الحلبي

السلام عليكم ورحمة الله وبركاته. إنا لله وإنا عليه راجعون. My grandfather has past away. Please make دعاء for him. توفي جدي. ارجو الدعاء له. جزاكم الله خيرا.

@hashimiyy_ السلام عليكم. I'm out of the loop. Are you travelling or something?

Sayyidunā Munaydhir al-Ifrīqī was a Companion of the Messenger of Allah ﷺ. His lineage is reported differently in the biographical works: he is said to be al-Aslamī, and it is also said al-Thamālī, possibly from the tribes of Madhḥij or Kindah. The historian Ibn Yūnus mentioned him and said: “A man from the Companions of the Prophet ﷺ.” He later lived in Ifrīqiya (North Africa), and al-Baghawī states that he resided there. Due to this, he became known as al-Munaydhir al-Ifrīqī. He is known to have transmitted only one hadith from the Messenger of Allah ﷺ. The report comes through Abū ʿAbd al-Raḥmān al-Ḥubulī, who narrated from al-Munaydhir رضي الله عنه that the Prophet ﷺ said: “Whoever says: “I am pleased with Allah as my Lord, with Islam as my religion, and with Muḥammad ﷺ as my Prophet,’ then I guarantee that I will take him by the hand and admit him into Paradise.” Historical reports mention that al-Munaydhir participated in the early Islamic expansion into al-Andalus, entering the Iberian Peninsula with the army of Mūsā ibn Nuṣayr around 92 AH, making him the only Companion reported to have set foot in al-Andalus. After these events, he returned to Tripoli, where he lived until his death. He was buried there, and the cemetery associated with him became known as Maqbarat Sīdī Munaydhir in the center of the Libyan capital Tripoli. May Allah ﷻ be pleased with him.

Shaykh Dr. 'Abdul Qādir al-Ḥusayn: They want the widows, the orphans, and the wounded from Ahl al-Sunnah wa'l-Jama'ah in Syria, Iraq, and Yemen to mourn the killer of their families and the cause of their suffering, Ali Khamenei, and to pray for mercy upon him... 1/3

The eminent faqih and usuli, al-Imam al-Hattab al-Ru‘ayni al-Tarabulusi al-Maliki al-Ash‘ari (ق) (d. 954 AH), authored “Qurrat al-‘Ayn li-Sharh Waraqat Imam al-Haramayn”, a concise commentary elucidating “al-Waraqat” of “Imam al-Haramayn” al-Juwayni al-Shafi‘i al-Ash‘ari (ق) (d. 478 AH), a foundational text in usul al-fiqh. In this work, al-Hattab discusses the foundations of “qiyas” (analogical reasoning), explaining its three types: - “qiyas al-‘illah”, - “qiyas al-dalalah”, - and “qiyas al-shabah”, along with its pillars and conditions. (🧵) He (رضي الله عنه) explains:

Found it

I will leave you with this: x.com/IndusPashtun/s…

السلام عليكم ورحمة الله وبركاته رمضان مبارك I will be away for the duration of رمضان. See you guys after رمضان، ان شاء الله.

Qur’an Completion Plan for Ramadan Want to complete the Qur’an in Ramadan? Here’s a simple daily structure (adjust based on your mushaf): After every prayer: 1 Completion: 4 pages after each prayer 2 Completions: 8 pages after each prayer 3 Completions: 12 pages after each prayer Small, consistent portions. Spread throughout the day. Completely doable. May Allāh open our hearts to the Qur’an this Ramadan, make its recitation easy on our tongues and heavy on our scales, and let every page bring us closer to Him.

Al-Qutb al-Wali al-Salih al-Sharif al-Imam al-Darqawi al-Zerwali al-Shadhili al-Ash‘ari al-Maliki (ق) (d. 1239 AH) in his “Majmu‘ Rasa’il” speaks in this passage about true nearness to Allah (ﷻ), a nearness not gained through outward display, but through a heart freed from worldly attachment and devoted sincerely to the path of the Prophet ﷺ. Imam al-Darqawi (رَضِيَ اللهُ عَنْهُ وَقَدَّسَ اللهُ سِرَّهُ) says: ‘Concerning the urging not to be deluded by this world, nor by its people, nor by knowledge, nor by deeds’; “Among them: Whoever wants the path to be shortened for him, and to be granted the kind of special closeness that others have been given, then let him not take from this world except what comes to him easily, without strain or toil. Let him not be deceived by the knowledge of someone who loves this world, nor by that person's deeds, whoever he may be. Such a person possesses nothing but ignorance. As for true knowledge, he has no share in it. True knowledge belongs only to the Sunni scholar who harbors aversion toward worldly attachment and takes from it only what comes with ease, following the example of our Prophet ﷺ. But the one whose heart is crammed with love of this world, and whose limbs are busy gathering it, he has no knowledge and no real action. What he has is only ignorance. [Reported by Abu Hurayrah (رضي الله عنه), Rasulullah ﷺ said]: ‘Indeed, Allah does not look at your outward forms nor at your bodies, but He looks at your hearts.’ [Narrated by Muslim (ق, d. 261 AH) and Ibn Majah (ق, d. 273 AH] And as it is stated in the Book of Allah ta‘ala, [Surah al-Hajj, Ayat 46; the whole Ayat cited for context]: ‘So did these people not explore the earth that may possess hearts with which they hear? So eyes do not become blind which are within chests.’”

