The Way

Discussion in 'Tasawwuf / Adab / Akhlaq' started by izz al-Din, Jul 25, 2020.

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  1. izz al-Din

    izz al-Din Well-Known Member

    Apologies. Because of sad addhara'i I don't, normally mention the site.
     
  2. abu Hasan

    abu Hasan Administrator

    brother, please mention the source where you are pasting it from.

    please read the rules.
     
  3. izz al-Din

    izz al-Din Well-Known Member

    FB_IMG_1467304624488.jpg

    a date tree in alMadina alMunawwara


    Taqi al-Din ibn Taymiyyah rahmatullah 'alayh:

    The foundation of the religion of Islam is built on praising, glorifying, and treating with dignity the Leader of all the Prophets, (a: alayhim salawatu wa salam). Such praise, glorification, and treating with dignity is praise for the entire Religion; and its removal is the end of the Religion. By not giving such respect to the Prophet, all religion comes to an end. [1]

    ***

    The companion of Sayyidinna Imam 'Ali ibn Abi Talib karamullahu wajhulkarim wa radiullahu ta'la anhu, the Faqih, the Imam ‘Abidah al-Salmåni rahmatullah 'alayh, was once informed: We have in our possession a strand of hair of the Prophet, (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam), by way of Sayyidinna Anas ibn Målik (radiullahu ta'la anhu).

    He remarked (a: rahmatullah 'alayh):

    That I possess a lock of his hair is more beloved to me than all the gold and silver on the face of this earth.

    Imam Shams al-Din al-Dhahabi rahmatullah 'alayh:

    This utterance of ‘Abidah is a benchmark for perfect love, which is his preferring a strand of prophetic hair to all the gold and silver that people may possess. This statement, from this Imam, was uttered fifty years after the Prophet, upon whom be peace. So what should we say in our time if we were to find a lock of his hair reliably confirmed; or a thong from his sandal; some of his nail clippings; or shards of a cup from which he drank? If a rich person were to expend the greater part of his wealth in acquiring any of these things, would you think him a spendthrift or foolish? Never! So spend what you have in visiting his Mosque which he built with his own hands, and sending blessings on him at his Chamber in his City. And relish the sight of his Uhud and love it; for your Prophet, peace be upon him, loved it. And revive yourself by spending some time in his Garden where he sat. For you will not be a true believer until this master becomes more beloved to you than yourself, your children, your wealth, and the whole of humanity. [2]

    ***

    (a: Sayyidinna) Abu Hurayra (radiullahu ta'la anhu) said that

    the Messenger of Allah (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) said,

    "Those in my community with the strongest love for me are the people who will come after me. Some of them would give their family and wealth to have seen me." [3]

    ***

    (a: Sayyidinna) 'Umar ibn al-Khattab (a: radiullahu ta'la anhu) said to the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam),

    "I love you more than any thing except my soul which is between my two sides."

    The Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) replied,

    "None of you will believe until i am dearer to him than his own soul."

    (a: Sayyidinna) 'Umar (a: radiullahu ta'la anhu) said,

    "By the one who has sent down the Book on you, I love you more than my soul which is between my two sides."

    The Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) said,

    " 'Umar, now you have it!" [4]

    ***

    It is related that a man came to the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) and said,

    "Messenger of Allah, I love you

    more than my family and my possessions.

    I remember you and I cannot wait until I can come and look at you.

    I remember that I will die and you will die and I know that when you enter the
    Garden, you will be raised up with the Prophets.

    When I enter it, I will not see you."

    Allah then revealed,

    "Whoever obeys Allah and the Messenger, those are those whom Allah has blessed amoung the Prophets, the true ones, the martyrs and the rightdoers.They are the best of Companions."(4:68)

    The Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) called the man and recited the verses to him. [5]

    ***

    (a: Sayyidinna) Anas ibn Mailk (a: radiullahu ta'la anhu) said,

    "The Messenger of Allah (a: sallallahu 'alayhi wa sahbihi wa baraka wa salam) said to me,

    'My son, if you can be without any grudge in your heart against anyone in the morning and evening, be like that.'

