As-sunnah As-sahihah

Campaign: This is Our Creed Belief in the Revealed Books Explanation of Al-Aqidah Al-Wasitiyyah By Muhammad bin Salih al-Uthaymeen (May Allah have mercy on him) Episode 7 Allah the Almighty said: "We have already sent Our messengers with clear evidences and sent down with them the Scripture and the balance." [Al-Hadid: 25]. This indicates that every Messenger had a book with him, but we do not know all the books; rather, we know some of them: The Scrolls (Suhuf) of Abraham and Moses, the Torah (Tawrat), the Gospel (Injil), the Psalms (Zabur), and the Qur’an—six in total; this is because regarding the Scrolls of Moses, some say they are the Torah itself, while others say they are different. If they [the Scrolls] are the Torah, then there are five, and if they are different, then there are six. Nevertheless, we believe in every book that Allah sent down to the Messengers, even if we do not know of it specifically; we believe in them generally.

Campaign: This is Our Creed Angels: Their Definition, Functions, and Names Explanation of Al-Aqidah Al-Wasitiyyah Muhammad ibn Salih al-Uthaymeen - May Allah have mercy on him - Episode 6 Angels are a world of the unseen; Allah, the Mighty and Sublime, created them from light and made them obedient and submissive to Him. Each of them has specific functions assigned by Allah, and among the functions we know are: • Jibreel (Gabriel): Entrusted with the Revelation (Wahi). • Israfeel: Entrusted with blowing the Trumpet (as-Sur). • Meeka'eel (Michael): Entrusted with rain and vegetation. Among them are angels entrusted with taking the souls of the children of Adam. He is not named 'Azrael' because it has not been proven from the Prophet (peace and blessings of Allah be upon him) that this is his name. Among them are angels who travel throughout the earth seeking circles of Dhikr (remembrance of Allah). Among them are angels who record the deeds of humans: "And indeed, [appointed] over you are keepers" (Al-Infitar: 10). Among them are angels who are bowing and prostrating to Allah in the heavens. Among them are angels entrusted with Paradise and those entrusted with the Fire. The keeper of the Fire is named Malik; the people of the Fire say: "O Malik, let your Lord put an end to us!" (Az-Zukhruf: Verse 77).

Campaign: This is Our Creed Knowing Allah through Reason, Perception, and Divine Revelation Explanation of Al-Aqidah Al-Wasitiyyah By Muhammad bin Salih al-Uthaymeen (May Allah have mercy on him) Episode 5 If someone asks: What is the evidence for the existence of Allah, the Mighty and Sublime? The evidence for the existence of Allah is: Reason (the Intellect), Perception (the Senses), and Divine Revelation (the Law). Reason (Al-'Aql): A Bedouin from the desert was asked: "How did you know your Lord?" He replied: "Footprints indicate walking, and dung indicates a camel. So, a heaven of constellations, an earth of mountain passes, and seas of waves—do they not indicate the All-Hearing, the All-Seeing?" Perception/Senses (Al-Hiss): A person supplicates to Allah, the Mighty and Sublime, saying: "O Lord!" and prays for something, then his prayer is answered. This is sensory evidence; he himself called upon none but Allah, and Allah answered him, witnessing it with his own eyes. "And [mention] Job, when he called to his Lord, 'Indeed, adversity has touched me, and you are the most merciful of the merciful.'" [Al-Anbiya: 84] Divine Revelation/Law (Al-Shar'): The divine laws brought by the Messengers from Allah the Almighty, which encompass everything that rectifies creation, indicate that the One who sent them is a Merciful and Wise Lord. Especially this Glorious Qur'an, which has challenged mankind and jinn to produce anything like it.

