that the contents of each transmission differ, and it is not possible to give preference to any particular transmission.

    Next word: Naasikh and Mansookh (ناسخ و منسوخ), and it's importance according to the scholars
  4. Aisya al-Humaira
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    Aisya al-Humaira الحمدلله على كل حال

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    Wa'alaykummusalaam wa rahmatullahi wa barakaatuh.

    Bringing up this thread to live again, inshaa Allaah!

    OK. . flashing back what I was taught in school about naasikh wa mansookh.

    Taken from another site which the link failed to show up. If anyone wants more info on it, let me know. [I hope it is OK]

    Next word: Tafhweed. .

    . . continuing a discussion from another thread, then I think it's best Brother Thariq shed some light on that particular word, inshaa Allaah?
  5. elqouds2020
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    elqouds2020 Junior Member

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    essallamou allaikoum pour bien comprendre faut bien apprendre l'arabe wa choukran lakoum
  6. elqouds2020
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    elqouds2020 Junior Member

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    essallamou allaikoum to understand must learn Arabic wa choukran lakum
  7. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Um yeah, good acting;p

    Jazaakillahu khayraa ukht. That means I wait.
  8. thariq2005
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    thariq2005 Praise be to Allah!

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    Tafweedh can be tricky to understand, but once understood - one will really appreciate the understanding of the Salaf in terms of `Aqeedah.

    التفويض


    Without getting all technical and just to make it simple- I am going to try to put it in my own words.

    It is basically when you relegate the meaning of an Attribute of Allaah to Allaah, saying that the intended meaning (of that attribute) is only known by Allaah. This also entails that one negates the Dhaahir (Apparent meaning).

    Let me give you an example: The Ash`aris claim regarding the ayah:

    الرَّحْمَٰنُ عَلَى الْعَرْشِ اسْتَوَىٰ
    "The Most Beneficent (Allah) Istawa (rose over) the Throne (in a manner that suits His Majesty)." (Muhsin Khan Translation)

    They say regarding this word Istiwaa, we don't know what it means. Rather only Allaah knows what this means and they claim that this was the methodology of the Salaf. They negate the Dhaahir (apparent meaning) because the apparent meaning (according to their minds) entails "Anthropomorphism". So, in actual fact they are claiming that Allaah revealed the Qur'aan in which a lot of the words carry no meaning.

    On the other hand the salaf had clearly affirmed the meaning of Istiwaa in this ayah and explained it to mean "To rise over"

    The reason they do this is because they use a lot of their greek philosophy (this is where the deviance came into the Muslims)- to say that God cannot move, do time-specific things etc. and thus negating from Allaah that which Allaah did not even negate for Himself- Subhaanah. Ahl al-Sunnah affirm for Allaah everything He affirmed for Himself and negate from Allaah everything He negated for Himself.

    They believed (the classical Ashaa`irah and others from the rationalists) that the Sahaabah and the Salaf were simple minded people who did not know much about philosophy etc. and actually thought that the khalaf (the generations after the salaf) are more wiser and knowledgable because they had knowledge of Greek philosophy- whereas the knowledge of the Qur'aan and Sunnah is sufficient for anyone! This is why the rationalists used to say:

    إن طريقة القوم أسلم ، وإن طريقتنا أحكم وأعلم
    Indeed the path of the Salaf is more safer, but our path (the path of the khalaf) is more wiser and knowledgable​


    Thus, they complicated things. They complicated understanding the attributes of Allaah which then lead to their deviance. They induldged so much into `Ilm al-Kalaam (Speculative Theology) that the Qur'aan and Sunnah was not their foundation anymore and thus lost the true essence of following the Qur'aan and Sunnah. This is why Ibn Abi'l `Izz al-Hanafi mentioned regarding the scholars of Speculative Theology:

    "ولهذا لا تجد عند أهلها من اليقين والمعرفة ما عند عوام المؤمنين"

    "And this is why you will NOT find that the people of this (`ilm al-kalaam) having certainty and belief which an ordinary lay muslim has."

