راه فلاح
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نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
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Channel Posts
┈•••◈❈﴾ Islam's Beliefs - 9 -﴿◈❈•••┈
The Purified Wives رضی اللہ عنہن
Ten beliefs concerning the Purified Wives رضی اللہ عنہن should be known.
[178-1]: The Purified Wives رضی اللہ عنہن are the women who entered into marriage with the Noble Prophet صلی اللہ علیہ وسلم.
[179-2]: The Purified Wives رضی اللہ عنہن were chosen by Allah Most High.
[180-3]: The Purified Wives رضی اللہ عنہن are the mothers of believing men and women.
[181-4]: The number of the Purified Wives رضی اللہ عنہن is eleven.
Their names, according to the years of their deaths, are:
Sayyidah Khadijah al-Kubra bint Khuwaylid رضی اللہ عنہا (d. 10 Prophetic) .
Sayyidah Zaynab bint Khuzaymah رضی اللہ عنہا (d. 4ھ).
Sayyidah Zaynab bint Jahsh رضی اللہ عنہا(d. 20ھ).
Sayyidah Sawdah bint Zam‘ah رضی اللہ عنہا (d.23ھ) .
Sayyidah Umm Habibah Ramlah bint Abi Sufyan رضی اللہ عنہما(d. 44ھ).
Sayyidah Hafsah bint Umar رضی اللہ عنہما (d. 45ھ ).
Sayyidah Juwayriyah bint Harith رضی اللہ عنہا(d. 50ھ) .
Sayyidah Safiyyah bint Huyayy رضی اللہ عنہا (d.50ھ).
Sayyidah Maymunah bint Harith رضی اللہ عنہا(d.51ھ).
Sayyidah A’ishah Siddiqah bint Abu Bakr Siddiq رضی اللہ عنہما (d.58ھ ).
Sayyidah Umm Salamah Hind bint Abi Umayyah رضی اللہ عنہا( d.59ھ).
[182-5]: Among the Purified Wives رضی اللہ عنہن, Sayyidah Khadijah رضی اللہ عنہا and Sayyidah Zaynab bint Khuzaymah رضی اللہ عنہا passed away during the lifetime of the Noble Prophet صلی اللہ علیہ وسلم.
[183-6]: Among the Purified Wives رضی اللہ عنہن, 9 wives were simultaneously in the marriage of the Noble Prophet صلی اللہ علیہ وسلم.
[184-7]: The Purified Wives رضی اللہ عنہن were chaste.
[185-8]: The Purified Wives رضی اللہ عنہن are the foremost and most complete members of the Ahl al-Bayt.
[186-9]: The Purified Wives رضی اللہ عنہن were not required to observe عِدَّتthe waiting period of widowhood after the passing of the Noble Prophet صلی اللہ علیہ وسلم.
[187-10]: After the passing of the Noble Prophet صلی اللہ علیہ وسلم, it is not permissible for any member of the Ummah to marry any of the Purified Wives رضی اللہ عنہن.
┈•••❈﴿ راه فلاح ﴾❈•••┈
نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷
| 2 | ┈•••◈❈﴾ Islam's Beliefs - 8 -﴿◈❈•••┈
Conflicts among the Companions:
Twelve beliefs concerning the Conflicts among the Companions رضی اللہ عنہم should be known.
[160-1]: Conflicts/مشاجرات among the Companions; refer to the disagreements among the Noble Companions رضی اللہ عنہم that escalated into fighting and warfare.
[161-2]: “مشاجرات” is the plural of “مشاجره”. The branches of a single tree clashing with one another because of the wind is called “مشاجره”.
[162-3]: The meaning of the مشاجرات /conflicts among the Companions رضی اللہ عنہم is that both parties were branches of the same tree of faith. Due to unfavorable winds of trials and Khariji conspiracies, they collided with one another like branches, However, neither party separated from the tree of faith.
[163-4]: Because of the Conflicts among the Companions رضی اللہ عنہم, neither party left the faith or became sinful.
[164-5]: In the Conflicts among the Companions رضی اللہ عنہم, the rank and status of neither party were diminished.
[165-6]: In the Conflicts among the Companions رضی اللہ عنہم, both parties are people of Paradise.
[166-7]: In the Conflicts among the Companions رضی اللہ عنہم, the disagreement between the two parties was not a disagreement between truth and falsehood.
[167-8]: In the Conflicts among the Companions رضی اللہ عنہم, each party was exercising ijtihad and will deserve a reward on the basis of its ijtihad.
[168-9]: In the Conflicts among the Companions رضی اللہ عنہم, the ijtihad of one party was correct and the ijtihad of the other party was incorrect.
[169-10]: In the Conflicts among the Companions رضی اللہ عنہم, the Rightly Guided Caliph Hazrat Ali al-Murtaza کرم اللہ وجہہ was the mujtahid who reached the correct ruling,[1] while those who opposed him were mujtahids who erred.[2]
[170-11]: In the Conflicts among the Companions رضی اللہ عنہم, Hazrat Ali رضی اللہ عنہ deserves two rewards because he was a mujtahid who reached the correct ruling, while Hazrat Muawiyah رضی اللہ عنہ deserves one reward because he was a mujtahid who erred in that matter.