    Then he (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) added,

    'My son, that is part of my sunna. Whoever gives life to my sunna has loved me and whoever loves me is with me in the Garden.'" [6]

    ***

    (a: Sayyidinna) Anas (a: radiullahu ta'la anhu) related that the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) said,

    "Whoever loves me will be with me in the Garden." [7]

    ***

    The Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) said to (a: Sayyidinna) Abu Sa'id al-Khudri (a: radiullahu ta'la anhu),

    "Poverty for those amoung you who love me comes quicker than a flood from the top of the mountain to the bottom." [8]

    ***

    (a: Sayyidinna Imam) 'Ali (a: al-Murtada, karamullahu wajhulkarim, wa radiullahu ta'la anhu), describing the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam), said,

    "Whoever saw him suddenly was in awe of him.

    Whoever mixed with him loved him." [9]

    ***

    (a: Sayyidinna) 'Amr ibn al-'As (a: radiullahu ta'la anhu),

    " There is no one I love better than the Messenger of Allah". [10]

    ***

    Whenever the Companions (a: radiullahu ta'la anhum) of the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam)

    heard his (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) name after he (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) died,

    they were humble,

    their skins trembled and they wept.

    It was the same with many of the Followers (a: rahmatullah 'alayhim ajama'in)

    Some of them act like that out of love and yearning for him (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam),

    others out of respect and esteem". [11]

    ***

    One of the signs of love for the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam)

    is having compassion for his (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) community,

    giving them good counsel,

    striving for their best interests

    and removing what is harmful from them

    just as the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) was

    "compassionate, merciful to the believers."(9:128) [12]

    ***

    (a: Sayyidinna) 'Umar (a: al-Faruq, radiullahu ta'la anhu) went out at night to observe the people

    and saw a lamp in a house

    where an old woman was teasing some wool,

    saying:

    "The prayer of the good be upon Muhammad,

    may the blessed bless him!

    I was standing in tears before dawn.

    If only I knew, when death gives us different forms,

    Whether the Abode will join me to my beloved?"

    She meant the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam)

    (a: Sayyidinna) 'Umar sat down in tears. [13]

    ***

    It is related that a woman said to (a: Umm al-Mu'mineen Sayyidatayna) 'A'isha (a: al-Siddiqa, radiullahu ta'la anha),

    "Show me the grave of the Messenger of Allah".

    She showed it to her

    and the woman wept until she died. [14]

    ***

    It was the practice of the Pious Predecessors and the Imams of the past (a: radiullahu ta'la anhum ajma'in) that whenever the Prophet (a: sallallahu 'alayhi wa alihi wa sahabihi wa baraka wa salam) was mentioned in their presence they were overwhelmed by reverence humbleness, stillness, and dignity.

    (a: Imam) Ja`far ibn Muhammad ibn `Ali ibn al-Husayn ibn `Ali ibn Abi Talib (a: al-Sadiq, radiullahu ta'la anhum)

    would turn pale whenever he heard the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) mentioned.

    Imam Malik (a: ibn Anas rahmatullah 'alayh)

    would not mention a hadith except in a state of ritual purity.

    (a:Imam)`Abd al-Rahman ibn al -Qasim ibn Muhammad ibn Abu Bakr al-Siddiq (a: radiullahu ta'la anhum)

    would turn red and stammer whenever he heard the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) mentioned.

    As for

    (a: Imam)`Amir ibn `Abd Allah ibn al-Zubayr ibn al-`Awamm al Asadi (a: radiullahu ta'la anhum)

    he would weep until his eyes had no tears left in them.

    When any hadiths were mentioned in their (a: radiullahu ta'la anhum ajma'in) presence
    they would lower their voices.

    (a: Imam) Malik (a: ibn Anas rahmatullah 'alayhi) said:

    "The Prophet’s (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) sacredness (hurma) is in death is as his sacredness was in life."[15]

    ***

    (a: Imam) Malik (a: ibn Anas rahmatullah 'alayhi) once evidenced remarkable capacity of endurance in continuing his work.

    A scorpian had crept into his sock and stung him several times in the course of the lecture. Every time the scorpian stung him, he would change colour but continued courageuosly with his work.

    At the end of his lecture he said that he did not do so in order to display his power of endurance.

