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Belief of Hanbalis / Atharis (past) vs "Salafis"

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  • #91
    Very interesting thread indeed. The matter is clear cut simple in all of its complexity. Allah SWT revealed clear ayat and those that are muteshabihah. The latter ones, believe in them as you belive in those clear ones, and try not to comprehend the meaning, ie. Yad or Yadayn, what Allah SWT meant by this word? We simply do not know. Period. End of story. This is the belief. What does that make me? Athari, Ashari, Maturidi, something else? I don't know and I care not.

    Yad? I do not know or need to know what it means as it's far beyond my ability to grasp its meaning. Period. I only read as it is written in the Qur'an. I leave the meaning to Allah SWT only and not even to scholars coz they simply do not know explicitly. Nowhere does it say that I must understand the word Yad and similar. So how can some folks claim word Yad actually means Hand is beyond me as they have no clue what Allah SWT meant by it. 3rd and last period.

    Comment


    • #92
      Brief discussion on Tafwid al-Ma'na:



      Aqeedah al-Hamawiyya download link:

      https://sunniconnect.com/m3/download...a9cb1587472927

      Use Ctrl + F and read the sections related to Tajheel.

      Comment


      • #93
        Originally posted by Mavikick View Post
        Very interesting thread indeed. The matter is clear cut simple in all of its complexity. Allah SWT revealed clear ayat and those that are muteshabihah. The latter ones, believe in them as you belive in those clear ones, and try not to comprehend the meaning, ie. Yad or Yadayn, what Allah SWT meant by this word? We simply do not know. Period. End of story. This is the belief. What does that make me? Athari, Ashari, Maturidi, something else? I don't know and I care not.

        Yad? I do not know or need to know what it means as it's far beyond my ability to grasp its meaning. Period. I only read as it is written in the Qur'an. I leave the meaning to Allah SWT only and not even to scholars coz they simply do not know explicitly. Nowhere does it say that I must understand the word Yad and similar. So how can some folks claim word Yad actually means Hand is beyond me as they have no clue what Allah SWT meant by it. 3rd and last period.
        So why did he use the word yad in the first place?
        You think you know more than my scholar's qiyās? He was more learned than you and all other scholars combined. Yeah, the devil was the greatest scholar too and look where his qiyās of fire being better than tīn got him. Sorry.

        You follow your scholar's qiyās, and I will follow the Qur'ān and Sunnah.

        Comment


        • #94
          Originally posted by Linkdeutscher View Post

          So why did he use the word yad in the first place?
          Isn't that one of the words used in muteshabihah ayat? Just an example. Same as face, etc.

          Folks are fighting about their meaning without actually knowing the true meaning. Waste of time, seriously. Does anyone think 90% of Muslims around the world even know what is being discussed here and so many other forums? I don't think so. They don't waste their time. Haven't ashabah RA asked Rasulullah SAWS about Allah SWT after Miraaj? What did he SAWS answer?

          Comment


          • #95
            Originally posted by faqir View Post

            honestly the post is absolutely full of lies. as soon as i got to the quote from Umm Al-Barahin of Al-Sanusi I couldn't read any further. flagrant misquote / tampering / deliberate misrepresentation. the quote from Um al-Barahin is discussed in full here if you are interested in the truth - https://wahhabisrefuted.wordpress.co...-diving-texts/
            Indeed, but the problem is not just that. This guy doesn't even understand Arabic, yet he wants to tell us what Jism (body) in the Arabic language means! I remember that he had an Arabic text in front of him (I think it was from al-Naqdh 'ala Bishr al-Marisi, but I don't remember on which forum it was) and understood the exact opposite (!) of what was being said, even though there was nothing difficult about the quote!

            Add to that: He says that "Salafis" do not believe God to be a "body of limbs" or a "body of parts" and even regard this as disbelief, but this is not correct! According to Ibn 'Uthaymin and the rest of "Salafi" Mashayikh it is NOT allowed to deny or to affirm body, limbs or parts or whatever is similar to that! This is a known issue regarding their creed!