[171-12]: In the Conflicts among the Companions رضی اللہ عنہم, it is not permissible to disparage or condemn either party.
The Sinfulness of Yazid:
Six beliefs concerning the sinfulness of Yazid should be known.
[172-1]: Yazid was a فاسقsinner[3] and an فاجرevildoer.[4]
[173-2]: Yazid had Madinah Munawwarah attacked and caused several Noble Companions رضی اللہ عنہم to be martyred.
[174-3]: Yazid was negligent in prayers and used to drink wine.
[175-4]: Just because of Hazrat Amir Muawiyah رضی اللہ عنہ Yazid cannot be called righteous.
[176-5]: Hazrat Amir Muawiyah رضی اللہ عنہ cannot be criticized because of Yazid’s sinfulness and evildoingness.
[177-6]: Yazid was upon falsehood, while Hazrat Husayn رضی اللہ عنہ, who opposed him, was upon the truth.
.....................
[1] مجتهد مصیبA mujtahid who, after reflecting upon the evidence of the Shariah, reaches the correct and preferable ruling in a matter
[2] مجتهد مخطیA mujtahid who, despite reflecting upon the evidence of the Shariah, does not reach the correct ruling and makes an error in ijtihad
[3] A person whose beliefs are correct but who departs from adherence to the Shariah in his deeds and begins committing sins
[4] A person who becomes involved in acts contrary to the Shariah and, despite intending to repent, does not repent
┈•••❈﴿ راه فلاح ﴾❈•••┈
نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷ | 280 |
| 3 | [154-26]: The order of excellence among the Noble Companions رضی اللہ عنہم is:
1:The Rightly Guided Caliphs رضی اللہ عنہم.
2:The Ten Given Glad Tidings رضی اللہ عنہم.
3:The Companions of Badr رضی اللہ عنہم.
4:The Companions of Uhud رضی اللہ عنہم
5:The Companions of the Pledge of Ridwan رضی اللہ عنہم.
6:The Participants in the Conquest of Makkah رضی اللہ عنہم.
7:Those Companions رضی اللہ عنہم who accepted Islam after the Conquest of Makkah.
[155-27]: The ten Companions among the Noble Companions رضی اللہ عنہم whom the Noble Messenger صلی اللہ علیہ وسلم named and gave glad tidings of Paradise in a single gathering are called the “Ten Given Glad Tidings”, and they are:
Hazrat Abu Bakr Siddiq, Hazrat Umar Faruq, Hazrat Uthman zu al-Nurayn, Hazrat Ali al-Murtaza, Hazrat Talhah, Hazrat Zubayr, Hazrat Abd al-Rahman ibn Awf, Hazrat Sa‘d ibn Abi Waqqas, Hazrat Sa‘id ibn Zayd and Hazrat Abu Ubaydah ibn al-Jarrah رضی اللہ عنہم.
[156-28]: Among the Noble Companions رضی اللہ عنہم, the first adult male Companion was Hazrat Abu Bakr Siddiq رضی اللہ عنہ.
[157-29]: Among the female Companions رضی اللہ عنہن, the first female Companion was Hazrat Khadijah رضی اللہ عنہا.
[158-30]: Among the Noble Companions رضی اللہ عنہم, the first minor Companion was Hazrat Ali al-Murtaza رضی اللہ عنہ.
[159-31]: Among the Noble Companions رضی اللہ عنہم, the first enslaved Companion was Hazrat Zayd ibn Harithah رضی اللہ عنہ.
┈•••❈﴿ راه فلاح ﴾❈•••┈
نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷ | 378 |
| 4 | ┈•••◈❈﴾ Islam's Beliefs - 7 -﴿◈❈•••┈
The Noble Companions:
Thirty-one beliefs concerning the Noble Companions رضی اللہ عنہم should be known.
[129-1]: “Sahaba” is the plural of “Sahabi”. Its means companion. A Sahabi is a person who was a believer, met the Noble Prophet صلی اللہ علیہ وسلم while in a state of faith, and died in a state of faith.
[130-2]: The Noble Companions رضی اللہ عنہم are firm and true believers.
[131-3]: The Noble Companions رضی اللہ عنہم are just.
[132-4]: The Noble Companions رضی اللہ عنہم are authoritative proofs.
[133-5]: The Noble Companions رضی اللہ عنہم are محفوظprotected; that is, even if any of them committed a sin, Allah Most High has accepted his repentance and forgave his sin.
[134-6]: The Noble Companions رضی اللہ عنہم are مامون secure; that is, on the Day of Judgement they will be safe and free from fear of every kind of punishment.
[135-7]: The Noble Companions رضی اللہ عنہم are Qur’anic personalities, not historical personalities.
[136-8]: The Noble Companions رضی اللہ عنہم are the foremost referents of the honours mentioned in the Qur’an.
[137-9]: The Noble Companions رضی اللہ عنہم were the first within the Ummah to act upon the commands of the Shariah.