The Andalusian Polymath Imam Abu ‘Abdullah al-Qurtubi al-Maliki al-Ash‘ari (ق) (d. 671 AH) explains in this passage the Divine Name “al-Batin” (The Hidden / The Inward), affirming that Allah (ﷻ) is hidden from sensory perception yet known through His signs. It negates resemblance, spatiality, and corporeality, upholding His absolute transcendence. He states in “Al-Asna fi Sharh Asma’ Allah al-Husna wa-Sifatihi” in the section “On the collective chapters concerning the Names that entail the negation of resemblance (‘tashbih’) from Allah, Exalted is His Majesty”: [Al-Batin] “Exalted is His Majesty, and sanctified are His Names. This Name has been mentioned in the Qur’an, has come in the Sunnah, and the Ummah has reached consensus upon it. It is derived from the root ‘batana’, ‘to be hidden’ or ‘to be inward,’ meaning: a thing becomes concealed. From this root the word ‘batn’ (belly or interior) is also derived. The scholarly statements concerning it have already been mentioned under His Name ‘al-Zahir’ (The Manifest). He, Glorified and Exalted, is ‘al-Batin’ because He is not perceived by the senses, unlike created things which are apprehended through the senses such as touch, physical sensation, sight, observation, and similar means. Rather, He, Glorified and Exalted, is known through His ‘Athar’ (effects, signs) and His actions. ‘Al-Batin’ is the opposite of ‘al-Zahir’. In Arabic usage, ‘al-batin’ may also mean: the one who is knowledgeable and aware of the inner realities of the one who accompanies or interacts with him. For example, one says: “So-and-so has batana the affair of so-and-so,” meaning he has examined his inner state and come to know what others have not come to know. Al-Khattabi (al-Shafi‘i al-Ash‘ari, ق, d. 388 AH) said: ‘It may carry the meaning that He manifests Himself in the inward illumination of the hearts of those who reflect, while He veils Himself from the sight of those who merely look. It may also mean: the One who knows what is outward of affairs and is fully aware of what is inward of hidden faults.’ It has also been said: ‘al-Batin’ is the One from whose knowledge nothing escapes, and from whom nothing is distant when He wills it. In Arabic, it is said: “So-and-so batana the animal,” meaning he struck its belly. Batn is known (as the belly), and batn also refers to a low-lying area of land. The inward part (‘batin’) of anything is the opposite of its outward part (‘zahir’). The devotional implication (‘ta‘abbud’) of this Name has already been discussed under His Name ‘al-Zahir’, so reflect upon it there…” [Summary: Allah, ta‘ala, being described as “al-Batin” does not mean that He is “inside” something, nor that He occupies an inner space, nor that He is hidden by physical concealment. Such meanings would imply corporeality, spatial location, and direction, all of which are impossible for Allah according to definitive proof. + “Al-Zahir” does not mean physical visibility, form, direction, elevation in space, or resemblance to creation; rather, He is manifest through His proofs, His power, and His dominion, while remaining absolutely transcendent beyond modality, limitation, and likeness, without tashbih, without tajsim, and without kayf.]

@EchoAfterEcho نسال الله ان يشفيها شفاء عاجلا لا يغادر سقما.

Guys my Aunt is dying of cancer make dua for her... the cancer has spread... if anyone knows anyone pious please ask them to make dua as well 🌹

فتوى لأبي بكر ابن العربي في الطاعن في والدي النبي عليه السلام مُبغضهما مُبغض لرسول الله والطاعن فيهما طاعن في رسول الله ولاعنهما ملعون بنص القرءان (إن الذين يوذون الله ورسوله لعنهم الله في الدنيا والآخرة وأعدَّ لهم عذابا مُهينا). المعيار: 12/ 257.

Al-Faqih al-Muhadith al-Zahid al-Imam ‘Abd al-Rahman al-Waghlisi al-Maliki al-Ash‘ari (ق) (d. 786 AH) outlines in this passage of his “al-Muqaddimah” the binding duty of immediate ‘tawbah’ (repentance) after every sin, whether by neglecting a command or committing a prohibition. It defines its conditions, clarifies the restoration of rights, and affirms that guidance lies with ‘Ahl al-‘Ilm’ (People of knowledge), not ignorance. “The Obligation of Prompt Repentance”: “The commanded matters and the prohibited matters are many. So whoever falls into a sin, either by leaving something that Allah has commanded, or by doing something that Allah has forbidden, it is obligatory upon him to repent immediately and not to delay. Delaying repentance is another sin. ‘Tawbah’ is: abandoning sins at once, feeling remorse for what has passed, resolving never to return to them, restoring wrongs and rights to their people, and seeking from them absolution in matters that one is unable to return, whether wealth, honor, physical harm, or other than that. He must also make up what is due in his liability from the rights of Allah, such as prayer, fasting, zakah, expiation of oaths, and other than that, and he must ask about the way of his deliverance in all his affairs so that he may remain upon uprightness. It is not lawful for anyone to do anything until he knows the ruling of the Sacred Law regarding it, and ignorance is not an excuse. Allah, ta‘ala, said: “So ask the People of Knowledge (‘Ahl al-Dhikr’) if you do not know.” (Surah an-Nahl, Ayat 43) And ‘Ahl al-Dhikr’ are the People of Knowledge (‘Ahl al-‘Ilm’).”