            Then: He mentions that there is a "third meaning for Jism" and that is to be "established by itself".
            I say: In the language of the Arabs - which this guy does not even properly understand! - this is not what is understood from Jism, and no one denied that Allah ta'ala is established by Himself! So this guy has literally no point!
            When someone compares two things and says "this one is Ajsam" or if someone says that something is Jasim, does anybody understand from this that it is "more established by itself"? No!

            There is one last point and that destroys his whole article: He claims that the Athari way is not to affirm or to reject a term like Jism regading Allah ta'ala, but we've seen in this thread here that in the relied upon Hanbali creed books they explicitly rejected it!
            These are the texts quoted in this thread here (click on the names to see the quotes):
            - al-Mu'tamad by al-Qadhi Abu Ya'la (d. 458 AH)
            - Nihayat al-Mubtadi`in by Imam Ibn Hamdan (d. 695 AH)
            - al-'Ayn wal Athar by Imam 'Abd al-Baqi al-Mawahibi (d. 1071 AH)
            - Qala`id al-'Iqyan by Imam Ibn Balban (d. 1083 AH)
            - Najat al-Khalaf by Imam 'Uthman al-Najdi (d. 1097 AH)
            - al-Durra al-Mudhiyya by Imam al-Saffarini (d. 1188 AH)

            If anyone were to claim that these books do not represent the Hanbali creed, then this means that the absolute majority of Hanbalis did not know their own creed!
            Last edited by Abu Sulayman; 21-04-20, 08:48 PM.

            Comment


            • #96
              Originally posted by Mavikick View Post

              Isn't that one of the words used in muteshabihah ayat? Just an example. Same as face, etc.

              Folks are fighting about their meaning without actually knowing the true meaning. Waste of time, seriously. Does anyone think 90% of Muslims around the world even know what is being discussed here and so many other forums? I don't think so. They don't waste their time. Haven't ashabah RA asked Rasulullah SAWS about Allah SWT after Miraaj? What did he SAWS answer?
              You didn't answer my question.

              If the meaning isn't intended, why use the word in the first place?
              You think you know more than my scholar's qiyās? He was more learned than you and all other scholars combined. Yeah, the devil was the greatest scholar too and look where his qiyās of fire being better than tīn got him. Sorry.

              You follow your scholar's qiyās, and I will follow the Qur'ān and Sunnah.

              Comment


              • #97
                Originally posted by Linkdeutscher View Post

                You didn't answer my question.

                If the meaning isn't intended, why use the word in the first place?
                Let me get this straight. When you said he, were you referring to Allah SWT? As in, why Allah SWT used the words He did? Words like Yad(ayn) etc.? If so, then I have no answer. How can you even ask such a thing? Further, if you really meant Allah SWT, then word intended is a bit off wouldn't you say? I ain't discussing inner meanings of muteshabihah ayat simply because it's too dangerous. If Allah SWT said so and so, I believe in it, but if an ayah is clearly not clear, then I treat it as unclear but it seems as if you wish to give it a literal meaning, ain't that so? The whole point is that I do not know what is the meaning of Yad(ayn). Full stop.

                Now a question for you, explain to me, what means: soul of Rasulullah SAWS is in hand of Allah SWT? I wanna see if you take that LITERALLY? Or?
                Last edited by Mavikick; 21-04-20, 10:21 PM.