[138-10]: Insulting the Noble Companions رضی اللہ عنہم is unlawful and is an invitation to Divine wrath.
[139-11]: All the Noble Companions رضی اللہ عنہم are people of Paradise.
[140-12]: The Noble Companions رضی اللہ عنہم will be saved from punishment in the Hereafter.
[141-13]: The Noble Companions رضی اللہ عنہم are the standard of truth in the matters of faith and deeds. That is, only those correct belief and righteous deed that conform with the beliefs and deeds of the Noble Companions رضی اللہ عنہم will be valid and accepted.
[142-14]: The Noble Companions رضی اللہ عنہم are above criticism. That is, it is not permissible to criticize or make negative comments about any word or action of the Noble Companions رضی اللہ عنہم.
[143-15]: The Noble Companions رضی اللہ عنہم are “stars of guidance”, meaning the shining stars in the sky of guidance.
[144-16]: After the noble Prophets علیہم السلام, the Noble Companions رضی اللہ عنہم are the best and most excellent people of the Ummah.
[145-17]: All the scholars, memorizers of the Qur’an, reciters, martyrs and Awliya who came after the Noble Companions رضی اللہ عنہم, even collectively, cannot attain the rank of a single Companion.
[146-18]: When the Noble Companions رضی اللہ عنہم agree upon a matter, their consensus is infallible, like the person of the Messenger of Allah صلی اللہ علیہ وسلم.
[147-19]: Love for the Noble Companions رضی اللہ عنہم is a sign of love for the Messenger of Allah صلی اللہ علیہ وسلم.
[148-20]: Hatred or enmity towards the Noble Companions رضی اللہ عنہم is a sign of hatred and enmity towards the Messenger of Allah صلی اللہ علیہ وسلم.
[149-21]: Among the Noble Companions رضی اللہ عنہم:
The first Rightly Guided Caliph is Hazrat Abu Bakr Siddiq رضی اللہ عنہ
The second Rightly Guided Caliph is Hazrat Umar Faruq رضی اللہ عنہ
The third Rightly Guided Caliph is Hazrat Uthman Zu al-Nurayn رضی اللہ عنہ
The fourth Rightly Guided Caliph is Hazrat Ali al-Murtaza رضی اللہ عنہ.
These four are called the “Rightly Guided Caliphs”.
[150-22]: Among the Noble Companions رضی اللہ عنہم, it is necessary to follow the Sunnah of the Rightly Guided Caliphs رضی اللہ عنہم.
[151-23]: Among the Noble Companions رضی اللہ عنہم, the caliphate of the Rightly Guided Caliphs رضی اللہ عنہم is called the “Rightly Guided Caliphate”, while the caliphates of Hazrat Hasan رضی اللہ عنہ and Hazrat Amir Muawiyah رضی اللہ عنہ are called the “Just Caliphate”.
[152-24]: Among the Noble Companions رضی اللہ عنہم, Hazrat Abu Bakr and Hazrat Umar رضی اللہ عنہما are the leaders of the people of Paradise who died in old age.
[153-25]: The most excellent among the Noble Companions رضی اللہ عنہم is Hazrat Abu Bakr Siddiq رضی اللہ عنہ. | 327 |
| 5 |  No text... | 266 |
| 6 | ┈•••◈❈﴾ Islam's Beliefs - 6 -﴿◈❈•••┈
Heavenly Books:
Fifteen beliefs concerning the Heavenly Books should be known.
[114-1]: Allah Most High revealed the Heavenly Books.
[115-2]: All the Heavenly Books are true.
[116-3]: The number of Heavenly Books is four.
[117-4]: The Heavenly Books:
The Torah was revealed to Hazrat Musa علیہ السلام
The Zabur; to Hazrat Dawood علیہ السلام
The Injil; to Hazrat Isa علیہ السلام
The Noble Qur’an; to Hazrat Muhammad صلی اللہ علیہ وسلم.
[118-5]: In addition to the four Heavenly Books, Allah Most High also revealed one hundred scriptures.
[119-6]: Of the Heavenly Scriptures:
Fifty were revealed to Hazrat Shith علیہ السلام
Thirty to Hazrat Idris علیہ السلام
Ten to Hazrat Ibrahim علیہ السلام
Ten to Hazrat Musa علیہ السلام.
[120-7]: Among the Heavenly Books, the “Torah, Zabur, Injil and all the scriptures” have been abrogated.
[121-8]: People have made alterations and changes in all the Heavenly Books except the Noble Qur’an.
[122-9]: Every word and every letter of the Heavenly Book, the Noble Qur’an, is true.
[123-10]: Every word and every letter of the Heavenly Book, the Noble Qur’an, is preserved and free from alteration.
[124-11]: The Noble Qur’an, is the Speech of Allah Most High.
[125-12]: The Noble Qur’an, is an Attribute of Allah Most High.
[126-13]: The Noble Qur’an, is not created.
[127-14]: The Noble Qur’an, has always existed and will always remain.
[128-15]: Ten recitations of the Heavenly Book, the Noble Qur’an, are Mutawatir and Mashhoor.