    For even the ordinary muslim is upon his fitrah.


    As for the Prophet :saw2:, the Sahaabah and the Salaf, then they all affirmed the 'meanings' of the attributes of Allaah. There are many narrations that prove this. An example that illustrates this is the amazing narration of Ibn Mas`ood as reported by Imaam Muslim.

    (I only translated the relevant parts and not the entire hadeeth)

    Ibn Mas`ood RadiyAllaahu `anhumaa reported that the Messenger of Allaah :saw2: said:

    عن ‏ ‏ابن مسعود ‏
    أن رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏قال ‏ ‏آخر من يدخل الجنة رجل فهو يمشي مرة ‏ ‏ويكبو ‏ ‏مرة وتسفعه النار مرة فإذا ما جاوزها التفت إليها فقال تبارك الذي نجاني منك لقد أعطاني الله شيئا ما أعطاه أحدا من الأولين والآخرين فترفع له شجرة فيقول أي رب أدنني من هذه الشجرة فلأستظل بظلها وأشرب من مائها فيقول الله عز وجل يا ابن ‏ ‏آدم ‏ ‏لعلي إن أعطيتكها سألتني غيرها فيقول لا يا رب ويعاهده أن لا يسأله غيرها وربه يعذره لأنه يرى ما لا صبر له عليه ‏ ‏فيدنيه ‏ ‏منها فيستظل بظلها ويشرب من مائها ثم ترفع له شجرة هي أحسن من الأولى فيقول أي رب أدنني من هذه لأشرب من مائها وأستظل بظلها لا أسألك غيرها فيقول يا ابن ‏ ‏آدم ‏ ‏ألم تعاهدني أن لا تسألني غيرها فيقول لعلي إن أدنيتك منها تسألني غيرها فيعاهده أن لا يسأله غيرها وربه يعذره لأنه يرى ما لا صبر له عليه ‏ ‏فيدنيه منها فيستظل بظلها ويشرب من مائها ثم ترفع له شجرة عند باب الجنة هي أحسن من الأوليين فيقول أي رب أدنني من هذه لأستظل بظلها وأشرب من مائها لا أسألك غيرها فيقول يا ابن ‏ ‏آدم ‏ ‏ألم تعاهدني أن لا تسألني غيرها قال بلى يا رب هذه لا أسألك غيرها وربه يعذره لأنه يرى ما لا صبر له عليها ‏ ‏فيدنيه منها فإذا أدناه منها فيسمع أصوات أهل الجنة فيقول أي رب أدخلنيها فيقول يا ابن ‏ ‏آدم ‏ ‏ما ‏ ‏يصريني منك ‏ ‏أيرضيك أن أعطيك الدنيا ومثلها معها قال يا رب أتستهزئ مني وأنت رب العالمين

    The last to enter Paradise will be a man who will walk haltingly: falling down now and the fire touching his face then. When he would have crossed it, he would look back at it and say, 'Glory to Allah who rescued me from you. Allah bestowed something on me that He did not on anyone of the earlier or the latter ones."

    A tree would spring up for him. He will say, "My Lord. Allow me to get closer to this tree so that I can enjoy its shade and drink its water."

    Allaah will say, "If I were to grant you this, you are sure to ask for more."

    He will reply, 'No my Lord.'

    And he will give his word that he will ask for no more. Allah will accept his word from His knowledge that the man won't be able to bear without it. So He will take him closer to it. The man will begin to enjoy its shade and drink its water.

    Then another tree would be brought up, better than the previous one. The man will say, "My Lord. Allow me to get closer to this tree so that I can enjoy its shade and drink its water. And I will not ask for any more."

    Allah (swt) will say: 'Didn't you promise Me that you'll not ask for any more?'

    He will reply, 'If You allowed me closer to it, I'll ask for no more.'

    And he will promise Him that he will ask for no more. Allah will accept his excuse from His knowledge that the man won't be able to bear without it and will allow him closer to it. The man will begin to enjoy its shade and drink its water.