Campaign: This is Our Creed Tawhid al-Asma wa al-Sifat (Oneness of Names and Attributes) Explanation of Al-Aqidah Al-Wasitiyyah Muhammad ibn Salih al-Uthaymeen - May Allah have mercy on him - Episode 4 Oneness of Names and Attributes: This is the category [of Tawhid] that has been most extensively debated. People have divided into three groups regarding it: • Mumaththil (Assimilator): One who likens Allah, the Mighty and Sublime, to His creation. • Mu’attil (Denier): One who denies the Names and Attributes that Allah has affirmed for Himself. • Mu’tadil (Moderate): One who affirms the Attributes of Allah, the Mighty and Sublime, without assimilation (likening) or distortion. Imam Malik (may Allah have mercy on him) was asked about the verse: "The Most Merciful [who is] above the Throne established (Istawa)" (Ta-Ha: 5) "How did He establish Himself?" Malik lowered his head until he was covered in sweat, then he raised his head and said: "The 'Istawa' (establishment) is not unknown, the 'How' is inconceivable, believing in it is obligatory, and asking about it is an innovation (Bid'ah)." And know that Allah Almighty said: "There is nothing like unto Him, and He is the Hearing, the Seeing." (Ash-Shura: 11)

Campaign: This is Our Creed Tawhid al-Uluhiyyah (Oneness of Divinity) Explanation of Al-Aqidah Al-Wasitiyyah By Muhammad bin Salih al-Uthaymeen (May Allah have mercy on him) Episode 3 It is the singling out of Allah, Glorified and Exalted be He, in worship. The evidence is the saying of the Almighty: "And We sent not before you any messenger except that We revealed to him that, 'There is no deity except Me, so worship Me.'" [Al-Anbiya: 25]. Worship is built upon two great pillars: Love and Glorification (Veneration), which result in: "Indeed, they used to hasten to good deeds and supplicate Us in hope and fear." [Al-Anbiya: 90]. Through love comes "Raghabah" (hope/longing), and through glorification comes "Rahbah" (awe) and fear. If someone asks: How do you establish this [Oneness] while Allah the Almighty affirms other gods besides Him, such as in His saying: "And do not invoke with Allah another god." [Al-Qasas: 88] The answer is: The divinity attributed to anything other than Allah is a false divinity; it is merely a naming. "They are not but [mere] names you have named them - you and your forefathers - for which Allah has sent down no authority." [Al-Najm: 23]

Campaign: This is Our Creed Tawhid al-Rububiyyah (Oneness of Lordship) Explanation of Al-Aqidah Al-Wasitiyyah By Muhammad bin Salih al-Uthaymeen (May Allah have mercy on him) Episode 2 The scholars (may Allah have mercy on them) have divided Tawhid (Monotheism) into three categories: The first of them is: Tawhid al-Rububiyyah (Oneness of Lordship): It is the singling out of Allah, Glorified and Exalted be He, in three matters: Creation, Ownership, and Regulation (of affairs). The evidence is the saying of the Almighty: "Unquestionably, His is the creation and the command." (Al-A'raf: 54) And His saying: "And to Allah belongs the dominion of the heavens and the earth." (Al-Jathiyah: 27) And know that the disbelievers of Quraysh used to acknowledge this type of Tawhid, and the evidence is the saying of the Almighty: "Say, 'Who provides for you from the heaven and the earth? Or who controls hearing and sight and who brings the living out of the dead and brings the dead out of the living and who arranges [every] matter?' They will say, 'Allah,' so say, 'Then will you not fear Him?'" (Yunus: 31)

Campaign: This is Our Creed Introduction Explanation of Al-Aqidah Al-Wasitiyyah By Muhammad bin Salih al-Uthaymeen (May Allah have mercy on him) Episode 1 The book "Al-Aqidah Al-Wasitiyyah" was authored by Shaykh al-Islam because a man from the judges of Wasit came to him, complaining about the deviant schools of thought people were suffering from regarding Allah’s Names and Attributes. Thus, he wrote this creed, which is considered the essence of the creed of the People of Sunnah and the Community (Ahl al-Sunnah wa al-Jama'ah) concerning the matters in which people had delved into with innovations, and about which there was much talk, speculation, and gossip. Before we begin discussing this great treatise, we wish to clarify that all the messages of the Messengers, from the first of them, Noah (peace be upon him), to the last of them, Muhammad (peace and blessings be upon him), all call toward Monotheism (Tawhid). Allah the Almighty said: "And We sent not before you any messenger except that We revealed to him that, 'There is no deity except Me, so worship Me.'" (Al-Anbiya: 25) We also hope that brothers and sisters will pay close attention to these blessed episodes and share them as a form of sincere advice so that the benefit may spread. Indeed, Allah does not allow the reward of those who do good to be lost.