┈•••❈﴿ راه فلاح ﴾❈•••┈
نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷ | 373 |
| 7 |  No text... | 308 |
| 8 | ┈•••◈❈﴾ Islam's Beliefs - 5 -﴿◈❈•••┈
Angels:
Twenty-three beliefs concerning angels should be known.
[91-1]: Angels are the luminous creation of Allah Most High, created from light.
[92-2]: The existence of angels is true.
[93-3]: Angels generally remain unseen by human eyes.
[94-4]: Angels are neither male nor female.
[95-5]: Angels neither eat nor drink.
[96-6]: Angels do not disobey Allah Most High.
[97-7]: Angels remain occupied at all times in various acts of worship and various forms of glorification.
[98-8]: Marriage does not occur among angels.
[99-9]: Angels do not have offspring.
[100-10]: Every angel remains occupied with the task assigned to him.
[101-11]: Some angels are responsible for recording human deeds, and they are called “کِرَامًا کَاتِبِیْن”.
[102-12]: Some angels are responsible for protecting human beings.
[103-13]: Some angels are the guardians of Paradise. The name of their leader is “Ridwan”.
[104-14]: Some angels are the guardians of Hell. The name of their leader is “Malik”.
[105-15]: Some angels are responsible for taking out the souls of creation. Their leader is the Angel of Death, Hazrat Izra’il علیہ السلام.
[106-16]: Four angels are famous and most close to Allah Most High:
Hazrat Jibra’il علیہ السلام.
Hazrat Mika’il علیہ السلام.
Hazrat Israfil علیہ السلام.
Hazrat Izra’il علیہ السلام.
[107-17]: The leader of the angels is Hazrat Jibra’il علیہ السلام.
[108-18]: Among the angels, Hazrat Jibra’il علیہ السلام used to bring revelation to the noble Prophets علیہم السلام.
Among the angels, Hazrat Mika’il عليه السلام is responsible for the wind (and the creation’s sustenance).
Among the angels, Hazrat Israfil علیہ السلام will blow the Trumpet on the Day of Judgement.
Among the angels, Hazrat Azra’il علیہ السلام is responsible for taking out the souls.
[109-19]: Four angels are responsible for carrying the Throne of Allah Most High, and on the Day of Judgement, there will be eight angels carrying the Throne. They are called “Bearers of the Throne”.
[110-20]: The rank of angels is lower than that of the noble Prophets علیہم السلام.
[111-21]: The angels who are most close to Allah Most High are superior to other ordinary angels, the Awliya and the righteous.
[112-22]: The Awliya and the righteous are superior to ordinary angels.
[113-23]: Ordinary angels are superior to ordinary (Muslim) human beings.
┈•••❈﴿ راه فلاح ﴾❈•••┈
نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷ | 469 |
| 9 |  No text... | 359 |
| 10 | ┈•••◈❈﴾ Islam's Beliefs -4 -﴿◈❈•••┈
Prophets and Messengers:
Thirty-seven (37) beliefs concerning the Prophets and Messengers علیہم السلام should be known.
[54-1]: A Prophet is the perfect human being to whom revelation comes from Allah Most High.
[55-2]: A Prophet is a human being and a man. An angel, jinn or woman cannot be a Prophet.
[56-3]: A person becomes a Prophet through Allah’s bestowal, not through his own effort. That is, Allah Most High, by His generosity, granted Prophethood to every person to whom He granted it; no person could become a Prophet through his own effort and worship.
[57-4]: A Prophet is infallible. Allah Most High protects a Prophet from every kind of minor and major sin.
[58-5]: Obedience to a Prophet is obligatory upon his Ummah.
[59-6]: A Messenger is a Prophet who brings an independent Shariah.
[60-7]: The existence of Prophets and Messengers is necessary in order to convey Allah Most High’s message to creation and explain the manner of acting upon Allah Most High’s commands.
[61-8]: The first Prophet is Hazrat Adam علیہ السلام and the last Prophet is Hazrat Muhammad صلی اللہ علیہ وسلم.
[62-9]: The blessed Hadith of the Prophet is an authoritative proof and evidence of the Shariah.
[63-10]: After granting Prophethood to a Prophet, Allah Most High does not take Prophethood back.
[64-11]: The rank and status of a Prophet are higher than those of the entire Ummah.
[65-12]: A Prophet’s sleep does not invalidate wudu.
[66-13]: A Prophet’s dream is always true and is revelation.
[67-14]: The blessed body of a Prophet had shadow.
[68-15]: The miracles of a Prophet are true and rightly.
[69-16]: The greatest intellectual miracle of the Noble Prophet صلی اللہ علیہ وسلم is the Noble Qur’an.
[70-17]: The greatest practical miracle of the Noble Prophet صلی اللہ علیہ وسلم is the Mi‘raj.
[71-18]: The essence of the Noble Prophet صلی اللہ علیہ وسلم is human, and his attribute is light.
[72-19]: The Noble Prophet صلی اللہ علیہ وسلم is the leader of all the former and latter people.
[73-20]: The Noble Prophet صلی اللہ علیہ وسلم is superior to all the noble Prophets علیہم السلام.