    He did so in order to express his deep reverence for the traditions of the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) which he was dictating. [16]

    ***

    His (a: Imam Malik ibn Anas rahmatullah 'alayh,) generosity was legendary, as was his love for the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam), whom he held in such awe and respect that he would not mount his horse within the confines of Madina out of reverence for the ground that enclosed the Prophet's (a: sallallahu 'alayhi wa alihi wa baraka wa salam) body. [17]

    ***

    Imam Malik (a: ibn Anas rahmatullah 'alayh), whenever the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salam) was mentioned, his color would change, and he would incline his body until those who were sitting with him felt discomfort. This was mentioned to him and he said:

    "If you had seen what I have seen you would not blame me for what you see now. I used to see Muhammad ibn al-Munkadir--and he was the master of the scholars (sayyid al-qurra')--and we dared not ever ask him about a hadith except he wept until we pitied him." [18]

    ***

    When Malik ibn Anas, (a: rahmat Allahi Ta'ala 'alayh), was asked about (i: Imam) Ayub Al-Sakhtiyani, (a: rahmat Allahi Ta'ala 'alayh), he said:

    I never spoke to you of anyone better than Ayub.

    He also said:

    He, (i.e. Ayub) performed Hajj twice, and I used to watch him (from far away), but didn’t listen to him.

    However, (I noticed that) whenever Prophet Muhammad (a: Sall Allahu alayhi wa alihi wa sahbihi wa baraka wa salama), was mentioned he would begin to weep, until I felt for him. So once I saw what I saw of him, and how much he revered the Prophet, (a: Sall Allahu 'alayhi wa alihi wa salam), I [started] writing from him. (19)

    ***

    Is it because of your remembrance of the neighbors of Dhi-salam. (i)

    That tears mixed with blood are flowing (from your eyes).

    Or is it because of the breeze blowing from Kaazimah. (ii)

    Or is it the lightning struck in the darkness of the night Idam (iii)

    What has happened to your eyes, (the more) you tell them to stop, the more they continue flowing.

    What is the matter with your heart, (the more) you tell it to come to its senses, and (the more it is distracted)?

    Does the lover think that his love can be concealed? (iv)

    While his eyes are shedding tears and his heart is glowing.

    Had it not been for the love, you would not have shed tears at the ruins (of your beloved). [20]

    ***

    (i) Name of a place near Madinah tul Munawwara

    (ii) Name of a place.

    (iii) Name of a mountain.

    (iv) Lit, in the midst of a flowing tear and a burning heart.

    ***

    [1] al-Sarim al maslul `ala shatim al-rasul (The drawn sword against those who disrespect the Prophet (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salama wa sharfa wa karam))
    [2] Siyar A‘låm al-Nubalå, 4:42
    [3] al-Qadi 'Iyad ibn Musa al-Yahsubi rahmatullah 'alayh, al-Shifaa’ bi Ta’reef Huqooq al-Mustafaa (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salama wa sharafa wa karama)(trans. A.Bewley)
    [4] ibid
    [5] ibid
    [6] ibid
    [7] ibid
    [8] ibid
    [9] ibid
    [10] ibid
    [11] ibid
    [12] ibid
    [13] ibid
    [14] ibid
    [15] Ibn Qunfudh al-Qusantini al-Maliki rahmatullah 'alayh, (d. 810), Wasilat al-islam bi al-nabi `alayhi al-salat wa al-salam.
    [16] Related on the authority of Imam 'Abdullah ibn al-Mubarak rahmatullah 'alayh, (p.167 'Some Aspects of Islamic Education', (a: the writer comes across as a secularist, and also relies to much on orientalists,) by Abd al-Ghafur Chawdhri.
    [17] p.1069, Reliance of the Traveller.
    [18] al-Qadi 'Iyad ibn Musa al-Yahsubi rahmatullah 'alayh, al-Shifaa’ bi Ta’reef Huqooq al-Mustafaa (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salama wa sharafa wa karama)
    [19] al-Shifa, al-Qadi ‘Iyad 2/596, 597. Refer also to: Majmu’ al-Fatawa by Ibn Taymiyah 1/226.
    [20] Imam Sharaf al-Din al-Bushayri rahmatullah 'alayh, al-Kawakib al-durriyya fi madh khayr al-bariyya (The resplendent stars in the praise of the Best of Creation (a: sallallahu 'alayhi wa alihi wa sahbihi wa baraka wa salama wa sharafa wa karama), (Qasidat al-Burda).
     