Sh. Ibn 'Uthaymeen: “Ahlus-Sunnah are UNANIMOUSLY agreed that Allāh has TWO ACTUAL Hands which do not resemble hands of creation.”  ‎“It is NOT correct to misinterpret and distort the meaning of Hand and say 'it means strength or blesssing'.”  ‎“The reports affirm Allāh's 'Hand', 'Palm' and even attribute 'Fingers', 'Gripping' and 'Shaking' to Him.”  ‎● [‏شرح العقيدة الحموية الجزء ١٤]

‎Sh. Ibn 'Uthaymeen: “28 different Companions narrated the Ḥadeeth that Allāh Descends to sky at night, Ahlus-Sunnah agreed upon it.”  ‎Sh. Ibn 'Uthaymeen: “Allāh Himself descends to the sky at night, not His Command or Mercy or angel as people of distortion claim.”  ‎● [‏شرح العقيدة الحموية الجزء ١٣]

Allah is above His 'Arsh (Throne), above all His creation, with a height and majesty befitting His greatness. However, the true nature of Allah's essence cannot be comprehended by human intellect or sight. No creature is capable of knowing His true nature, for only Allah is the All-Knower of all things. Allah's 'Arsh is a magnificent creation, yet its greatness and true nature cannot be measured by human eyes, minds, or analogies. Allah states that there is nothing whatsoever like unto Him, and He is the All-Hearer, the All-Seer. As Muslims, we believe in what has come in the Qur'an and Sunnah regarding the attributes of Allah without likening Him to His creation, without denying them, and without imagining their true nature. Glorified be Allah from all imperfections, and to Him alone belongs all knowledge. Arsh (العرش) is the Throne of Allah SWT, the greatest and most magnificent of Allah's creations. Allah says: "and He is the Lord of the Great Arsh." (QS. At-Taubah: 129) "The Most Merciful [Allah] ascended above the Throne." (QS. Taha: 5)

Difference between al-Kursi and al-Arsh 🚫 Many misinterpret Allah's Kursi as "Allah's Dominion", and this is falsehood and Tahreef(distortion of the meaning).The Arabic word for dominion/kingdom in the Qur’an and Sunnah is "al-Mulk" As for the correct meaning of al-Kursi and al-Arsh بـسـم الله والحـمـد لله والـصلاة والـسـلام عــلى رسـول الله، وبـعـد In the saying of Allaah سبحانه وتعالى: ﴿وَسِعَ كُرْسِيُّهُ السَّمَـوَاتِ وَالاٌّرْضَ﴾ {His Kursi extends over the heavens and the earth} [Surah al-Baqarah (2): 255] The greatness of al-kursi is clearly stated in the Hadeeth in which the Prophet صلى الله عليه وسلم said: “The seven heavens and the seven earths by the side of al-kursi are naught but as a ring thrown down in a desert land, and such is al-kursi with respect to al-’Arsh (the Throne).” [Reported by Ibn Abee Shaybah (Al-'Arsh, 58), and by Al-Baihaqi (Al-Asmaa’ was-Sifaat, 862) with both narrations being from the way of Abee Thar . Shaykh al-Albaani (As-Silsilah As-Saheehah, no. 109) stated that there is no single authentic hadeeth attributed to the Prophet صلى الله عليه وسلم  regarding al-kursi except this one.] Ibn Abbaas رضي الله عنهما said: “al-Kursi is the footstool, and no one is able to give due consideration to (Allaah's) Throne.” [Tafseer Ibn Katheer] It was authenticated by Shaikh al-Albaanee in “Sharh al-Tahaawee” (279) and also in “al-Mukhtasar al-Uloo” (45) as “Mawqoof” (i.e. with the chain ending with the Companion). What it means is that the Kursi, with its vastness which extends over the heavens and the earth, is only the footstool of Allaah سبحانه وتعالى. So how can we imagine HisArsh (throne)? Ad-Dahhaak has narrated that Ibn Abbaas رضي الله عنهما said, “If the seven heavens and the seven earths were flattened and laid side by side, they would add up to the size of a ring in a desert, compared to al-Kursi." [Tafseer Ibn Katheer] Subhaan-Allaahi wa bi Hamdih.