                Comment


                • #98
                  Originally posted by Abu Sulayman View Post
                  Then: He mentions that there is a "third meaning for Jism" and that is to be "established by itself".
                  I say: In the language of the Arabs - which this guy does not even properly understand! - this is not what is understood from Jism, and no one denied that Allah ta'ala is established by Himself! So this guy has literally no point!
                  When someone compares two things and says "this one is Ajsam" or if someone says that something is Jasim, does anybody understand from this that it is "more established by itself"? No!
                  If someone wants to discuss what Jism means in the language and in terminology, then this is how it is done (by referring to experts of language and terminology!):
                  https://www.facebook.com/AswdAlashar...5152131260235/

                  Meaning of Jism in the language:

                  [Zayn al-Din] al-Razi (d. 666 AH) in Mukhtar al-Sihah (1/44):

                  أبو زيد : الجسم : الجسد ، وكذا الجسمان والجثمان . وقال الأصمعي : الجسم والجسمان ، الجسد ، والجثمان : الشخص . وقال جماعة : جسم الإنسان أيضا يقال له الجسمان ، مثل ذئب وذؤبان ، وقد جسم الشيء ، أي : عظم جسيم وجسام بالضم
                  - end of quote -

                  Ibn Mandhur (d. 711 AH) in Lisan al-'Arab (12/99):

                  مادة جسم : الجسم : جماعة البدن أو الأعضاء من الناس والإبل والدواب وغيرهم من الأنواع العظيمة الخلق
                  - end of quote -


                  Ibn Faris (d. 395 AH) in Mu'jam Maqayis al-Lugha (1/457):

                  الجيم السين والميم يدل على تجمع الشيء . فالجسم كل شخص مدرك ، كذا قال ابن دريد ، والجسيم : العظيم الجسم ، وكذلك الجسام . والجسمان : الشخص
                  - end of quote -

                  Al-Fayumi (d. 770 AH) in al-Misbah al-Munir (1/101):

                  الجسم) قال ابن دريد : هو كل شخص مدرك وقال أبو زيد (الجسم ) الجسد ، وفي ( التهذيب) ما يوافقه قال ( الجسم) : مجمع البدن وأعضاؤه من الناس والإبل والدواب ونحو ذلك مما عظم من الخلق
                  - end of quote -

                  Murtadha al-Zabidi (d. 1205 AH) in Taj al-'Arus (1/7648):

                  الجسم بالكسر : جماعة البدن أو الاعضاء من الناس والابل والدواب وسائر الأنواع العظيمة الخلق كالجسمان بالضم
                  قال أبو زيد الجسم الجسد ، وكذلك الجسمان والجثمان : الشخص ويقال : إنه لنحيف الجسمان ، وقال بعضهم إن الجثمان والجسمان واحد
                  قال الراغب :الجسم ماله طول وعرض وعميق ، ولا تخرج أجزاء الجسم عن كونها أجساما وإن قطع وجزئ ، بخلاف الشخص فإنه يخرج عن كونه شخصا بتجزئه
                  - end of quote -

                  From the same author in Ithaf al-Sada al-Muttaqin (2/148) (only clarifying the difference between Jawhar and Jism):

                  الجوهر : ماله قيام بذاته ، بمعني أنه : لا يفتقر إلى محل يقوم به ، والعرض : ما يفتقر إلى محل يقوم به ، وقد يعبر بعضهم بدل الجواهر الأجسام ، وعليه جرى المصنف ، وهما في اللغة بمعنى ، وإن كان الجسم أخص من الجوهر اصطلاحا ، لأنه المؤلف من جوهرين أو أكثر ، على الخلاف في أفل ما يتركب منه الجسم على ما بين في المطولات – والجوهر يصدق بغير المؤلف وبالمؤلف
                  - end of quote -


                  Meaning of Jism in terminology:

                  [Al-Sharif] al-Jurjani (d. 816 AH) in al-Ta'rifat (1/104):

                  (الجسم : جوهر قابل للأبعاد الثلاثة ( أي الطول والعرض والعمق ) وقيل : الجسم هو المركب المؤلف من الجوهر
                  الجسم التعليمي : هو الذي يقبل الانقسام طولا وعرضا وعمقا ، ونهايته السطح وهو نهاية الجسم الطبيعي ، ويسمي جسما تعليميا إذ يبحث عنه في العلوم التعليمية والرياضية فإنهم كانوا يبتدؤون بها في تعاليمهم ورياضتهم لنفوس الصبيان لأنها أسهل إدراكا
                  - end of quote -