  4. izz al-Din

    izz al-Din Well-Known Member

    [​IMG]

    jabal e Qasyoun
     
  5. izz al-Din

    izz al-Din Well-Known Member

    Imam 'Izz al-Din ibn 'Abd al-Salam al-Sulami, rahmat Allahi ta'la alayh:

    Allah has ordered us to engage in jihad to give victory to His religion. The [difference being that] the scholar’s weapon is his knowledge and tongue just like the ruler’s weapon is his sword and spears. So, just as rulers are not permitted to put down their weapons in the face of atheists and polytheists scholars are not permitted to still their tongues in the face of heretics and innovators*

    *al-Mulha fi I`tiqad ahl al-Sunna

    [​IMG]

    jamia e Ummayyah
     
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  6. izz al-Din

    izz al-Din Well-Known Member

    Imam 'Izz al-Din ibn 'Abd al-Salam al-Sulami, rahmat Allahi ta'la alayh:

    …every religious scholar must, when he sees the Truth brought low and what is Right undermined, muster all the strength he has in order to assist the Truth and what is Right. He must consider himself more deserving of humiliation and incapacitation than [Truth and Right]. If he raises the Truth and makes manifest what is Right, he may seek their shade and content himself with whatever [gains] may come from elsewhere.*

    *Tabaqat al-Shafi`iyyat al-Kubra

    [​IMG]

    jamia e Ummayyah
     
  7. izz al-Din

    izz al-Din Well-Known Member

    5687072644_1506a4384b.jpg The Mecca Royal Clock Tower built by the Bin Laden Group.
    The world's tallest clock tower, a hybrid of Big Ben and the Empire State Building, hovers above Muslim pilgrims as they walk around the Kaaba in Mecca, Islam's most sacred site.


    SayyidunaSalman alKhayr alFarisi, Radhi Allahu Ta'ala anhu,

    “Verily, land itself does not make anyone holy. Rather, a human being is only made holy by his righteous deeds.” (1)

    stock-photo-70770681.jpg
    Mount Qasyoun, Bilad alSham.

    Sayyiduna Mu’adh ibn Jabal, Radhi Allahu Ta'ala anhu:

    A servant will not reach the heights of faith until humility is more beloved to him than nobility,

    until less in the world is more beloved to him than more,

    until it is the same whether he is loved or hated for the truth,

    and until he judges people the way he would love to be judged for himself and his household.” (2)

    682_001.jpg

    When Malik ibn Anas, (i: Rahmat Allahi Ta'ala 'alayh), was asked about (i: Imam) Ayub Al-Sakhtiyani, (i: Rahmat Allahi Ta'ala 'alayh), he said:

    I never spoke to you of anyone better than Ayub.

    He also said:

    He, (i.e. Ayub) performed Hajj twice, and I used to watch him (from far away), but didn’t listen to him.

    However, (I noticed that) whenever Prophet Muhammad (i: Sall Allahu alayhi wa alihi wa salam), was mentioned he would begin to weep, until I felt for him. So once I saw what I saw of him, and how much he revered the Prophet, (i: Sall Allahu 'alayhi wa alihi wa salam), I [started] writing from him. (3)

    ***

    (1) al-Muwaṭṭaʼ 1500
    [عن مالك قال سلمان الفارسي رضي الله عنه إِنَّ الْأَرْضَ لَا تُقَدِّسُ أَحَدًا وَإِنَّمَا يُقَدِّسُ الْإِنْسَانَ عَمَلُهُ

    1500 موطأ مالك كتاب الوصية باب جامع القضاء وكراهيته]

    (2) alZuhd li-Ibn Ḥammād 191[عن ابن حماد عَنْ مُعَاذِ بْنِ جَبَلٍ رحمه الله قَالَ لَا يَبْلُغُ عَبْدٌ ذُرَى الْإِيمَانِ حَتَّى يَكُونَ التَّوَاضُعُ أَحَبَّ إِلَيْهِ مِنَ الشَّرَفِ وَمَا قَلَّ مِنَ الدُّنْيَا أَحَبَّ إِلَيْهِ مِمَّا كَثُرَ وَيَكُونُ مَنْ أَحَبَّ وَأَبْغَضَ فِي الْحَقِّ سَوَاءً يَحْكُمُ لِلنَّاسِ كَمَا يَحْكُمُ لِنَفْسِهِ وَأَهْلِ بَيْتِهِ

    191 الزهد لنعيم بن حماد باب في التواضع وكراهية الكبر]

    (3) al-Shifaa by Al-Qadi ‘Iyaad 2/596, 597. Refer also to: Majmou’ Al-Fatawa by Ibn Taymiyah 1/226.
     