    Then another tree would be brought up right at the entrance to the Paradise, better than the two previous ones. The man will say, 'My Lord. Allow me close proximity to this tree so that I can seek its shade and drink its water. And I will not ask for any more.'

    Allah (swt) will say, "Adam's son. Didn't you promise Me that you'll not ask for more?"

    He will say, 'Surely (I did that). But I'll not ask for anything else.'

    Allah will accept his excuse from His knowledge that the man won't be able to bear without it and allow him closer to it As the man would hear the voices of the inhabitants of Paradise, he will say, "My Lord. Let me into it. "

    Allah will say, "Adam's son. What will severe you from Me? Will it satisfy you that I give you the world and another equal to it?"

    He will say, "My Lord. Do You make fun of me while You are the Lord of the worlds?"


    Thereafter, Ibn Mas`ood did something which teaches us a great principle in `aqeedah and also gives us hope in the Mercy of Allaah!

    ‏ ‏فضحك ‏ ‏ابن مسعود ‏ ‏فقال ألا تسألوني مم أضحك فقالوا مم تضحك قال هكذا ضحك رسول الله ‏ ‏صلى الله عليه وسلم ‏ ‏فقالوا مم تضحك يا رسول الله قال من ضحك رب العالمين حين قال أتستهزئ مني وأنت رب العالمين فيقول إني لا أستهزئ منك ولكني على ما أشاء قادر

    “So Ibn Mas`ood laughed and said: Will you not ask me as to why I am laughing. They (then) said: Why do you laugh? He said: It is in this way that the Messenger of Allaah SallAllaahu `alayhi wa sallam laughed. They (i.e. the sahaabah) asked: Why do you laugh O’ Messenger of Allaah? He said: Due to the Laughter of the Lord of the worlds, when he (i.e. the last person to enter paradise) said ‘Are you mocking at me whilst you are the Lord of the worlds’. Allaah will reply, 'I am not making fun of you. Rather, I have power over what I wish to do.' "

    We see that Ibn Mas`ood laughed, the Messenger of Allaah :saw2: laughed. They laughed because of the Laughter of Allaah. This is a clear proof that the Sahaabah affirmed the meaning of the Laughter of Allaah- which is from one of the attributes of Allaah. The sahaabah did not have a problem accepting the fact that Allaah laughs- but the philosophers found a problem with a God that laughs because according to their rationale- that was deficiency in Allaah, and we seek refuge in Allaah from this.

    This is all I can think of at the moment. Inshaa'Allaah let me know if everything is clear.
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  9. strive-may-i
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    strive-may-i Junior Member

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    :salam2:
    Am not sure, if I can intervene here...

    I say sometimes, "I know what you are about to say". And Islamic Article of Faith says - "Allah is all knowing". We see no problem with it..

    so Allah Hears, Allah Says, Allah Smiles, Allah is Angry .... they all do make sense, once we accept we are using words thats understood in our dimensions. For example a blind mans understanding of the world, or his understanding of beautiful sunrise, or the Beach and sea, is different from ours, but still when a blind man and normal person is both in a room at night with windows open, both would based on signs perceived declare its sunrise...

    So with Allah's attributes, We are repeating our dimension words abstractly to Almighty (who is not bound in our dimension or possibly has no such constraints of dimensions), re-using the very same words Allah used, and stopping from elaborating the modus(how)...
    [Purple text is correction]

    Am I being correct here?
  10. thariq2005
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    thariq2005 Praise be to Allah!

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    Wa `alaykum salaam wa rahmatullaah

    What is necessary for us to believe in terms of the attributes of Allaah is that they are Haqeeqah (literal) as opposed to being Majaaz (metophorical) and we believe in it and affirm its Dhaahir (Apparent meaning). As for the modality or the reality of the attributes of Allaah- then we do not know this and we remain silent regarding it.

    This is why when Imaam Maalik was asked regarding the ayah that mentions that Allaah rose over the throne- he said that Istiwaa (Rising over) is known, and its Kayfiyyah (modality) is unknown.