[74-21]: The Noble Prophet صلی اللہ علیہ وسلم is the Imam of all the noble Prophets علیہم السلام.
[75-22]: The Noble Prophet صلی اللہ علیہ وسلم is the Prophet for every place, world and time.
[76-23]: The Noble Prophet صلی اللہ علیہ وسلم is the final Prophet in every respect: in terms of place, time and rank.
[77-24]: A Prophet experiences death in this world.
[78-25]: All the noble Prophets علیہم السلام, except Hazrat Isa علیہ السلام, have passed away.
[79-26]: A Prophet is buried in the very place where he passes away.
[80-27]: The soil of the earth cannot consume the blessed body of a Prophet.
[81-28]: After worldly death, a Prophet will be alive in his blessed earthly grave.
[82-29]: After death, a Prophet performs prayer in his grave.
[83-30]: After a Prophet’s passing, his wealth is not distributed as inheritance.
[84-31]: A Prophet’s inheritance is knowledge, and the heirs of the Prophets are the scholars.
[85-32]: Travelling with the intention of visiting the Noble Prophet صلی اللہ علیہ وسلم’s Sacred Resting Place is a means of reward.
[86-33]: Allah Most High causes His Prophet صلی اللہ علیہ وسلم to hear the salat and salam recited in his presence at his Pure Resting Place.
[87-34]: Allah Most High conveys through the angels to the Noble Prophet صلی اللہ علیہ وسلم the salat and salam recited far away from his Pure Resting Place.
[88-35]: The deeds of the Ummah are presented to the Noble Prophet صلی اللہ علیہ وسلم in summary.
[89-36]: It is permissible to be present beside the Pure Grave of the Noble Prophet صلی اللہ علیہ وسلم and request him صلی اللہ علیہ وسلم to supplicate.
[90-37]: The portion of the earth that touches the blessed body of the Noble Prophet ﷺ is superior to the Ka‘bah, the Kursi, and the Throne.
┈•••❈﴿ راه فلاح ﴾❈•••┈
نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷ | 600 |
| 11 | ┈•••◈❈﴾ Islam's Beliefs - 3 -﴿◈❈•••┈
Predestination:
Three beliefs concerning predestination should be known.
[51-1]: Predestination refers to the combination of Divine Knowledge and the Divine Command.
Divine Knowledge: Allah Most High’s knowledge of everything that is happening or will happen in this world before it occurs is called “Divine Knowledge.”
The Divine Command: When a servant by his own will chooses to perform an act, Allah Most High’s granting the means, strength and power related to performing that act, and writing that the servant will perform the act by his own will, is called the “Divine Command”.
[52-2]: Good Predestination: The decisions of Allah Most High that accord with the servant’s will, desires, and disposition are referred to as “Good Predestination.”
Evil Predestination: The decisions of Allah Most High that are contrary to the servant’s will, desires, and disposition are referred to as “Evil Predestination.”¹
[53-3]: Irrevocable Predestination: The predestination in which no change occurs. Whatever Allah Most High has written in the Preserved Tablet will occur.
Conditional Predestination: The predestination in which change may occur. For example, it may be written in predestination that if a certain person gives charity, he will be cured of the illness, and if he does not give charity, he will not be cured.²
....................
[1] These categories of predestination are in relation to creation; all the decisions of Allah Most High, in relation to His own Essence, are good.
[2] This division of predestination is in relation to creation; with Allah Most High, predestination is only irrevocable.
┈•••❈﴿ راه فلاح ﴾❈•••┈
نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷ | 592 |
| 12 | ذُوالْجَلَالِ وَالْاِکْرَامِ الْمُقْسِطُ الْجَامِعُ الْغَنِیُّ الْمُغْنِیُّ الْمَانِعُ الضَّآرُّ النَّافِعُ النُّوْرُ الْھَادِی الْبَدِیْعُ الْبَاقِی الْوَارِثُ الرَّشِیْدُ الصَّبُوْرُ.
[33-33]: The person who memorises these ninety-nine Names of Allah Most High will enter Paradise on the Day of Judgement.
[34-34]: Help should be sought from Allah Most High alone. That is, in matters that are not within human power, help should be sought only from Allah Most High.
[35-35]: Allah Most High alone is deserving of a vow.
[36-36]: In the Name of Allah Most High only, devotional offering and charity should be made.
[37-37]: Allah Most High alone is worthy of prostration.
[38-38]: Allah Most High alone is the Fulfiller of needs.
[39-39]: Allah Most High alone is the Remover of difficulties.
[40-40]: Allah Most High alone has complete authority over everything.
[41-41]: Allah Most High alone has absolute power.
[42-42]: It is permissible to call Allah Most High “Khuda”, just as it is permissible to call “Rahman” merciful and “Rabb” sustainer.
[43-43]: Allah Most High’s Essence is incomparable; that is, no one’s essence is like the Essence of Allah Most High.
[44-44]: Allah Most High’s Attributes are incomparable; that is, no one’s attributes are like the Attributes of Allah Most High.
[45-45]: Allah Most High is free from sleep and drowsiness.
[46-46]: Allah Most High hears every call of everyone at any time.