✍Kursī: literally a footstool or chair, and sometimes wrongly translated as Throne. The Kursī mentioned in this Verse should be distinguished from the ‘Arsh (Throne) mentioned in V.7:54, 10:3, 85:15 and elsewhere. Prophet Muhammad صلى الله عليه وسلم said: "The Kursī compared to the ‘Arsh is nothing but like a ring thrown out upon open space of the desert." If the Kursī extends over the entire universe, then how much greater is the ‘Arsh Indeed Allāh, the Creator of both the Kursī and the ‘Arsh, is the Most Great. Ibn Taimiyyah رحمه الله said: a) To believe in the Kursī (Footstool) b) To believe in the ‘Arsh (Throne). It is narrated from Muhammad b. ‘Abdullāh and from other religious scholars that the Kursī is in front of the ‘Arsh (Throne) and it is at the level of the Feet. (Fatawa Ibn Taimiyyah, Vol.5, Pages 54, 55)📙

Abū Mu‘adh Khalid b. Sulaiman Al-Balkhi (d. 199 AH) said: "Allāh is above the heavens, on the Throne as He described Himself." ● {Kitab Al-Arsh by Adh-Dhahābī (vol. 2, pg. 201)} Muhammad b. Mus‘ab Al-Abid (d. 228 AH) said: "Whoever claims that You (Allaah) do not speak and are not seen in the hereafter, then he is a kafir." ● {Tarīkh Baghdād (vol. 4, pg. 452)} Muhammad b. Mus‘ab Al-Abid (d. 228 AH) said: "I bare witness that You (Allaah) are above the Throne, above the Seven Heavens, not like the heretics, the enemies of Allah, say." ● {Tarīkh Baghdād (vol. 4, pg. 452)} Khushaysh b. Asram (d. 253 AH) said: "Whoever denies the Throne then he has disbelieved in Allāh." ● {At-Tanbīh wa Al-Rad Ala Ahl AlAhwa’ wal Bid’ah, Chapter: Al-Firaq wa Dhikruha.} Khushaysh b. Asram (d. 253 AH) said: "...There have come reports that Allaah Has a throne, and that He is on His Throne." ● {At-Tanbīh wa Al-Rad Ala Ahl AlAhwa’ wal Bid’ah, Chapter: Al-Firaq wa Dhikruha.} Imām Tirmīdhī said: "Allah’s Knowledge, His Ability, and His sovereignty is everywhere, and He is on the Throne as He described Himself." ● {al-Jāmi’ al-Kabīr 5/327} Harb b. Isma’īl Al-Karmanī (d. 280 AH) said: "(al-Jahmiyyah believe) there is no known place for Allaah, that He is not on a Throne, nor a Kursī; they are kuffar." ● {Kitāb Al-Arsh by Adh-Dhahābī (vol. 2, pg. 262)} Imām Darimī said: "And the Muslims have agreed that Allaah is above His Throne, above His Heavens." ● {Ar-Rad Ala Al-Jahmiyyah (pg. 39)} Imām Darimī said: "(Whoever does not know that Allaah is above the Throne) then he doesn’t know His God Whom he worships." ● {Ar-Rad Ala Al-Jahmiyyah (pg. 39)} Imām Ibn Abī Shaybah (d. 297 AH) said: "He (Allaah) is above the Heavens and above the Throne by His Essence, free from His creation, separate from them. His Knowledge is in His creation, they cannot leave His Knowledge." ● {Al-Arsh wama Ruwiyah Fihi (pg. 291-292)} Abū Bakr Al-Ajurrī (d. 360 AH) said: "His (Allaah’s) Knowledge encompasses all of His creation, and He is on His Throne, and this is the belief of the Muslims." ● {Ash-Sharī‘ah 3/1076} Ibn Abī Zayd Al-Qairawani Al-Malikī (d. 386 AH) said: "He (Allaah) is above His Heavens on His Throne without (being on) the earth, and He is everywhere by His Knowledge." ● {Kitāb Al-Jamī` fi As-Sunan wal-Adab wal-Maghāzī (p. 107-108)}

