بيت الأثار
رفتن به کانال در Telegram
📚 Bayt Al-Āthār 🌿 Authentic Islamic knowledge & Salafī methodology 🖋️ Benefits • Fawā’id • Aqīdah • Manhaj 💡 ﴿ وَقُل رَّبِّ زِدْنِي عِلْمًا ﴾ “My Lord, increase me in knowledge.” — Sūrah Ṭā Hā
نمایش بیشتر1 128
مشترکین
+124 ساعت
اطلاعاتی وجود ندارد7 روز
+630 روز
در حال بارگیری داده...
کانالهای مشابه
ابر برچسبها
اشارات ورودی و خروجی
---
---
---
---
---
---
جذب مشترکین
اوت '26
اوت '26
+15
در 0 کانالها
ژوئیه '26
+27
در 1 کانالها
Get PRO
ژوئن '26
+17
در 0 کانالها
Get PRO
مه '26
+12
در 1 کانالها
Get PRO
آوریل '26
+8
در 0 کانالها
Get PRO
مارس '26
+21
در 0 کانالها
Get PRO
فوریه '26
+21
در 0 کانالها
Get PRO
ژانویه '26
+30
در 2 کانالها
Get PRO
دسامبر '25
+51
در 2 کانالها
Get PRO
نوامبر '25
+43
در 2 کانالها
Get PRO
اکتبر '25
+45
در 0 کانالها
Get PRO
سپتامبر '25
+33
در 3 کانالها
Get PRO
اوت '25
+47
در 0 کانالها
Get PRO
ژوئیه '25
+43
در 2 کانالها
Get PRO
ژوئن '25
+35
در 1 کانالها
Get PRO
مه '25
+39
در 0 کانالها
Get PRO
آوریل '25
+41
در 0 کانالها
Get PRO
مارس '25
+67
در 1 کانالها
Get PRO
فوریه '25
+62
در 0 کانالها
Get PRO
ژانویه '25
+84
در 2 کانالها
Get PRO
دسامبر '24
+49
در 1 کانالها
Get PRO
نوامبر '24
+87
در 1 کانالها
Get PRO
اکتبر '24
+90
در 1 کانالها
Get PRO
سپتامبر '24
+75
در 0 کانالها
Get PRO
اوت '24
+77
در 0 کانالها
Get PRO
ژوئیه '24
+53
در 0 کانالها
Get PRO
ژوئن '24
+748
در 1 کانالها
| تاریخ | رشد مشترکین | اشارات | کانالها | |
| 26 اوت | 0 | |||
| 25 اوت | +2 | |||
| 24 اوت | 0 | |||
| 23 اوت | 0 | |||
| 22 اوت | +1 | |||
| 21 اوت | 0 | |||
| 20 اوت | 0 | |||
| 19 اوت | +1 | |||
| 18 اوت | +1 | |||
| 17 اوت | 0 | |||
| 16 اوت | 0 | |||
| 15 اوت | +1 | |||
| 14 اوت | 0 | |||
| 13 اوت | +1 | |||
| 12 اوت | +2 | |||
| 11 اوت | 0 | |||
| 10 اوت | 0 | |||
| 09 اوت | 0 | |||
| 08 اوت | 0 | |||
| 07 اوت | 0 | |||
| 06 اوت | +1 | |||
| 05 اوت | +1 | |||
| 04 اوت | +1 | |||
| 03 اوت | 0 | |||
| 02 اوت | +2 | |||
| 01 اوت | +1 |
پستهای کانال
| 2 | Note: Proof that the Sunnah aids in understanding the Qur’an.
If we took the opinion of Ṭāwūs, may Allah have mercy upon him, without looking at the Sunnah, we would have understood the verse he used as evidence incorrectly. But when the Sunnah is brought into the picture, it becomes clear that this was not what was intended by the verse. | 2 |
| 3 | sticker.webp | 1 |
| 4 | Shaykh Muḥammad al-Amīn al-Shanqīṭī (d. 1393 AH) said: “As for what has been narrated from Ṭāwūs, may Allah have mercy on him, that he would not attend the marriage of a black woman to a white man, nor of a white woman to a black man, and he would say: “This is included in the saying of Allah the Most High: ‘And they will alter the creation of Allah’ [al-Nisāʾ 4:119]”—then this position is rejected on the basis that although the wording of the verse may potentially encompass this meaning, the Sunnah has demonstrated that this is not what is intended by the verse.