    So when we say that Allaah has two hands- we affirm it but we do not describe His Hands or anything similar to that.
  11. Ershad
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    Ershad Junior Member

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    Assalamu Alaikkum wa rahamatullahi wa barakatuhu,


    Barakallahu feek, brother Thariq. You post was very clear.
  12. samiha
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    samiha --------- Staff Member

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    JazaakAllaahu khayra for the beneficial post akhi, it was well written.

    Since this thread is about gaining a solid understanding about these terms though, I wanted to add in another description I've come across about this definition which I found very concise but well written and understandable masha'Allaah -

    The Dangers of Tafwid​


    Tafwid literally means to relegate, or to entrust someone with something. It is found in the ayah,

    فَسَتَذْكُرُونَ مَا أَقُولُ لَكُمْ وَأُفَوِّضُ أَمْرِي إِلَى اللَّهِ إِنَّ اللَّهَ بَصِيرٌ بِالْعِبَادِ


    “…my affair I commit (ufawwidu) to Allah…” (40:44).

    For the scholars of kalam it means to relegate the meanings of the Attributes of Allah without explaining them or discussing them. This was unknown to the early scholars and doesn’t seem to have appeared until the time of al-Shahrastani, Ghazali, and Razi (d. 547, 505, and 612AH respectively).

    They made tafwid because of the false conviction that the Attributes could not be understood in a literal manner or it would lead to anthropomorphism, and the realization that the early scholars of Islam had never been exposed to the Aristotelian logic and cosmology upon which they based this conviction.

    This led them to say that the earlier generations had no knowledge of the Sifaat and that they were “too pious and holy” to understand them, and thus made tafwid, whereas the ‘refined’ and ’sophisticated’ scholars of kalam came to make it more academic.

    To make tafwid is to basically say the Attributes of Allah are like random letters, i.e. when Allah says He has a “yadd” (hand) He may as well just have said “Alif Laam Meem” because we don’t know what it means and we ‘relegate’ it to Allah. This is in direct contradiction to what Imam Maalik said, that isitiwaa is KNOWN but the kayf (how) is unknown. When one makes tafwid he says the meaning is also unknown. And this is what is meant by the copious narrations from the early scholars which all basically say in regards to the narrations of Allah’s Attributes, “pass them on as they have come, we believe in them, and narrate them, without any kayf.

    If Imam Maalik’s narration was in support of tafwid he would have never said istiwaa is known and the kayf is unknown. He wouldn’t need to specify the kayf if the meaning was also unknown (as is the case in tafwid).

    Ibn Taymiyyah said in al-’Aql wan-Naql,

    “As for tafweed, then it is known that Allah orders us to reflect over the Quran and encourages us to understand it and use our intellects, so then how can it be possible that we are expected to turn away from its understanding, to turn away from knowing anything about it? ….

    And it is known that this is an insult to the Quran and to the Prophets, since Allah sent down the Quran and informed us that he made it as guidance and clarification for the people, and He ordered the Messenger to convey it clearly and to clarify to the people what has been sent down to them. He also ordered the people to reflect over the Quran and understand it. Having said all of this, then the most virtuous of what is in it is what He informed us of regarding His Attributes. To say that the meanings are not known and cannot be understood or reflected over, and that the Messenger (saw) did not clarify to the people what was sent down to them, nor did he convey it clearly, this would allow any infidel or innovator to say that the truth of the affair is what he knows from his own opinion or intellect, as the texts could not contradict that since they are all similarly problematic in that they cannot be understood by anyone, and thus, no one can use them as evidences! This kind of speech would mean the absence of any possible guidance and clarification from the prophets…[and that] they did not know what they were saying themselves… All of this shows clearly that the position of the people of tafweed, that believe they are following the Sunnah and the Salaf (Pious Predecessors), is from the most evil statements of the people of innovation and ilhaad.”

