Featured QuickRef: 50 Essential Islamic Beliefs

Discussion in 'Aqidah/Kalam' started by Aqib alQadri, Apr 3, 2017.

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  1. Abul Hasnayn

    Abul Hasnayn musjidulhaq.com

    http://musjidulhaq.com/2017/11/14/ahlus-sunnah-creed-from-fatawa-razvia/



    In commemoration of 99th URS OF ALA HAZRAT please accept this 251 page PDF that can be downloaded from above link regarding:


    “AQEEDA EXTRACTED FROM “FATAWA RADAWIYYAH”


    The Research Department of MUSJIDUL HAQ is dedicated to provide the Muslim Ummah with Sound Islamic Education as it appears in the form of articles on http://www.musjidulhaq.com website. Any constructive criticism, errors or improvements; albeit grammatical or spelling, please inform us via email or using the comment box below each article, we greatly value your feedback and comments. We hope the format of any Arabic script comes through correctly, for a better viewing experience we recommend downloading the PDF format of the article. An appeal is also made to all scholars to review and rectify by communicating with us where necessary.
     
    Umar99 and Aqib alQadri like this.
  2. Aqib alQadri

    Aqib alQadri Veteran

    that is a confused question: being compulsorily existing, is not "power".

    Allah is, and will always be. It is not in His 'power' to 'create' or 'annihilate' Himself. that is impossible, as brother Noori pointed out.
     
    N-Sunni, YaMustafa and Noori like this.
  3. Aqdas

    Aqdas Staff Member

    YaMustafa and Noori like this.
  4. Noori

    Noori Senior Moderator

    Because His Qudrah only concerns possibilities. Qudrah upon Wajib and Muhal would neecessitate that there can be other gods or Allah Jalla Jalaluhu may not exist which is against tawhid. Not understanding this leads to kufriyat, like zakir na laiq wrote in a book that Allah can become a human, but He will never do it because then He will not remain God. How utterly nonsense. The idiot na laiq did not understand why wajib is precluded from Qudrah.
     
    YaMustafa likes this.
  5. YaMustafa

    YaMustafa Well-Known Member

    Why is Wajb precluded from divine power (Qudrah)? point 41
     
  6. abu Hasan

    abu Hasan Administrator

    from sharh al-muqaddimat of imam sanusi p193-4


    sh.muqaddimat 138.png



    sh.muqaddimat p139.png
     
  7. Noori

    Noori Senior Moderator

    probably because Qudrah is infinitive (maSdar), a form of a verb expressing the verbal notion without reference to a particular subject, tense, etc, therefore it afirms that He jalla jalahu is charactarized by this attribute, but it does not affirm that He jalla jallahu also demonstrates His qudrah; hence the second attribute Qadir, which is a noun for the doer (ism faa'il).

    But my qestion is, why not qadeer instead of qadir, because qadir (ism fai'l) is indicative of the actual action by the doer; that is, the meaning of occurrence ( ma'na hadathi); whereas qadeer (sifat mushabbah) is indicative of the attribute in a person without actual occurrence (ma'na fai'l fi'l mawsuf thubutaN bi ghairi huduthi'l fai'l)? just like samiy' (سميع) mentioned in sifat, it is sifat e mushabbah, and saamy' (سامع) is ism fai'l.

    edit: pondering a bit more, I think when we talk about sifat of Allah subh'anu wa ta'ala it does not make any difference whether we say Qadir or Qadeer, because His Attributes are pre-eternal (qadim). In other words, the Attributes are neither the God themselves nor they are separate; they are pre-eternal Attributes of His pre-eternal person.

    when we say, zayed is saamy' (سامع), then it means that he is actually listening, and when we say zayed is samiy' (سميع)، then we mean to say that he has the ability (سامع بالقوة) to listen; regardless, he is actually listening or not at any given time.

    the above meaning of samiy' cannot hold true for Allah subhanu wa ta'ala therefore, Saamay' (سامع) and samiy' (سميع), Qadir (قادر) and Qadeer (قدير) both will hold true pre-eternally.

    and Allah Ta'ala knows best.
     
  8. Aqdas

    Aqdas Staff Member

    One thing I'm unsure of is, why are the attributes written twice?

    I mean, I'm aware there must be a difference and that's why but what's the difference.