🖋The Magnitude Of Allāh's Throne !! Subḥān Allāh ‎قال رسول الله صلى الله عليه وسلم : ما السماوات السبع في الكرسي إلا كحلقة ملقاة بأرض فلاة ، وفضل العرش على الكرسي كفضل تلك الفلاة على تلك الحلقة. The Messenger of Allāh ﷺ said: “The seven heavens with the Kursee (of Allāh) in comparison are nothing except like a ring thrown in the desert and the Throne of Allāh compared to the Kursee is like that desert compared to that ring.” ‎● [رواه ابن حبان في صحيحه ٢/٧٦ رقم ٣٦١] Sh. Ibn al-‘Uthaymeen رحمه الله said in its explanation: “Kursee linguistically means 'A chair or whatever is sat upon’ as for the Kursee that Allāh associates with Himself, it is the place of Allāh’s Two Feet, It is authentically narrated from Ibn 'Abbās رضي الله عنهما in al-Mustadrak that he said: 'The Kursee of Allāh is the place of (His) Two Feet and the 'Arsh (Throne of Allāh), none can perceive its proportion except Allāh, the Mighty and Honorable’.” ‎● [شرح العقيدة الحموية]

🔔O Muslims, do not place your trust, honor, and victory in the hands of disbelievers or worldly power. True victory comes only from Allah ﷻ, who grants support to those who preserve their faith, strengthen their piety, remain patient upon the truth, and stay steadfast upon His religion. Allah says: ﴿إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ﴾ “If you support the cause of Allah, He will support you and make your foothold firm.” In times of comfort and ease, believers and hypocrites may appear alike, making it difficult to distinguish the righteous from the corrupt. But when trials and tribulations strike, the true nature of people becomes clear, and Allah separates the truthful from the false. Therefore, strengthen your faith, correct your tawhid, abandon sins, and return to the Qur’an and the Sunnah. The honor and unity of the Muslim Ummah will never return except through sincere obedience to Allah and adherence to His guidance. 🤲We ask Allah for safety, steadfast faith, and firmness upon the straight path.

⚠️Division will continue to occur among the Muslims when the standard for judging truth and knowledge is no longer the Qur’an and the Sunnah, but instead opinions, emotions, and blind fanaticism toward ordinary people. 😐When human beings become the main measure of truth, every group will defend its own figures, factions, and ideologies. As a result, disputes, hatred, and division will spread among the Ummah. 📖Yet Allah has sent down the Qur’an as guidance, and the Messenger of Allah ﷺ left the Sunnah as a clear explanation of the straight path. As long as the Muslims return to the Qur’an and the Sunnah with correct understanding, unity and peace will be preserved. 🇸🇦Therefore, do not make human beings the absolute source of truth. Every person’s words can be right or wrong, except for the revelation from Allah and the guidance of the Messenger of Allah ﷺ. So make the Qur’an and the Sunnah the primary standard in religion, not desires, group fanaticism, or human opinions.

🔔O Muslims, do not place your trust, honor, and victory in the hands of disbelievers or worldly power. True victory comes only from Allah ﷻ, who grants support to those who preserve their faith, strengthen their piety, remain patient upon the truth, and stay steadfast upon His religion. Allah says: ﴿إِنْ تَنْصُرُوا اللَّهَ يَنْصُرْكُمْ وَيُثَبِّتْ أَقْدَامَكُمْ﴾ “If you support the cause of Allah, He will support you and make your foothold firm.” In times of comfort and ease, believers and hypocrites may appear alike, making it difficult to distinguish the righteous from the corrupt. But when trials and tribulations strike, the true nature of people becomes clear, and Allah separates the truthful from the false. Therefore, strengthen your faith, correct your tawhid, abandon sins, and return to the Qur’an and the Sunnah. The honor and unity of the Muslim Ummah will never return except through sincere obedience to Allah and adherence to His guidance. 🤲We ask Allah for safety, steadfast faith, and firmness upon the straight path.