Among the evidence for this is that the Prophet ﷺ approved the marriage of his freedman Zayd ibn Ḥārithah, May Allah be pleased with him, who was white, to his (the Prophet ﷺ) ẓiʾr, Umm Usāmah, who was a black Abyssinian woman.
Likewise, the Prophet ﷺ married Usāmah ibn Zayd to Fāṭimah bint Qays, who was a white Qurashī woman, while Usāmah was black. Furthermore, the sister of ʿAbd al-Raḥmān ibn ʿAwf, from Banū Zuhrah ibn Kilāb, was married to Bilāl. Thus, despite his knowledge and great rank, Ṭāwūs, may Allah have mercy on him, overlooked these evidences.
The statement of Ṭāwūs regarding this verse resembles the statement made by some of the Mālikī scholars that a black woman may be married off under the general authority of the Muslims, based upon the position of Mālik that a woman regarded as low in social standing may be married off under the general authority of a Muslim ruler when she has no specific guardian possessing the right of compulsion. They said: ‘The black woman is absolutely considered low in social standing, because blackness is a deformity in physical creation.’
This statement is rejected by the al-Muḥaqqiqīn among the scholars. Rather, the truth is that a black woman may be noble, and she may be beautiful. Some of the al-Udabāʾ said:
‘And a woman black of complexion shows you a face,
Upon which you see the waters of delight flowing.
My eye beheld her, and it gazed upon her,
For the form of a thing is naturally drawn toward that which resembles it.’”
📓-[أضواء البيان ١/٤٩٣]. | 77 |
| 5 |  +1بدون متن... | 73 |
| 6 | sticker.webp | 156 |
| 7 | Shaykh Ṣāliḥ al-Fawzān said: “Three conditions are stipulated regarding the one who is called upon:
1️⃣. That he possesses what is being requested from him.
2️⃣. That he hears the one calling upon him.
3️⃣. That he is able to respond.
These matters are only found together in Allah, Glorified and Exalted is He, for He is the Owner, the All-Hearing, the All-Powerful to respond.
As for these objects of worship, then:
1️⃣. They are needy; they possess no ownership.
2️⃣. They do not hear the one who calls upon them.
3️⃣. Even if they were to hear, they are not capable of responding.
Thus, in His saying, “They do not possess even a qiṭmīr”, the first condition is negated.
And in His saying, “If you call upon them, they do not hear your supplication,” the second condition is negated.
And in His saying, “And even if they heard, they would not respond to you,” the third condition is negated.
Therefore, calling upon them is invalid.”
📓-[المنتقى من شروح كتاب التوحيد ١/٣٨٠]. | 166 |
| 8 |  +1بدون متن... | 140 |
| 9 | sticker.webp | 291 |
| 10 | Shaykh Ṣāliḥ ibn ʿAbd al-ʿAzīz Āl al-Shaykh said: “So the issue during times of fitnah is not whether a man appears righteous or not righteous, obedient or disobedient, devoted in worship or not devoted in worship. These things are not the criterion.
Rather, the criterion is:
Is he following the Book of Allah, the Mighty and Majestic, according to what the Salaf established, what the Ṣaḥābah established, and what the Imāms of Islam established—or is he not following that?
If he adheres to that, then he is the one who is saved. Otherwise, the trials are many, and arguments based upon doubtful matters are plentiful.
For this reason, Allah, the Most High, said:
“So as for those in whose hearts there is a deviation (from the truth) they follow that which is not entirely clear thereof, seeking Al-Fitnah (polytheism and trials, etc.),” [Surah Āl ʿImrān | Ayah 7]
Here Allah mentions that the presence of deviation (zaygh) exists before following the ambiguous verses. Had there not been deviation in the heart, he would have believed in the ambiguous verses just as he believed in the clear verses, and the matter would not have become confused for him.
The reality is that the way out of fitnah is the Book of Allah—acting upon what it contains of rulings, commands and prohibitions, and believing what it contains of reports and matters of ʿaqīdah.”