[47-47]: Allah Most High sees everyone at all times.
[48-48]: Allah Most High alone grants children. If He wills, He gives a daughter; if He wills, He gives a son; if He wills, He gives both a son and a daughter; and if He wills, He gives nothing.
[49-49]: Allah Most High alone grants healing.
[50-50]: Nothing is necessary or obligatory upon Allah Most High.
......................
[1] The different parts of the body: hands, feet, eyes, etc.
┈•••❈﴿ راه فلاح ﴾❈•••┈
نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷ | 680 |
| 13 | ┈•••◈❈﴾ Islamic Beliefs - 2 -﴿◈❈•••┈
Allah جلَّ جلالُہ
Fifty beliefs concerning Allah جلَّ جلالُہ should be known.
[1-1]: Allah Most High is One in His Essence, Attributes and Names.
[2-2]: Allah Most High is neither anyone’s father, nor is He anyone’s offspring.
[3-3]: Allah Most High is free from body.
[4-4]: Allah Most High is free from direction.
[5-5]: Allah Most High is free from place/space.
[6-6]: Allah Most High is free from time.
[7-7]: Allah Most High is free from modality.
[8-8]: Allah Most High did Istewa upon the Throne, as befits His majesty.
[9-9]: Allah Most High’s knowledge and power encompass everything.
[10-10]: Allah Most High’s Essence has always existed and will always remain.
[11-11]: Allah Most High’s Attributes have always existed and will always remain.
[12-12]: Allah Most High is free from body and bodily limbs.
[13-13]: Allah Most High is free from movement and stillness. That is, Allah Most High cannot be called moving or stationary.
[14-14]: Allah Most High is free from form and colour.
[15-15]: Allah Most High is free from resemblance to creation.
[16-16]: Allah Most High is dependent upon no one, while every single particle of the universe is dependent upon Allah Most High.
[17-17]: Allah Most High is the Creator of all the worlds.
[18-18]: Allah Most High is the Owner of all the worlds, meaning that Allah Most High has complete authority over every particle of the universe.
[19-19]: Allah Most High is the Creator of human deeds and actions, while the human being is the acquirer of his deeds.
[20-20]: Allah Most High is the One who brought the universe into existence. That is, this universe did not come into existence by itself; rather, Allah Most High is the One who made it.
[21-21]: Nothing can obstruct Allah Most High’s will.
[22-22]: Every statement and every report of Allah Most High is true.
[23-23]: Allah Most High has the power to change His decisions, but He does not change them.
[24-24]: Allah Most High may question everyone, but no one may question Allah Most High.
[25-25]: Allah Most High is free from every defect.
[26-26]: Whatever Allah Most High creates, He does not create it for His own benefit, but for the benefit of creation.
[27-27]: When Allah Most High gives someone illness or death, Allah Most High has no fear of harm or retaliation.
[28-28]: Allah Most High’s knowledge is perfect. Allah Most High knows everything that has happened in this world, everything that is happening and everything that will happen.
[29-29]: Allah Most High alone is the Knower of the Unseen. Allah Most High knows the things that we can see, and He also knows those that cannot be seen.
[30-30]: Allah Most High’s granting of reward for righteous deeds is “generosity”, His punishment for sin is “justice”, and His forgiveness of a sinner is “grace”.
[31-31]: Allah Most High alone is deserving of worship; apart from Allah Most High, no one deserves to be worshiped.
[32-32]: Allah Most High has many Beautiful Names, of which ninety-nine are famous:
ھُوَ اللّٰهُ الَّذِیْ لَا اِلٰہَ اِلَّا ھُوَ الرَّحْمٰنُ الرَّحِیْمُ الْمَلِكُ الْقُدُّوْسُ السَّلَامُ الْمُؤْمِنُ الْمُھَیْمِنُ الْعَزِیْزُ الْجَبَّارُ الْمُتَکَبِّرُ الْخَالِقُ الْبَارِیُٔ الْمُصَوِّرُ الْغَفَّارُ الْقَھَّارُ الْوَھَّابُ الرَّزَّاقُ الْفَتَّاحُ الْعَلِیْمُ الْقَابِضُ الْبَاسِطُ الْخَافِضُ الرَّافِعُ الْمُعِزُّ الْمُذِلُّ السَّمِیْعُ الْبَصِیْرُ الْحَکَمُ الْعَدْلُ اللَّطِیْفُ الْخَبِیْرُ الْحَلِیْمُ الْعَظِیْمُ الْغَفُوْرُ الشَّکُوْرُ الْعَلِیُّ الْکَبِیْرُ الْحَفِیْظُ الْمُقِیْتُ الْحَسِیْبُ الْجَلِیْلُ الْکَرِیْمُ الرَّقِیْبُ الْمُجِیْبُ الْوَاسِعُ الْحَکِیْمُ الْوَدُوْدُ الْمَجِیْدُ الْبَاعِثُ الشَّھِیْدُ الْحَقُّ الْوَکِیْلُ الْقَوِیُّ الْمَتِیْنُ الْوَلِیُّ الْحَمِیْدُ الْمُحْصِی الْمُبْدِیُٔ الْمُعِیْدُ الْمُحْیِیُ الْمُمِیْتُ الْحَیُّ الْقَیُّوْمُ الْوَاجِدُ الْمَاجِدُ الْوَاحِدُ الْاَحَدُ الصَّمَدُ الْقَادِرُ الْمُقْتَدِرُ الْمُقَدِّمُ الْمُؤَخِّرُ الْاَوَّلُ الْاٰخِرُ الظَّاھِرُ الْبَاطِنُ الْوَالِی الْمُتَعَالِ الْبَرُّ التَّوَّابُ الْمُنْتَقِمُ الْعَفُوُّ الرَّءُوْفُ مَالِكُ الْمُلْكِ | 637 |
| 14 |  No text... | 606 |
| 15 | عقاید اسلامی.pdf | 1 400 |
| 16 |  No text... | 1 252 |
| 17 | توسل را به زبان ساده بفهمیم
وکیل احناف، حضرت مولانا محمد امین صفدر اکاڑوی رحمه الله فرمودند:
همان گونه که خداوند متعال دعا را در همه جا می شنود، اما در مکان های متبرک، مانند مسجد و حرم پاک، امید به زودتر مستجاب شدن دعا بیشتر است.