    From the dangers of tafwid is first impugning Allah’s Wisdom. This is because they say Allah actually meant something else, i.e. He is speaking in a language everyone understann’t mean what He said. This casts doubts upon the Quran because if it speaks metaphorically about Allah, then what about everything else in it?

    Tafwid is also a form of pure ta’til (negation or denial) because it strips Allah(swt) of all of His Attributes.

    It also necessitates saying that the Prophet :saw2: did not know the meanings and fell short in delivering the message. Did he not know? Did the Sahaba just ignore them? If he :saw2: did not know, the people of tafwid essentially claim to know more then him :saw2:, and if he knew but did not say, then they accuse him :saw2: of not conveying the message.

    It is extremely disrespectful to the early generations of Muslim, especially the Sahabah. They were there when the Quran was being revealed, and if the issue was unclear, they would have asked. By accusing them of having a “blank mind” on the issue (as the people who make tafwid do) then it would mean that they did not care about Allah(swt)!

    The methodology of tafwid is in clear contradiction to all the principles established regarding how to approach the sacred texts.


    Source: Dangers of Tawfid (If you do a search here for tafweedh/tafwid, trust me, you'll be occupied for aages subhanAllaah!)

    --

    Also a point in relation to this was that the Qur'aan was sent as a book of Guidance - but how would this make sense or even be possible, if much of it could not be understood? Or if the people didn't know what it meant?

    So the Qur'aan was revealed for the benefit of all mankind and is understood by it's dhaahir (apparent) meaning. However, understanding the Qur'aan from its dhaahir does not mean understanding it only literally. It also means to understand it in context of what is being said.

    For example, if it is said somewhere... "And ask the town..." the reader is going to understand that the actual town is not being asked, but the people of the town. Since it is clear and known that towns cannot be asked, or answer questions.

    Similarly, if someone says, "Zayd was a lion during the battle," - Zayd did not actually become a lion during the battle, as we know Zayd is not an animal, but a human - so from the context and understanding of this sentence we understand that Zayd was a very brave person.

    Since these subjects are well-known and understood to us we can understand the context and take the actual the meaning from it instead of the literal one, and thus this becomes a part of understanding the Qur'aan by it's dhaahir meaning.
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  13. samiha
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    wa 'alaykum salaam

    Akh thariq already replied, I just wanted to point out just a few things.

    1. Please remember, 'we' are never ever describing Allaah, in any shape or form or Attribute. What we do is affirm Allaah's attributes that He subhanahu wa ta'ala has affirmed for Himself. This is very important to understand. The words that are being used to describe Allaah is not our words - they are His words that He has chosen out to describe Himself. That is why there is a lot of study into the Names and Attributes of Allaah subhanhu wa ta'ala by the scholars to ascertain, after what is mentioned explicitly in the Qur'aan, that is this Name/Attribute authentic? Is it something mentioned in a narration which we can accept? If not - it is rejected as an attribute/name of Allaah, because this is not something for humans to give.

    2. Even if Allaah subhanhu wata'ala out of His wisdom, uses words which we have examples for, these words do not carry any of the same meanings even remotely, even if they are the same dimension words. A few examples that have always struck in my mind are that imagine you when you are speaking you say, "the arm of the chair" - this arm that you are describing, is it like the human arm? Does that mean the chair has an arm like a human?

    Or say you mention, "the table's leg" - by saying this do you mean the actual leg of the table is like a human's leg? No! Of course not. Even though these words are exactly the same 'arm' or 'leg' when you compare them, they are nowhere near to equal.

    Okay, now think - a robot's arm, and a human's arm - same thing, same function, but are they anywhere near to the same? Not even close!

    And these are just in the objects of the Dunya! Now imagine - what about the Creator and His creation? When you say they 'our dimension words' please keep in mind that it is only a similarity in words and that is it. We do not try to understand 'how' because that is knowledge of the unseen, but we know that it is in a way that it is befitting to Allaah, and not even close to similar in the way that a creation does things. So the words are an aspect of Imaan and belief (fundamental in Muslims really!) and even a test actually, as many have deviated due to these issues.

