The Life Of Shaykh Al-Albaani -In His Own Words

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Shaikh Saalih bin 'Abdil-'Azeez Aali Shaikh said,

"There is no such thing as ”study time” for the student of knowledge! This is because all of his time is spent in seeking knowledge. In the morning and in the evening, his mind is preoccupied with the various issues of knowledge." ~ Al-Manhajiyyah fee Talabil-'Ilm"

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Saturday, October 15, 2011


by AbdurRahman.org

Q: What is the meaning of Allah's `Arsh (Allah’s Throne)?

A: According to Muslim scholars, and the Arabic language, `Arsh means a throne or a throne belonging to a king.

The `Arsh of Allah is an extremely large and great Throne; it is the greatest thing created by Allah. It has four legs, and is carried by Angles. Allah (Glorified and Exalted be He) is above the `Arsh as He (Glorified and Exalted be He) says about Himself: <> (Surah Taha 20:5). And: <> (Surah Al-A'raf 7:54).

Thus, it is a significantly large `Arsh; none knows how great the size of its magnificence is except Allah (Glorified and Exalted be He) Who created it (but we are told by the Prophet that it is very large). This `Arsh is like a dome stretching over the entire universe; it is the ceiling of the whole universe. It is also the ceiling of Paradise; nothing is above it except Allah (Glorified and Exalted be He).

Thus, `Arsh in Arabic is a very large throne, and the thrones of kings are called `Arsh. It is mentioned in the Qur'an that the hoopoe told Sulayman (Solomon) that Bilqis (the Queen of Saba [or Sheba] in Yemen, who ruled during the lifetime of Prophet Sulayman): <>(Surah Al-Naml 27:23). Yet, Allah's `Arsh is unique; there is no similarity between Allah's `Arsh and those of His Creatures. In general, we know from Arabic that `Arsh is a generic name standing for a throne. However, none knows the essence, nature, substance, or greatness of Allah's `Arsh except Allah Himself (Glorified and Exalted be He). Yet, authentic Hadiths of the Prophet (peace be upon him) are our authority in this matter. If an authentic Hadith mentions somethi ng about it, we must believe it, and accept it without doubt. The Prophet (peace be upon him) does not utter any untruth. Thus, we must believe in what we are told about the `Arsh in the Qur'an and the authentic Hadiths without further questions. There is no authentic Hadith to tell us what it is made of. However, it is established that it is a very large, and great `Arsh created by Allah and carried by some Angels. Allah (Glorified and Exalted be He) says: <<And the angels will be on its sides, and eight angels will, that Day, bear the Throne of your Lord above them>> (Surah Al-Haqqah 69:17). The day meant here is the Day of Resurrection.

However, it is known from the Hadiths that four Angels carry the `Arsh now, and on the Day of Resurrection they will be eight Angels. It is reported that Umayah ibn Abu Al-Salt composed a poem, which the Prophet approved, to this effect, namely that four Angels carry the `Arsh of Allah (Glorified and Exalted be He) now. It reads:

On the right side, one in the shape of a man, and the other in the shape of an ox
On the left side, one in the shape of a vulture, and the other in the shape of a lion

This means that now four Angels carry the `Arsh; one in the shape of a man, another in the shape of an oxen, the third in the shape of a vulture, and the fourth in the shape of a lion. These four Angels were created by Allah (Glorified and Exalted be He) exclusively to bear the `Arsh. Yet, it is reported on the authority of Al-`Abbas ibn `Abdul Muttalib that on the Day of Resurrection eight Angels in the shapes of ibexes will carry the `Arsh. These Angels are so giant, and extremely tall. However, this Hadith has some weakness in relation to its chain of narrators. But, another evidence for this is the Qur'anic verse mentioned above, that is <>(Sura h Al-Haqqah 69:17). which states that this will be on the Day of Resurrection. To sum up, they are now four angels, and on the Day of Resurrection they shall be eight. Allah (Glorified be He) is the One sought for help, and He knows best.

Source : alifta.net - Fatwas of Nur `Ala Al-Darb

1 comments:

mohib asalyhin said...

jazzak allah khaira

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The Door Towards The Means Of Sustenance

Shaykh Muhammad Ibn ‘Abdul-Wahhaab al-Wasaabee states, “If the Muslim knows the legislated means and doors towards gaining sustenance of which Allaah has mentioned in the Qur’aan and the Messenger (sallallaahu ‘alayhi wa sallam) has mentioned and carries these legislated means out, he will have gained what has been promised to him
Sometimes these doors are called ‘the door towards attaining sustenance or the means of sustenance’. From the doors are:

1. Al-Istiaqaamah (Steadfastness in the Religion) – Allaah says ‘and if o nly they had believed in Allaah and had Istiqaamah o n the right way, we would surely have bestowed upon them water (rain) in abundance.’ So Istiqaamah o n the book and the Sunnah and holding o nto them wholeheartedly is a door from the doors of relief from discomfort, a door from the doors of sustenance.