خداوند متعال دعا را در هر زمانی می شنود، اما در اوقات متبرک، امید به استجابت سریع تر بیشتر است.
خداوند متعال دعای هر کسی را میشنود، با این حال مردم از بزرگان و صالحان زنده می خواهند برایشان دعا کنند، زیرا امید به زودتر مستجاب شدن دعا وجود دارد.
به همین ترتیب، خداوند متعال هر نوع دعایی را می شنود، اما به سبب توسل، امید به زودتر مستجاب شدن دعا بیشتر است و این امر از راه تجربه نیز ثابت شده است.
📚 تجلیات صفدر، جلد ۷، صفحه ۳۸۳ | 641 |
| 18 | ❋✿❋✾❂❀❀❂✾❋✿❋
(( ای ظهور تو شباب زندگی ﷺ ))
❋✿❋✾❂❀❀❂✾❋✿❋
ای ظهور تو شباب زندگی
جلوه ات تعبیر خواب زندگی
ای زمین از بارگاهت ارجمند
آسمان از بوسهٔ بامت بلند
شش جهت روشن ز تاب روی تو
ترڪ و تاجیڪ و عرب هندوی تو
از تو بالا پایهٔ این ڪائنات
فقر تو سرمایهٔ این ڪائنات
در جهان شمع حیات افروختی
بندگان را خواجگی آموختی
بی تو از نابودمندی ها خجِل
پیڪران این سرای آب و گِل
تا دمِ تو آتشی از گِل گشود
توده های خاڪ را آدم نمود
تا مرا افتاد بر رویت نظر
از اَب و اُم گشته ای محبوب تر
عشق در من آتشی افروخت است
فرصتش بادا ڪه جانم سوخت است
ناله ای مانند نَی سامان من
آن چراغ خانهٔ ویران من
ای فروغت صبح اعصار و دُهور
چشم تو بینندهٔ ما فی الصُّدور
رختِ جان تا در جهان آورده ام
آرزوی دیگری پرورده ام
از پدر تا نام تو آموختم
آتش این آرزو افروختم
هست شأن رحمتت گیتی نواز
آرزو دارم ڪه میرم در حجاز
از درت خیزد اگر اجزای من
وای امروزم خوشا فردای من
فَرُّخا شهری ڪه تو بودی در آن
ای خنڪ خاڪی ڪه آسودی در آن
«مسڪن یار است و شهر شاه من
پیش عاشق این بود حُبُّ الوطن»
ڪوڪبم را دیدهٔ بیدار بخش
مرقدی در سایهٔ دیوار بخش
تا بیاساید دل بی تاب من
بستگی پیدا ڪند سیماب من
با فلڪ گویم ڪه آرامم نگر
دیده ای آغازم انجامم نگر
محمد ابراهیم تیموری
۲ ربیع الاول ۱۴۳۹ قمری
┄┅┅✿❀❀✿┅┅┄
https://t.me/RaaheFalaah/1706
┈•••❈﴿ راه فلاح ﴾❈•••┈
نشر تعالیم اسلام مطابق مذهب اهل سنت و جماعت بر مبنای فقه شریف حنفی
در فیسبوک: fb.me/RaheFalaah
در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷ | 629 |
| 19 | 4_5807743326991942361.m4a | 416 |
| 20 | 💐💖💐💖💐💖💐💖💐
عرض احسن به آستانۀ نبوَّت کُبری عَلیٰ صَاحِبِهَا الصَّلوٰۃُ وَالسَّلامْ از حضرت مولانا مناظر احسن گیلانی نَوَّر َاللهُ مَرْقَدَهُ
💐💖💐💖💐💖💐💖💐
یک بیکس نادانی، آشفتۀ بی جانی
واراندۀ هر خانی، از کرده پشیمانی
آمد به درت بنگر
ای خاتم پیغمبر، یا قاسمِ اَلْکَوْثـَر
ای سرورِ هر سرور، ای رهبر هر رهبر
ای آنکه توئی افسر، هر کهتر و هر مهتر
فی الْمَبْدءِ وَ الْمَحْشَر، ای هستیِ تو محَر
لِلْاَکْبَرِ وَ الْاَصْغَر، ای طلعت تو مظهر
لِلْاَوَّلِ وَ الْآخَر، ای رحم جهان پـرور
آقای کرم گستر
آمد به درت بنگر