    Anyway, before I stop making sense, this is a good lecture and explanation masha'Allaah, from which I remembered those examples, although I'm sure my explanations aren't exact, as I heard this years ago. It's based upon the book “The Creed of Ahl As-Sunnah wal-Jama’ah” by Sheikh Ibn Uthaymeen Rahimahullaah on this topic, please take a listen if you get the chance insha'Allaah!:

    Tawheed - Allaah's Attributes


    For some reason the embedded audio didn't work for me, if it doesn't, please try the download button and it will work insha'Allaah. If it wasn't so late on my end I'd give the whole thing a refresher too, but I pray it provides some benefit bi'ithnillaah.

    wasalaam
  14. thariq2005
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    thariq2005 Praise be to Allah!

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    Jazaakillaahu khayraa for the input sister Samiha. Just wanted to add:

    To be more precise: "these words do not carry any of the same definitions even remotely..."

    For example, the actual meaning of leg is known. But the leg of a table differs to the leg of a person- because of the definition.

    This is why when we say about the Wajh (Face) of Allaah (for example)- we say that the meaning of Wajh is known (just like Istiwaa), as for it's definition (which in reality is its kayfiyyah- modality) then this is unknown.

    This is why the Ashaa`irah will try to pull out a dirty trick. They will say: "You affirm Yad for Allaah, but according to the Arabs the word Yad means a bodily limb with flesh and bones etc...."
    Obviously we don't affirm that for Allaah as we do not know the definition (in essence the modality) of the Hands of Allaah. What we believe is that the Two Hands of Allaah are literal and we affirm the meaning of Yad and that it is from the Sifaat al-Dhaatiyyah (Attributes of Essence) of Allaah and we also know that Allaah does actions with His Hands- like He created Adam with His Two Hands, and that He will grasp the heavens and the earth by His Right Hand.

    This is why the Ashaa`irah contradict themselves. Like al-Iraadah (Will)... they affirm that from the attributes of Allaah is His Will. Yet in the arabic language al-Iraadah is defined as: "the inclination of one’s heart to do or leave something."

    Obviously, they don't affirm this definition for the will of Allaah and only affirm the meaning of al-Iraadah for Allaah. This, further only shows their inconsistency in `Aqeedah. As for Ahl al-Sunnah, they maintain consistency throughout their Creed.

    I hope that makes sense...
  15. samiha
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    BaarakAllaahu feek, but just to add in one more thing...

    Although you've peppered your posts with new Islamic words akh Thariq, you've yet to have provided your own!

    I do wonder though if this was what sister Seeking was thinking of when she started this thread, because it wasn't quite clear, or if it's just what it evolved into? And if so, would she rather that instead of this game method, maybe it could be altered so that anyone can refer to this thread whenever they wish to and ask the meaning of a word(s)? I think that might be quite beneficial too... so that people who had asked before but don't know the answer to someone else's questions can still ask.

    Allaahu A'lam, I definitely leave it up to her though.
  16. strive-may-i
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    strive-may-i Junior Member

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    Jazaakallaahu Khairan.

    So yes let me use that dimension thought and elaborate my understanding, with an example (If [Samiha, Thariq] think if its incorrect, or new to you both, then let me know... )
    That has been my understanding. Have I got it right, to best of your understanding...?

    And I think, to spray lot of foreign language words (understandable, when you have learnt it in that foreign language), while speaking to English Audience who hears it first time. It does not help much, for most... Because it loads someone who is new with double work, understand the concept behind the word, then understand a larger concept using those words... Just my opinion, I understand perfect translation is impossible, So better to use both the english word outside and the arabic in the brackets maybe, atleast in writing thats possible...
  17. thariq2005
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    thariq2005 Praise be to Allah!

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    Well, I actually don't know if I understood what you wrote. In summary is this what you understand:

    We believe and affirm the attributes of Allaah as Allaah has described and how His Messenger has described, but without delving into the modality or trying to imagine or liken it to the Creation? And most importantly we affirm the apparent meanings of the attributes of Allaah.