  8. izz al-Din

    izz al-Din Well-Known Member

    12573712_976105199135133_7633760742653819214_n.jpg
    alShaykh al'Imam alBahr, Mawlana Hujjat al Islam, Sharaf alAʾimma, Zayn aldīn, alGhazali, alayhi arRahma:

    Ibn alMuqaffa heard that some people complained of the many rats in his house. It was said to him,

    “If only you had a cat!”

    Ibn alMuqaffa said,

    “I am afraid that the rats would hear the sound of the cat and flee to the houses of my neighbors,

    for then I would have loved for them what I do not love for myself.”

    12507388_975660242512962_8893437588553215701_n.jpg

    almstba.co_1377174629_364.jpg

    12507365_975374925874827_6751496394791505878_n.jpg

    1555584_967788426633477_1962694217705043889_n.jpg

    (i : Mawlana Hujjat al-Islam),

    “Know that it is not only the right of the neighbors to be safe from harm,
    but rather potential harm.

    If the neighbor is also safe from harm,
    then his right is not fulfilled by that and it is not enough to avoid potential harm.

    Rather, he must be treated with kindness, good will,
    and virtuous conduct.”*

    12573712_976105199135133_7633760742653819214_n.jpg

    * Iḥyāʼ Ulūm al-Dīn 2/213
    * and pictures from: "Chefchaouen city in northern Morocco, the original name of the city is Ohaon any centuries in Tamazight, the latest Chefchaouen province under the code number: 688.75.1 issued on April 23, 1975. founded the city of Chefchaouen, capital of the province in 1471 at the hands of Ali bin Rashid, to house the Muslims of Andalusia after expulsion by the Spaniards; Where as a fortress for the Mujahideen against colonialism."
     
    Last edited: May 5, 2016
  9. IslamIsTheTruth

    IslamIsTheTruth Well-Known Member

  10. Abul Hasnayn

    Abul Hasnayn musjidulhaq.com

    any example of above ?
     
  11. abu Hasan

    abu Hasan Administrator

    ---
    you didn't get it. muHal/mustaHil means 'impossible'.

    1. attributes of perfection (sifat al-kamal)

    2. attribute that is a flaw (al-naqS)

    3. attribute that has "neither perfection in it, nor a flaw"

    ---
    Allah sub'Hanahu wa ta'ala can be attributed only by the first kind - as all His Attributes are attributes of Perfection as said in bad' al-amali:

    ilaahu'l khalqi mawlana qadimun
    wa mawSufun bi awSafi'l kamali

    both the second types - flaws and those which are neither-perfection-nor-flaw, are muHal for Allah ta'ala.

    only the devbandi claims that his god can be flawed - and if he didn't have the flaw, he would become lesser than his slave.
    or those who think they are sufis and gnostics - such as keller - who do not know the basic aqidah.

    ta'ala Allahu uluwwan kabeera. it is mustaHil for Allah ta'ala to have a naqS.

    a filthy devbandi with a handle "muhammad ali" on our forum once wrote:
    whether this was zameel writing with that nom-de-plume or indeed another individual, i don't know. but devbandi he was. this is their putrid aqidah.

    ----
    numerous works mention this. for example, imam ibn abd al-salam in his qawayid and (the same) in his risalah:

    qwdkubra,1-303.jpg

    rasayil-izz, p32.jpg

    imam ibn abi'sh sharif in his musamarah:
    musayarah, 2-239.jpg
     
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  12. izz al-Din

    izz al-Din Well-Known Member

    Yes brother.
    Yes. Thank you for pointing that out. There is an error, please disregard it.