                  ['Abd al-Ra`uf] al-Munawi (d. 1031 AH) in [al-Tawqif 'ala Muhimmat] al-Ta'arif (1/245 AH):

                  الجسم : ماله طول وعرض وعمق ، ولا يخرج أجزاء الجسم عن كونها أجساما وإن قطع وجزئ ، بخلاف الشخص فإنه يخرج عن كونه شخصا بتجزئته ، كذا عبر عنه الراغب
                  - end of quote -

                  [Abul Hasan] al-Ash'ari (d. 324 AH) in Maqalat al-Islamiyyin (from p. 301 on, 12 different positions of the theologians are mentioned) :

                  اختلف المتكلمون في الجسم ما هو ، على اثنتى عشرة مقالة :
                  ا1- فقال قائلون : الجسم هو ما احتمل الأعراض ، كالحركات والسكون وما أشبه ذلك ، فلا جسم إلا ما احتمل الأعراض ولا ما يحتمل أن تحل الأعراض فيه إلا جسم ، وزعموا أن الجزء الذي لا يتجزأ جسم يحتمل الأعراض ، وكذلك معنى الجوهر أنه يحتمل الأعراض ، وهذا قول أبي الحسين الصالحي ...ا
                  ا2- وقال قائلون : الجسم إنما كان جسما للتأليف والاجتماع ، وزعم هؤلاء أن الجزء الذي لا يتجزأ إذا جامع جزءا آخر لا يتجزأ ، فكل واحد منهما جسم في حال الاجتماع ، لأنه مؤتلف بالآخر . فإذا
                  ا3- وقال قائلون : معنى الجسم أنه مؤتلف ، وأقل الأجسام جزءان ، ويزعمون أن الجزءين إذا تألفا فليس كل واحد منهما جسما ، ولكن الجسم هو الجزءان جميعا ، وأنه يستحيل أن يكون التركيب في واحد ، والواحد يحتمل اللون والطعم والرائحة وجميع الاعراض ، إلا التركيب . وأحسب هذا القول للإسكافي ...ا
                  ا4- وقال أبو الهذيل : الجسم هو ما له يمين وشمال ، وظهر وبطن ، واعلى واسفل وأقل ما يكون الجسم ستة اجزاء احدهما يمين والآخر شمال وأحدهما ظهر والآخر بطن ، واحدهما أعلى والآخر اسفل
                  ا5- وزعم بعض المتكلمين : أنه الجزءان اللذين لا يتجزءان يحلهما جميعا التاليف وأن التأليف واحد يكون في مكانين ، وهذا قول الجبائي.ا
                  ا6- وقال معمر: هو الطويل العريض العميق ، واقل الأجسام ثمانية أجزاء ، فإذا اجتمعت الأجزاء وجبت الأعراض ، وزعم أنه إذا انضم جزء إلى جزء حدث طول ، وأن العرض يكون بانضمام جزءين إليهما ، وأن العمق يحدث بأن يطبق على أربعة أجزاء ، اربعة أجزاء ، فتكون الثمانية الأجزاء جسما عريضا طويلا عميقا
                  ا7- وقال هشام بن عمرو الفوطي : إن الجسم ستة وثلاثون جزءا لا يتجزأ ، وذلك أنه جعله ستة اركان وجعل كل ركن منه ستة أجزاء فالذي قال أبو الهذيل : إنه جزء جعله هشام ركنا...ا
                  ا8- وقال قائلون : الجسم الذي سماه أهل اللغة جسما هو ماكان طويلا عريضا عميقا ، ولم يحددوا في ذلك عددا من الاجزاء ، وإن كان لأجزاء الجسم عدد معلوم
                  ا9- وقال هشام بن الحكم : معنى الجسم أنه موجود ، وكان يقول : إنما أريد بقولي جسم أنه موجود وأنه شئ وأنه قائم بنفسه
                  ا10- وقال النظام : الجسم هو الطويل العريض العميق ، وليس لأجزائه عدد يوقف عليه ، وأنه لا نصف إلا وله نصف ، ولا جزء إلا وله جزء ، وكانت الفلاسفة تجعل حد الجسم أنه العريض العميق
                  ا11- وقالعباد بن سليمان : الجسم هو الجوهر والاعراض التي لا ينفك منها ، وما كان قد ينفك منها من الآعراض ، فليس ذلك من الجسم بل ذلك غير الجسم ..ا
                  ا12- وقال ضرار بن عمرو : الجسم أعراض ألفت وجمعت ، فقامت وثبتت فصارت جسما يحتمل الاعراض إذا حل والتغير من حال الى حال ، وتلك الأعراض هي ما لا تخلو الأجسام منه أو من ضده نحو الحياة والموت....ا
                  - end of quote -