    Is that how you understand it? This is the impression I got.

    Let me give you an example:

    We believe that speech is from the Attributes of Allaah and we affirm this for Allaah. We obviously do not know how he speaks.

    All we are doing is affirming the meaning of Kalaam (Speech) for Allaah, whilst we stay away from delving into the how Allaah speaks. We also know that Allaah speaks with sound and letters.

    Now, from the creation of Allaah itself- we have things which will speak or spoke but we do not know how they spoke. We affirm in the apparent meaning of these things speaking without saying how they spoke. Let us look at some examples:

    Allaah said in Soorah Yaa Seen: 65

    الْيَوْمَ نَخْتِمُ عَلَىٰ أَفْوَاهِهِمْ وَتُكَلِّمُنَا أَيْدِيهِمْ وَتَشْهَدُ أَرْجُلُهُم بِمَا كَانُوا يَكْسِبُونَ

    This Day, We shall seal up their mouths, and their hands will speak to Us, and their legs will bear witness to what they used to earn.

    We believe that the hands and feet will speak on that day, but the manner in which they will speak is unknown to us. Similarly, Allaah said in Soorah al-Fussilat: 21

    وَقَالُوا لِجُلُودِهِمْ لِمَ شَهِدتُّمْ عَلَيْنَا قَالُوا أَنطَقَنَا اللَّهُ الَّذِي أَنطَقَ كُلَّ شَيْءٍ وَهُوَ خَلَقَكُمْ أَوَّلَ مَرَّةٍ وَإِلَيْهِ تُرْجَعُونَ
    And they will say to their skins, "Why do you testify against us?" They will say: "Allah has caused us to speak, as He causes all things to speak, and He created you the first time, and to Him you are made to return."

    And likewise the narrations that mention that inanimate objects spoke. Like for example the narration of `Abdullaah ibn Mas`ood, while they were in a journey, as narrated by al-Bukhaari. Ibn Mas`ood said:

    وَلَقَدْ كُنَّا نَسْمَعُ تَسْبِيحَ الطَّعَامِ وَهُوَ يُؤْكَلُ
    And indeed we heard the food doing Tasbeeh (Glorifying Allaah) whilst it was being eaten.


    And we have various other narrations where inanimate objects spoke like the stone that used to greet the Prophet sallAllaahu `alayhi wa-sallam etc. We know that sounds of articulated words came from them even though they did not have a mouth. We see that even from the creation of Allaah, we have things which we know spoke or will speak, yet the manner in which they will speak/spoke is unknown to us. And to Allaah belongs the Highest Example, as He said in Soorah al-Nahl: 60

    وَلِلَّهِ الْمَثَلُ الْأَعْلَىٰ
    And to Allaah belongs the Highest Example.

    The above was posted by sister Seeking Allaah's Mercy- so I just copied and pasted it from what she wrote, JazaahAllaahu khayraa
  18. thariq2005
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    thariq2005 Praise be to Allah!

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    Wa iyyaak. Apologies.

    The next new word is:

    العقيدة (Al-`Aqeedah)

    What is the linguistic and technical definition of the above word?
  19. Ershad
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    Ershad Junior Member

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    Assalamu Alaikkum wa rahamatullahi wa barakatuhu,

    The Linguistic Meaning of Aqeedah: It (the word Aqeedah) is derived from al-Aqad, which is to 'tie something (firmly)', and 'I'taqadtu such and such, means, I tied my heart and mind to it.
    'Al-Aqeedah' is what a person takes as a religion. It is said, 'he has a good Aqeedah' meaning, 'protected from doubts.
    Aqeedah is an action of the heart, which is to believe and affirm something in the heart.

    The Meaning of Aqeedah in the Sharee'ah: It is the belief in Allah, His Angels, His Books, His Messengers, the Last Day and belief in al-Qadar (Predestination) - its good and evil. These are called the Pillars of Eeman (faith).