2. ‘Eemaan (Faith) – al-’Eemaan is a door from the doors of relief of difficulty, a door from the doors towards attaining rizq (provision). ‘Eemaan in Allaah and his books, and his angels, the last day, qadr (divine decree), its good and it’s bad, the Qur’aan, the Rasool (Messenger), the pure prophetic Sunnah and what it contains.

3. Taqwaa (Fear and consciousness of Allaah) - ‘And if the people of the towns had Taqwaa and had piety, certainly we would have opened for them blessings from the heavens and the earth. But they belied the Messengers so we took them with punishment for what they used to earn..’ Whoever has Taqwaa of Allaah, Allaah provides for him from where he would never have expected, where his mind would never have though about. However, Taqwaa of Allaah provided these means for him and gave him ease.

4. Tawakkal ilallaah (having trust in Allaah) – If you placed your trust in Allaah, a true trust in Allaah, Allaah would have provided for you like the bird who goes out in the morning hungry and returns in the evening full. Having trust in Allaah, not o n o neself, not o n the pocket, not o n the job, not o n the friend, not o n the merchant, not o n the car or the store you might own. That is just a means that you work with, however it is obligatory for your heart to be dependant o n Allaah.

5. Ash-Shukr (Giving thanks) – Not giving shukr decreases o ne’s good deeds, if you give thanks to Allaah, Allaah will increase you and Allaah does not go back o n a promise. Always make your tongue used to giving thanks to Allaah, even a little. ‘Do work, O family of Daawood with thanks, and few of my servants are thankful.’

6. Dhikr (Acts of Obedience and Remembrance) – A person who remains upon the remembrance of Allaah will have a pleasant life, whoever turns away from remembrance will have a wretched life.

7. Zakaat (Charity) – It is upon the Muslim to fear Allaah with Zakaat, it is from the five pillars of Islaam. Give Zakaat from the apparent and the non-apparent, from the jewellery and possessions.

8. Sadaqaat (non-obligatory charity) – Spending o n o ne’s parents, family and companions. The angels make du’aa for the o ne who spends, that Allaah replenishes them, and another makes du’aa that the o ne who refrains from spending that his wealth is destroyed. Allaah says ‘whoever does even an atoms worth he will see it’ and ‘whoever spends in the path of Allaah, Allaah will replace it’.

9. Du’aa (Supplication) – Allaah says, ‘Call o n me and I will answer you’. Allaah orders us to supplicate; supplication should be made for o ne’s rizq. ‘O Allaah give us the good in this life and the hereafter and save us from the hereafter’. The Prophet (sallallaahu ‘alayhi wa sallam) used to say this du’aa.

10. al-Birr (The Righteous) - A door from the doors of relief, ‘Verily the pious people will be in the paradise and the evil doers will be in the hellfire’ Imaam Ibnul-Qayyim (Rahimahullaah) stated that this ayah refers to the dunyaa (worldly life), the barzakh (the period between death and the day of resurrection) and the Aakhirah (hereafter) contrary to what people comprehend

11. Material Means – The means from the material means are also from the means of sustenance but self-control must be observed, knowing that dependency is upon Allaah alone. It is merely a means by which you work. We Should say ‘O Allaah, this is the means by which you provide for me’ if it wasn’t for the fact that Allaah provided we wouldn’t have used it. When Maryam (‘alayhis-Salaam) was in her post-natal bleeding, Allaah says ‘And shake the trunk of the date palm before you and it will provide ripe dates for
you’. We are not dervishes who do nothing, we work by the means but we do not go by means which are unlegislated by Allaah. Many of those who are obsessed with their means fall to diabetes and Cancer, their minds obsessed with their work.

12. Holding Fast to the Book and the Sunnah – ‘And if only they had established the Toraah and the Injeel, they would have eaten from above them and under their feet’ If this is in regards to those who should have held o n to the scriptures then it is pivotal to hold o n to the book and the Sunnah. We have mentioned 11 of which are abstract and now we mention the last which is physical.

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