    E.g. Qudrah is listed separately to qadīr
    Hayāh is listed separately to hayy
     
  9. abu Hasan

    abu Hasan Administrator

    it can be printed on A3 and A2 - even A0 - without any loss of resolution (it is PDF and none of the elements on the page are raster images).

    imho, a poster of bad' al-amali or aqidah al-tahawiyyah would be more appropriate for common public. this one could be a complementary poster.

    Allah ta'ala knows best.
     
    Ahmet Tayfur likes this.
  10. sherkhan

    sherkhan Veteran

    Perhaps it would also make sense to release this in 1-page poster A3 size; so that it can be laminated/posted/pinned for display in English speaking masajids/madaris. May be that would take 5 minutes of formatting time.
     
  11. Ahmet Tayfur

    Ahmet Tayfur New Member

    MashaaAllaah

    Allaah bless you for this notable effort.

    inshaaAllaah our brother Shaykh Asrar will be coming to Glasgow on Saturday 14 January.
     
  12. abu Usman

    abu Usman New Member

    MashāAllah.

    Mawlana it would be great if you could also make a timeline for 'signs of the End of times'.
     
  13. abu Hasan

    abu Hasan Administrator

    Quick Bio of Shaykh Bajuri:

    ---
    Imām Shaykh Ibrāhīm ibn Muĥammad ibn Aĥmad al-Bājūrī al-Shāfiýī was born in the year 1198 AH.

    After basic education he received from his father, he went to Al-Azhar in the year 1212 at the age of 14.

    He studied under prominent scholars such as Shaykh Muĥammad al-Kabūr, Shaykh Ábdullāh al-Sharqāwī, Shaykh Muĥammad al-Fađālī, Sayyid Dāwūd al-Qiláāwī and others. After graduation, he became a teacher in his alma mater and in 1263 at the age of 65, he became the head of Al-Azhar University.

    His Works.

    The following works are well-known and widely used as text books:
    1. Tuĥfatu’l Murīd, a commentary on the poem Jawharah al-Tawĥīd of Laqqānī.
    2. Taĥqīq al-Maqam, a commentary on Kifāyatu’l Áwām.
    3. Fat’ĥ al-Qarīb al-Mujīb, a commentary on Bidāyatu’l Murīd.
    4. A commentary on Umm al-Barāhīn of Sanūsī.
    5. A supercommentary on Sanūsī’s commentary on a treatise on logic.
    6. A commentary on Ibn Ĥajar’s Mawlid.
    7. A commentary on Dardīr’s Mawlid.
    8. A commentary on the famous ode Burdah of Būsīrī.
    9. A commentary on the ode Bānat Suáād.
    10. A commentary on Aājurrumiyyah titled Fat’ĥ Rabb al-Bariyyah.
    11. A short epistle on essential beliefs (which he compiled in 1238 AH).
    12. A commentary on Shamāyil of Imām Tirmidhī titled: Al-Mawāhib al-Ladunniyyah.
    He was a pious man, always engaged in the remembrance of Allāh táālā, recitation of the Holy Qur’ān, and busy in scholarly activities.

    He passed away in the year 1277 AH.
     
    Last edited: Jan 7, 2017
  14. abu nibras

    abu nibras Staff Member

    Ridawi Press Booklet Release :

    This is a quick reference of 50 essential beliefs mentioned by Shaykh Asrar in a talk here.

    This is based on Imam Ibrahim al-Bajuri’s short epistle for students of kalam to know those attributes essential and impossible for Allah ta’ala; and attributes essential and impossible for His prophets alayhimu’s salatu wa’s salam.

    This is ready to print on A4.

    Download here.

    CYMERA_20170106_130704.jpg

    A note on the author:

    Imām Shaykh Ibrāhīm ibn Muĥammad ibn Aĥmad al-Bājūrī al-Shāfiýī was born in the year 1198 AH.

    He studied under prominent scholars such as Shaykh Muĥammad al-Kabūr, Shaykh Ábdullāh al-Sharqāwī, Shaykh Muĥammad al-Fađālī, Sayyid Dāwūd al-Qiláāwī and others. After graduation, he became a teacher in his alma mater and in 1263 at the age of 65, he became the head of Al-Azhar University.

    He passed away in the year 1277 AH
     

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