                  ['Adhud al-Din] Al-Iji (d. 756 AH) in al-Mawaqif with the commentary of al-Jurjani (d. 816 AH) (2/312):

                  ويطلق عند الحكماء بالاشتراك على معنيين:
                  أحدهما : يسمى جسما طبيعيا : لأنه يبحث عنه في العلم الطبيعي منسوبا إلى الطبيعة التى هي مبدأ الآثار ، وعرف بأنه : جوهر يمكن أن يفرض فيه أبعاد ثلاثة متقاطعة على زوايا قائمة...ا
                  وتصوير فرض الأبعاد أن نفرض فيه بعدا ما كيف اتفق وهو الطول ، ثم بعدا آخر في أي جهة شئنا مقاطعا له بقائمة وهو العرض ، ثم بعدا ثالثا مقاطعا لهما وهذا متعين لا يتصور غير واحد وهو العمق ، وهذا القيد لم يذكر لتميز الجسم ، بل لتحقيق ما هيته ، فإن الجوهر القابل للأبعاد الثلاثة لا يكون إلا كذلك ، والذي يقبل أبعادا لا على هذا الوجه ، إنما السطح والجوهر لا يتناوله
                  - end of quote -

                  Al-Jurjani (d. 816) in commentary upon al-Iji (d. 756 AH) (2/323):

                  ثم إنه أشار الى بطلان تعريفات منقولة عم بعض المتكلمين فقال :وما هو كقول الصالحيه من المعتزلة في تعريف الجسم : هو القائم بنفسه ، وقول بعض الكرامية : هو الموجود ، وقول هشام : هو الشيء ، باطل لا نتقاض الأول بالباري تعالى والجوهر الفرد ، وانتقاض الثاني بهما وبالعرض أيضا ، وانتقاض الثالث بالثلاثة.ا
                  على أن في هذه التعريفات فسادا آخر ، لأن هذه أقوال لا تساعد عليها باللغة بل تخالفها ، فإنه يقال : زيد أجسم من عمرو ، أي : أكبر ضخامة وانبساط أبعاد وتأليف أجزاء فلفظ الجسم بحسب اللغة ينبئ عن التركيب والتأليف ، وليس في هذه الاقوال إنباء عن ذلك
                  - end of quote -

                  Al-Saffarini (d. 1188 AH) in Lawami' al-Anwar (from p. 181 on, translated HERE):