⚠️Division will continue to occur among the Muslims when the standard for judging truth and knowledge is no longer the Qur’an and the Sunnah, but instead opinions, emotions, and blind fanaticism toward ordinary people. 😐When human beings become the main measure of truth, every group will defend its own figures, factions, and ideologies. As a result, disputes, hatred, and division will spread among the Ummah. 📖Yet Allah has sent down the Qur’an as guidance, and the Messenger of Allah ﷺ left the Sunnah as a clear explanation of the straight path. As long as the Muslims return to the Qur’an and the Sunnah with correct understanding, unity and peace will be preserved. 🇸🇦Therefore, do not make human beings the absolute source of truth. Every person’s words can be right or wrong, except for the revelation from Allah and the guidance of the Messenger of Allah ﷺ. So make the Qur’an and the Sunnah the primary standard in religion, not desires, group fanaticism, or human opinions.

بسم الله الرحمن الرحيم Ayatul Kursī (2:255) is the most important ayah of the Quran because it is pure Tauhid and contains 11 evidence that proves it

✨The Pristine Salafi ʿAqīdah (Creed) Benefits – Benefit Number 1 The Methodology of the Salaf Regarding the Istiwāʾ of Allah over the Throne From the greatest foundations of Ahl al-Sunnah wa’l-Jamāʿah is their clarity, restraint, and submission when speaking about the Names and Attributes of Allah. This is clearly seen in their methodology regarding the Istiwāʾ of Allah over the Throne, as explained by Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn in his explanation of al-Durrah al-Muḍiyyah fī ʿAqd Ahl al-Firqah al-Marḍiyyah by Shams al-Dīn Muḥammad ibn Aḥmad al-Saffārīnī, may Allah have mercy on them. Allah, the Most High, says: “The Most Merciful rose over the Throne.” This verse is accepted by the Salaf upon its clear and apparent meaning, without distortion, denial, or speculative questioning. 1. Affirmation Without Distortion The Salaf affirm that Allah rose over the Throne in reality, an Istiwāʾ that befits His Majesty. The apparent meaning of the verse indicates ʿulūw (highness) and elevation, and this meaning is accepted as it is—without twisting it away from its natural sense. They affirm the attribute as Allah affirmed it for Himself, without interpreting it metaphorically, and without likening it to the creation. 2. Silence Where Revelation Is Silent From their methodology is that they do not delve into matters Allah did not inform us of. They do not ask: • Where was Allah before creating the Throne? • Is His Istiwāʾ through physical contact or attachment? • How exactly is the Istiwāʾ? Such questions are rejected, not because the attribute is unclear, but because Allah did not command us to pursue such inquiries. Guidance lies in stopping where revelation stops. 3. Negating Need While Affirming the Attribute A critical distinction is made between affirming the attribute and negating false implications. The Salaf affirm that Allah rose over the Throne, but they categorically deny that this Istiwāʾ is due to any need. Allah is absolutely free of need. Human beings sit on chairs, beds, or mounts out of necessity—if what they sit upon is removed, they fall. This is not the case with Allah, exalted and glorified is He. 4. The Istiwāʾ Is for the Manifestation of Majesty Allah’s Istiwāʾ over the Throne is not because He needs the Throne, but rather: • It is a manifestation of His perfect dominion • A sign of His complete sovereignty • A display of His absolute greatness The Throne itself—and everything besides it—is in total need of Allah, in its existence, continuation, and every moment of its reality. 5. The Throne Needs Allah, Not the Opposite From the clearest principles of Tawḥīd is that all creation is dependent upon Allah, while Allah depends on nothing. To claim or even imply that Allah’s Istiwāʾ is due to need is falsehood. Rather, the correct belief is that Allah is completely free of need, and that the Throne and all that exists are in desperate need of Him.