📓-[شرح أصول الإيمان ص. ١٨٦]. | 297 |
| 11 |  +1بدون متن... | 225 |
| 12 | sticker.webp | 236 |
| 13 | Shaykh al-ʿAllāmah Rabīʿ ibn Hādī ʿUmayr al-Madkhalī said: “If you pledge allegiance to an Imām, then do not betray. Be from those who are faithful (to their pledge). For this reason, when some people wanted to break the pledge of allegiance to Yazīd—and Yazīd was a wicked sinner, a tyrant, an oppressor, and he did this and that.
Al-Ḥusayn was killed (i.e. during his rule), and grave atrocities were committed against the people of al-Madīnah. Yet despite that, Ibn ʿUmar, May Allah be pleased with them, and others from the senior Companions who were present denounced this. They denounced it with severe condemnation: How can they break this covenant, and how can they violate this pledge of allegiance?!
Ibn ʿUmar gathered his sons and his family, then made the tashahhud, then said: ‘As for what follows: Indeed, we have pledged allegiance to this man upon the pledge of Allah and His Messenger, and indeed I heard the Messenger of Allah ﷺ saying: ‘Indeed, the betrayer will have a banner erected for him on the Day of Resurrection, and it will be said: This is the betrayal of so-and-so.’
And indeed, from the greatest acts of betrayal is that a man pledges allegiance to another man upon the pledge of Allah and His Messenger, then breaks his pledge of allegiance. So let none of you withdraw his allegiance from Yazīd, and let none of you involve himself in this affair, lest there be a complete and decisive separation between me and him.’”
📓-[نفحات الهدى والإيمان من مجالس القرآن ص. ١٣٢-١٣٣]. | 252 |
| 14 |  +2بدون متن... | 197 |
| 15 | sticker.webp | 219 |
| 16 | Shaykh Muḥammad ibn Ṣāliḥ al-ʿUthaymīn (d. 1421 AH) said: “So if someone were to say: ‘I say: ‘Inna Allāha istawā,’ just as the Qurʾān says, And I do not add anything to that (i.e. he suffices with the wording alone, without affirming its meaning).’?
We say: Shaykh al-Islām (Ibn Taymiyyah, d. 728 AH), may Allah have mercy on him, says: This statement is from the worst statements of the people of innovation and deviation—those who practise tafwīḍ, and who are called the people of tafwīḍ and the people of tajhīl.
That is because this statement opened the door for the philosophers, the Bāṭiniyyah, and others to speak with their falsehood. For they said: ‘If you yourselves are ignorant and do not know what is intended, then we are the ones who know it!’
For this reason, he, may Allah have mercy on him, ruled that this statement is from the worst statements of the people of innovation and deviation—and he spoke the truth, may Allah have mercy on him.
He mentioned this in his book: ‘Al-ʿAql wa al-Naql’, which is ‘Darʾ Taʿāruḍ al-ʿAql al-Ṣarīḥ wa al-Naql al-Ṣaḥīḥ’.
So is it possible that the noblest part of the Qurʾān—namely, that which relates to the Names and Attributes of Allah—should be unknown?
Never! This is impossible.”
📓-[شرح عقيدة أهل السنة والجماعة ص. ١٩٢]. | 234 |
| 17 |  +1بدون متن... | 185 |
| 18 | sticker.webp | 191 |
| 19 | Shaykh Muḥammad ibn Ibrāhīm Āl al-Shaykh (d. 1389 AH) said: “Every person who makes it his habit to revile the judges and the students of knowledge, and to cause confusion against them, then the evil consequence of that returns only upon himself, and his share of it is nothing but failure and the tarnishing of his reputation.
However, all praise is due to Allah, among the Jamāʿah are those in whom there is blessing and who preserve the position of the people of knowledge.
And the matter of causing confusion is not pleasing to Allah, nor to His Messenger, nor to us, nor to the rest of our brothers, nor to the rulers.
And we ask Allah, before everything else, to guide them, and to strengthen the rulers over them by employing the legislated disciplinary punishments which restrain corruption and bring about the rectification of the servants.”
📓-[فتاوى و رسائل الشيخ محمد بن ابراهيم بن عبد اللطيف آل الشيخ ١٢/٣٣٨]. | 199 |
| 20 |  +1بدون متن... | 188 |