    Abu hasan shahib, explained, briefly, another category, or 3rd:
    1{perfection}
    2 {muhaal}
    3 {neither-perfect nor muhaal}
    It was these neither, we were asking about.
    What are they?
    If you could mention a number?
    With references.
    Otherwise, my brothers,
    جزاك اللهُ خيرًا كثيرا و أَحْسَن جزا



    "Moreover, even that which neither has deficiency nor splendour is ‘Muhaal’ for Allah."

    "In fact, matters that neither have any greatness nor any deficiency..."

    "He is transcendent from even such attributes which have neither perfection nor a flaw..."

    ***
    I understand the Muhaal, or deficiency, as one of the brothers mentioned....

    "For example - lies, deceit, betrayal, tyranny, ignorance and immodesty etc, flaws are all absolutely impossible for Him."

    What are the matters that have greatness, that are Muhaal?
    Could you mention them with reference?
    Like the deficiencies that are muhal?
     
  13. Abul Hasnayn

    Abul Hasnayn musjidulhaq.com

    Dear brother another two questions, kindly oblige:


    Did you intend to say: " What are the matters that DO NOT have greatness, that are Muhaal?"

    If you never intended above and the original question of yours does NOT have a typo from which statement is it derived?
     
  14. Abul Hasnayn

    Abul Hasnayn musjidulhaq.com

    Dear brother, is the further elaboration of the above quote the crux of your query?

    Please confirm ,it will take a few days but I will consult with an expert and have the SHARAH looked up to see if there is any further explanation on this statement.
     
  15. izz al-Din

    izz al-Din Well-Known Member

    Abu hasan shahib, explained, briefly, another category, or 3rd:
    1{perfection}
    2 {muhaal}
    3 {neither-perfect nor muhaal}
    It was these neither, we were asking about.
    What are they?
    If you could mention a number?
    With references.
    Otherwise, my brothers,
    جزاك اللهُ خيرًا كثيرا و أَحْسَن جزا



    "Moreover, even that which neither has deficiency nor splendour is ‘Muhaal’ for Allah."

    "In fact, matters that neither have any greatness nor any deficiency..."

    "He is transcendent from even such attributes which have neither perfection nor a flaw..."

    ***
    I understand the Muhaal, or deficiency, as one of the brothers mentioned....

    "For example - lies, deceit, betrayal, tyranny, ignorance and immodesty etc, flaws are all absolutely impossible for Him."

    What are the matters that have greatness, that are Muhaal?
    Could you mention them with reference?
    Like the deficiencies that are muhal?
     
  16. Abul Hasnayn

    Abul Hasnayn musjidulhaq.com

    "JazakAllahuKhairan for your constructive criticism , I don't mind at all, we can only try do better.

    My aim is not publishing and everything we done and will do is available online, anyone else can take it further and publish it under their name if they wish.

    Please do share some of your translated pieces for us to appreciate ."
     
  17. Bazdawi

    Bazdawi Active Member

    it is fine to disagree, we all have different standards. some have high standards, some have medium standards. some have low standards - it is clear what standards you have from your uploading of the attempted translation of maqal al urafa.
     
  18. Aqib alQadri

    Aqib alQadri Veteran

    matters that do NOT have greatness. I hope the confusion is over, by now.
     
  19. abu Hasan

    abu Hasan Administrator

    the point is that the Attributes of Allah ta'ala are all Attributes of Perfection.

    any attribute that is flaw or imperfection is muHal, as is obvious.

    a further point is that such an attribute which is neither perfection nor flaw - even such a thing cannot be attributed to Allah ta'ala.

    wAllahu a'alam.
     
  20. izz al-Din

    izz al-Din Well-Known Member

    "Moreover, even that which neither has deficiency nor splendour is ‘Muhaal’ for Allah."

    "In fact, matters that neither have any greatness nor any deficiency..."

    "He is transcendent from even such attributes which have neither perfection nor a flaw..."

    ***
    I understand the Muhaal, or deficiency, as one of the brothers mentioned....

    "For example - lies, deceit, betrayal, tyranny, ignorance and immodesty etc, flaws are all absolutely impossible for Him."

    What are the matters that have greatness, that are Muhaal?
    Could you mention them with reference?
    Like the deficiencies that are muhal?
     

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