    The Sharee'ah is divided into two parts; Beliefs and Actions

    Beliefs are issues, which are not related to how an act is performed, like belief in the Rububiyah (Lordship) of Allah, the obligation to worship Him (alone), and the belief in the rest of the aforementioned pillars of Eeman. These are called Asliyah - the basic foundation.

    Actions are issues related to how actions are performed like Salaat (prayer), Zakaat (charity) and Sawm (fasting) and other rulings with regards to actions. These are termed as Far'eyyah - the branches, because their soundness or corruption is based upon the beliefs.

    Thus, the Correct Aqeedah (belief) is the foundation upon which the religion is based and with it, the actions are set aright, as the Most High, said, 'So, whoever hopes for the meeting with his Lord, let him work righteousness and associate none as a partner in the worship of his Lord.' [Soorah al-Kahf (18): 110]

    These verses, and the numerous narrations that have been related concerning their meaning confirm that actions are not accepted unless they are free from Shirk (polytheism). Therefore, it was the main concern of the Messengers (alaihimus-salaam) to rectify the beliefs first and thus, the first thing, they called their nations to, was the sole worship of Allah and abandonment of worship to anything other than Him. As He, the Most High, says, 'And verily, We have sent among every Ummah (community, nation) a Messenger (proclaiming), 'Worship Allah (Alone), and avoid the Taghoot (everything that is worshiped other than Allah).' [Soorah An-Nahl (16): 36]

    The first thing that every Prophet addressed his people with was, 'Worship Allah! You have no other Ilah (deity worthy of being worshiped) but Him.' [Soorah al-A'raf (7): 59, 65, 73, 85]. It was said by Nuh (alaihis-salaam), Hood (alaihis-salaam), Saleh (alaihis-salaam), Suhaib (alaihis-salaam) and all the other Prophets (alaihis-salaam) to their nations.

    The Messenger of Allah (sallallahu alahi wa-sallam) stayed in Mecca for thirteen years, after (he was bestowed with) Prophet-hood, calling people to Tawheed, and rectifying their Aqeedah, because it is the foundation upon which the entire structure of the Deen stands.

    The Duaat (callers to the religion of Allah) and those who seek to guide others in every age have followed the example of the Messengers and the Prophets, who initiated their call with Tawheed and correction of Aqeedah and subsequently, they would focus upon the remaining commandments of the Deen (religion).

    Source:http://qsep.com/modules.php?name=assunnah&d_op=viewarticle&aid=89

    If this answer is accepted, here is my word:

    What is the difference between Mu'minoon and Muslimoon?
    I have this doubt because some articles say christians are Mu'minoon too.
  20. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Asalamo`Alaykum Wa Rahmatullahi Wa Baarakaatuh brothers and sister,

    I'm faaar behind. Not good. I'll have to make this as short as possible. JazaakumAllaahu Khayraa for you contributions. I found this which I liked. I think it's pretty simple:

    Alhumdulillah I've now understood the concept of tafweedh, I was confused last night and a lil worried because I had nothing to question. First I want to clear my confusions. Questions will come later.

    could you explain this in simple terms sister Samiha?

    I think I got what this means from somewhere else but I want to understand the underlined stuff to understand what you people have written.
    Correction me if I'm wrong, are these scholars of Kalam those who negate the attributes of Allaah (`Ashaar`ia)? If so, then it's them who make tafweedh, correct? So how did they make it more academic if they say they do what they 'thought' the salaf did i.e make tafweedh. I hope my question makes sense.

    Is it the word we are discussing i.e tafweedh or is it taweedh, some other word?
    Br. Thariq I wanted to discuss something about this word "yad" that confuses me. But before that I wanted to know if you are familiar with the name Al-harass? Was he amongst the salaf and was his concept of attributes of Allaah acceptible?

    I like that last line. Can you explain a bit more on what's the contradiction? I apologise sometimes, fo me it's hard to understand the english you people write, especially if `Arabic words are repeated here and there.

    Baarak Allaahu feekum.

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