                  وهو ما تركب من جزئين فصاعدا وعند بعض النظار لا بد من تركبه من ثلاثة أجزاء لتحقق الأبعاد الثلاثة ، أعني : الطول والعرض والعمق ، وعند البعض من ثمانية ليتحقق تقاطع الأبعاد على زوايا قائمة
                  ا- قال السعد : وليس هذا نزاعا راجعا إلى الاصطلاح حتى يدفع بأن لكل واحد أن يصطلح على ما شاء ، بل هو نزاع في أن المعنى الذى وضع لفظ الجسم بإزائه : هل يكفي فيه التركيب من جزئين أو لا ؟
                  ا- احتج الأولون بأنه يقال لأحد الجسمين إذا زاد عليه في جزء واحد : إنه أجسم من الآخر ، فلولا أن مجرد التركيب كاف في الجسمين ، لما صار بمجرد زيادة الجزء أزيد في الجسمية فيه أنه أفعل من الجسمامة بمعنى الضخامة وعظم المقدار ، يقال : جسم الشيء إذا عظم فهو جسيم ، والكلام في الجسم الذي هو اسم لا صفة انتهى.ا
                  ا- وقال الكرماني في ( شرح الجواهر ) : الجسم يطلق بالاشتراك على معنيين : الأول الجسم الطبيعي المنسوب إلى الطبيعة التي هي مبدأ الآثار ، وعرفه الحكماء بأنه جوهر يمكن أن يفرض فيه أبعاد ثلاثة متقاطعة على زوايا قائمة
                  ا- فقوله : يمكن ، مشعر بأن مناط الجسمية ، ليس فرض الأبعاد بل مجرد إمكان الفرض ، وإن لم تفرض اصلا كاف
                  ا- وتصوير فرض الابعاد في الجسم بعد تأليف ما كان وهو الطول وبعد آخر مقاطع لهما كذلك ، وهو العمق . فقوله : على زويا قائمة ، ليس للاحتراز ، بل بيان الواقع ، فإن حقيقة الجسم لا يكون إلا كذلك
                  - end of quote -

                  Conclusion: The meaning of Jism in the language and in terminology is very near to eachother. In the language it indicates formation, composition and being a person / man and in terminology it indicates composition, being a person / man and having dimensions.
                  Based upon this the Ash'aris, Maturidis and Hanbalis (!) denied God to be a body, because God is not composed [of parts] and the three dimensions do not apply to Him.
                  (This is something clearly established in Lawami' al-Anwar!)


                  Note how none of the definitions in language mentioned "established by itself"! And even in terminology we see that in Maqalat al-Islamiyyin it was mentioned among the 12 statements only as the statement of Hisham bin al-Hakam (d. 179 AH), the Rafidhi MUJASSIM!
                  This Rafidhi anthropomorphist also said that he meant that [God] is Mawjud (existing) [by his statement that God is a Jism]. Know that Mujassima usually only say that to hide their actual intention (which is that they believe God to be 3-dimensional being!).
                  Who from among the Muslims even denied the existence of God and that He is established by Himself in order for these Mujassima to use a term that is not even understood with this meaning in the Arabic language?!
                  Last edited by Abu Sulayman; 21-04-20, 11:03 PM.

                  Comment


                  • #99
                    Originally posted by AmantuBillahi View Post
                    Brief discussion on Tafwid al-Ma'na:



                    Aqeedah al-Hamawiyya download link:

                    https://sunniconnect.com/m3/download...a9cb1587472927

                    Use Ctrl + F and read the sections related to Tajheel.
                    18 mins to answer a simple question? Bro on the right has patience greater than Mt. Everest. 👍

                    Comment


                    • Originally posted by Mavikick View Post
                      ...I believe in it, but if an ayah is clearly not clear, then I treat it as unclear but it seems as if you wish to give it a literal meaning, ain't that so? The whole point is that I do not know what is the meaning of Yad(ayn). Full stop...
                      How can you say whether something is literal or figurative (or anything else) if you don't know what it means?

                      Comment


                      • Originally posted by Abu 'Abdullaah View Post
                        How can you say whether something is literal or figurative (or anything else) if you don't know what it means?
                        What is clear, is clear. No? For the rest, I have Tafseer. Surely, not the salafi one. I ain't one of those new age salafi boys like the one from video above, who even claims he knows what ا ل م mean, c'mon now, and yet, the Qur'an refutes him instantly.