The Rif, land of warriors and honor. World powers came with armies. The mountains answered with resistance. What followed for the invaders was ruin and catastrophe, ranks shattered, forces erased, and pride ground into the dust of a land that never submits.

The major Muhadith and Musharih Ibn Battal al-Qurtubi al-Maliki al-Ash‘ari (ق) (d. 449 AH) in his Commentary on the Sahih of Imam al-Bukhari (ق) (d. 256 AH): “Chapter: The Saying of the Prophet ﷺ, ‘No one is more jealous (protectively concerned) than Allah.’” “In it is the report of al-Mughirah: Sa‘d said, ‘If I were to see a man with my wife, I would strike him with the sword without hesitation.’ That reached Rasulullah ﷺ, and he said: ‘Are you amazed at the jealousy of Sa‘d? By Allah, I am more jealous than he is, and Allah is more jealous than I. And because of Allah's jealousy, He has forbidden indecencies, those that are outward and those that are inward. No one loves that excuses be accepted more than Allah; for that reason He sent the warners and the bringers of glad tidings. And no one loves praise more than Allah; for that reason He promised Paradise.’ ‘Ubaydullah ibn ‘Amr narrated from ‘Abd al-Malik: ‘There is no ‘shakhs’ more jealous than Allah.’ And from the Prophet ﷺ: ‘No one is more jealous than Allah.’ He mentioned it at the end of the Book of Marriage. In the narration of ‘Ubaydullah and in the narration of Ibn Mas‘ud, it is clarified that the word ‘shakhs’ (“person”) is used in place of ‘ahad’ (“one”), in the sense of something excluded from a different category and description, like His saying, Exalted is He: ‘They have no knowledge of it except the ittiba‘ of conjecture’ (Surah An-Nisa, Ayat 157). Conjecture is not, in any way, a kind of knowledge. The entire community has agreed that Allah is not to be described as a ‘shakhs’ / ‘person,’ because no revealed text has established that term for Him. Even the anthropomorphists forbade applying the word ‘person’ to Him, despite their saying that He is a body. (<-- Disbelievers) The word ‘ahad’ (‘one’) is a term shared in usage between Allah, ta‘ala, and His creation. Allah has explicitly named Himself with it in His saying: ‘Say: He is Allah, One.’ (<-- Surah al-Ikhlas, Ayat 01) The wording of this hadith the one above has come with variations; Ibn Mas‘ud narrated it… It has already preceded in the Book of Marriage, in the chapter on jealousy, that the meaning of jealousy in relation to Allah is His restraining from indecencies and His forbidding of them. The meaning of the hadith is that those beings described with jealousy do not reach the jealousy of Allah, even though He is not a ‘person.’ As for his (ﷺ) saying, ‘No one loves praise more than Allah,’ then Allah's love of praise means His will that His servants obey Him, declare Him transcendent, and extol Him, so that He may reward them for that. And his (ﷺ) saying, ‘No one loves that excuses be accepted more than Allah,’ its meaning is what is mentioned in His, Exalted, saying: ‘And He is the One who accepts repentance from His servants and pardons misdeeds.’ (<-- Surah Ash-Shura, Ayat 25) Thus the ‘excuse’ in this hadith means repentance and turning back (to Him, ﷻ).”

The Polymath Ibn al-Hajj al-‘Abdari al-Fasi al-Ash‘ari al-Maliki (ق) (d. 737 AH) explains in detail that healing belongs to Allah alone, yet He (ﷻ) wills causes in this world, from medicine to Qur’anic recitations. Through ruqyah, written ‘nushrah’ (written amulet), and blessed water, believers invoke His mercy. Taweez (talisman containing Qur’anic verses or supplications etc.), prayers, and ritual practices channel divine cure while safeguarding faith, following Prophetic guidance. (🧵) He states:

Ibn Hajar Al Haytami: ❝ The path of the Sufis is the best & most righteous of paths: namely, adopting the stricter & more precautionary view in every issue, such that they exit from all differences of opinion &perform acts of worship that are unanimously agreed upon as correct

@SchnitzelKroos I just realized he even called him الشيخ!!! How can someone without شيوخ be called الشيخ؟؟؟

@Halabi101 ibn baz was very stupid i think

Who is the mujaddid of this era? Ibn Baz replied: "Albany is the mujaddid of this era in my opinion." Now i understand why ibn uthaymeen called him more ignorant than a donkey

@Hafiz_Ather sunnah.com/tirmidhi:3917

If you are in Birmingham this Saturday, please do attend. Hafiz Khizr's son Ameen went al-Madinah for the first time last November. He instantly fell in love with the blessed city. He passed away during this trip and now resides in Janna al-Baqi, in the city he loved