امروز چه مهمانی، ناکاره و نادانی
آلودۀ عصیانی، آغشتۀ دامانی
بازیچۀ شیطانی، از کرده پشیمانی
آمد به درت بنگر
نی مونس و نی یاور
نی ساز نه سامانی، نی علم نه عرفانی
نی دین نه ایمانی، نی فضل نه احسانی
از خانـۀ ویرانی، وز کلبۀ احزانی
وز مجلس و زندانی، ناشکری و کُفرانی
آمد به درت بنگر
کَالْحَائِرِ وَ الْمُضْطَر
با چاک گریبانی، با سینۀ بریانی
با دیدۀ گریانی، با اشک فراوانی
با ناله و افغانی، با شورش پنهانی
با دانش حیرانی، با عقل پریشانی
در صورت عطشانی، در گریۀ درمانی
خواهد ز تو فرمانی، پروانۀ غفرانی
آمد به درت بنگر
اَلْبَائِسُ وَ الْمُعْتَر
شاها تو به من منگر، بر رحمت خود بنگر
انصاف تو کن آخر، غیر از تو مرا دیگر
مَنْ نَاظِرُ وَ النَّـاصَر، وَالشَّافِعْ وَ مُسْتَغْفَر
تو جوشش رحمانی، تو سایۀ یزدانی
تو شاهد ربّانی، تو جلوۀ سُبحانی
تو مرکز أعیانی، تو جوهر فَرْوانی
تو مبدء أکوانی، تو مقصد إمکانی
تو مرجع و پایانی، تو جانی و جانانی
هم روحی و روحانی، تو زُبدۀ انسانی
تو نَیـِّر فارانی، تو دُرّۀ عَدْنانی
تو مَهْبَط قرآنی، تو خاتم ادیانی
هان دینی و ایمانی
ای آنکه تو درمانی
هر رنج و پریشانی، بنگر که مسلمانی
تورانی و ایرانی، هم هندی و افغانی
هم مصری و سودانی، از نَرْغۀ شیطانی
وز جَذْبۀ حیوانی، وز دانش نفسانی
وز شورش عمرانی، یونانی و رومانی
افرنگی و بِرْطانی، در سَکْرت وهمانی
در لطمۀ نادانی، در ورطۀ ظُلمانی
در فتنه و طغیانی، فِی الْبَغْیِ وَ عُدْوانِی
هان دست دعا بگشا
از ذَرْوَۀ اَوْ اَدْنیٰ(١) وز قُبَّۀ مَا اَوْحیٰ(٢)
ای مَرضِیِّ تو تَرْضیٰ(٣) وی ملّت تو بیضا
فَاللَّیْلُ لَقَدْ یَغْشیٰ (۴) وَالْکُفْرُ قَدِ اسْتَعْلیٰ (۵)
ذَا اُمَّتَکَ الضُّعْفیٰ (٦) فِیْ سَیْطَرَةِ الْاَعْدَاء (٧)
هان سَهْمُکَ لاَیَطْغیٰ (٨) وَ رَمْیُکَ لاَ یَخْطیٰ (٩)
واللهُ هُوَ الاَعْلیٰ (۱٠) وَالْحَقُّ فَلاَ یُعْلیٰ (١۱)
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(۱) تلمیح است به سوی سورۀ نجم «ثُمَّ دَنیٰ فَتَدَلّٰی فَکَانَ قَابَ قَوْسَیْنِ اَوْ اَدْنٰی».
(٢) تلمیح است به سوی سورۀ نجم «فَاَوْحیٰ اِلیٰ عَبْدِهِ مَا اَوْحٰی».
(٣) اشاره به آیت «وَ لَسَوْفَ یُعْطِیْکَ رَبُّکَ فَتَرْضٰی» است یعنی به زودی خداوند ترا آنقدر عطا کند که تو راضی شوی. مرضی یعنی رضایت و خوشی.
(۴) شب فرا گرفت.
(۵) و کفر بالا گرفت.
(٦) و این امت ضعیف توست.
(7) که در سیطرۀ دشمنان افتاده است.
(٨) هان تیر تو از نشان خطا نمی رود.
(٩) و نشانۀ تو را غلط نمی توان گفت.
(۱٠) و خداوند از همه بلندتر است.
(۱۱) و حق مغلوب نخواهد شد.
💐💖💐💖💐💖💐💖💐
┈••❈﴿محمد ابراهیم تیموری﴾❈••┈
۲۲ ربیع الثانی ۱۴۳۸ قمری
راه فلاح در واتس اپ: ۰۰۴۴۷۷۷۶۰۰۳۱۳۷
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