                        Surah Aal-e-Imran, Verse 7:
                        هُوَ الَّذِي أَنزَلَ عَلَيْكَ الْكِتَابَ مِنْهُ آيَاتٌ مُّحْكَمَاتٌ هُنَّ أُمُّ الْكِتَابِ وَأُخَرُ مُتَشَابِهَاتٌ فَأَمَّا الَّذِينَ فِي قُلُوبِهِمْ زَيْغٌ فَيَتَّبِعُونَ مَا تَشَابَهَ مِنْهُ ابْتِغَاءَ الْفِتْنَةِ وَابْتِغَاءَ تَأْوِيلِهِ وَمَا يَعْلَمُ تَأْوِيلَهُ إِلَّا اللَّهُ وَالرَّاسِخُونَ فِي الْعِلْمِ يَقُولُونَ آمَنَّا بِهِ كُلٌّ مِّنْ عِندِ رَبِّنَا وَمَا يَذَّكَّرُ إِلَّا أُولُو الْأَلْبَابِ

                        He it is Who has sent down to thee the Book: In it are verses basic or fundamental (of established meaning); they are the foundation of the Book: others are allegorical. But those in whose hearts is perversity follow the part thereof that is allegorical, seeking discord, and searching for its hidden meanings, but no one knows its hidden meanings except Allah. And those who are firmly grounded in knowledge say: "We believe in the Book; the whole of it is from our Lord:" and none will grasp the Message except men of understanding.
                        (English - Yusuf Ali)

                        Comment


                        • Originally posted by Mavikick View Post

                          What is clear, is clear. No? For the rest, I have Tafseer. Surely, not the salafi one. I ain't one of those new age salafi boys like the one from video above, who even claims he knows what ا ل م mean, c'mon now, and yet, the Qur'an refutes him instantly...
                          Cool story, but did you understand the question?

                          Comment


                          • Originally posted by Abu 'Abdullaah View Post

                            Cool story, but did you understand the question?
                            Better than you think even though English is my 5th language, and I won't waste my time with you as I explained in my previous posts why. I gain nothing except lose my precious time.

                            But for you my friend, one final question. Explain 'He is in their midst'? Where is Allah SWT? According to your literal understand ing the answer would be?

                            Surah Al-Mujadila, Verse 7:
                            أَلَمْ تَرَ أَنَّ اللَّهَ يَعْلَمُ مَا فِي السَّمَاوَاتِ وَمَا فِي الْأَرْضِ مَا يَكُونُ مِن نَّجْوَىٰ ثَلَاثَةٍ إِلَّا هُوَ رَابِعُهُمْ وَلَا خَمْسَةٍ إِلَّا هُوَ سَادِسُهُمْ وَلَا أَدْنَىٰ مِن ذَٰلِكَ وَلَا أَكْثَرَ إِلَّا هُوَ مَعَهُمْ أَيْنَ مَا كَانُوا ثُمَّ يُنَبِّئُهُم بِمَا عَمِلُوا يَوْمَ الْقِيَامَةِ إِنَّ اللَّهَ بِكُلِّ شَيْءٍ عَلِيمٌ

                            Seest thou not that Allah doth know (all) that is in the heavens and on earth? There is not a secret consultation between three, but He makes the fourth among them, - Nor between five but He makes the sixth,- nor between fewer nor more, but He is in their midst, wheresoever they be: In the end will He tell them the truth of their conduct, on the Day of Judgment. For Allah has full knowledge of all things.
                            (English - Yusuf Ali)

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                            • Originally posted by Mavikick View Post

                              Better than you think even though English is my 5th language...
                              Why won't you answer it?

                              Comment


                              • Originally posted by Abu 'Abdullaah View Post

                                Why won't you answer it?
                                Allah SWT revealed the Qur'an so even the kids could understand what is clear, the basics, ie. Allah is One. And only One. Nothing is like unto Him. There are angels. There are messengers. There will be judgment day. There is paradise and there is hell. People should believe in Allah, do good, have patience, ask Allah for forgiveness, etc. If these and similar are not clear to you, then I rest my case. For clear text such as this one needs not an explanation.

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