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SalafiTalk.Net - Ibn Taymiyyah on the Shape of the Heaven and Earth and the Concept of Time and Related Issues

SalafiTalk.Net - Ibn Taymiyyah on the Shape of the Heaven and Earth and the Concept of Time and Related Issues

Ibn Taymiyyah on the Shape of the Heaven and Earth and the Concept of Time and Related Issues

 

تم النشر بواسطة ‏‎Koky Noor‎‏(tooltip)لا يمكن معرفة الناشر إلا بواسطة الأشخاص الذين يديرون هذه الصفحة فقط 25 سبتمبر 2023 
لا يتوفر وصف للصورة.
Topic: Ibn Taymiyyah on the Shape of the Heaven and Earth and the Concept of Time and Related Issues
The Heaven and the Earth are Spherical (Round)
Shaykh ul-Islaam Ibn Taymiyyah was asked about two men who disputed about the nature of the heaven and the earth, are they spherical bodies?
So one of them said that they are spherical and the other one rejected this statement and said that it has no basis, so what is correct?
He replied:
The heavens (as-samaawaat) are circular (i.e round) in the view of the Scholars of the Muslims, and the consensus of the Muslims regarding that has been narrated by more than one from the Scholars, the Imaams of the Muslims, such as Abul-Husayn Ahmad bin Ja`far bin al-Munaadee, one of the senior individuals from the second rank (tabaqah) of the companions of al-Imaam Ahmad, and he has around 400 authored works.
And the consensus regarding that has also been quoted by al-Imaam Abu Muhammad bin Hazm and Abul-Faraj bin al-Jawzee, and the Scholars have reported that with chains of narration well known from the Companions and the Successors (after them), and they mentioned that from the Book of Allaah and the Sunnah of His Messenger, and they spoke about it in great and sufficient detail using textual evidences, even if this had already been established also, by way of mathematical evidences...
[Then the Shaykh addresses briefly the claim of those who were affected by the Astronomers, and who said that it may be possible that the heavenly bodies may be square or hexagonal (but without negating that they maybe spherical]
Then he continues:
And amongst the evidences for that is His, the Most High's saying, "And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating" (Al-Anbiya 21:33) , and the Most High said, "It is not for the sun to overtake the moon, nor does the night outstrip the day.
They all float, each in an orbit". (Ya-Sin 36:40).
Ibn Abbaas and others from the Salaf said, "In a (circular) orbit similar to the orbit of the spinning wheel".
And this (statement) is explicit in indicating istidaarah (circularity) and dawraan (spinning, orbiting), and the basis of this is that "al-falak" in the language is something spherical, circular (al-mustadeer), it is said, "the girls breast tafallaka", when it became round, and the orbit of the round spindle (spinning wheel) is called "falkah", due to its circularity...
Majmoo` al-Fataawaa 6/586-587
.-=abu.iyaad=-.
-=amjad bin muhammad rafiq=-
--as.salafi--
================
The Specialists of Tafseer and Language Are Agreed That Orbits are Circular, That the Notion of Time is Based Upon Movement of Heavenly Bodies and That Absence of Rifts and Flaws in the Heavens Is Due to The Spherical Nature of the Heavenly Bodies
Shaykh ul-Islaam Ibn Taymiyyah continues:
And the specialists of tafseer and language are agreed that "al-falak" is what is round, circular, and the knowledge of the meanings of the Book of Allaah are taken from these two paths, from the specialists of tafseer, those who are trusted in from amongst the Salaf (in this regard), and also from the language, the one with which the Qur'aan was revealed, and it is the language of the Arabs.
And Allaah the Most High said, "He makes the night to go in the day and makes the day to go in the night" (Az-Zumar 39:5), they (the people of language) said, "at-Takweer" (to roll, to wind around) is "at-Tadweer"(making something circular, round).
When you wrap the imaamah around (the head in a circular fashion) it is said, "kawwartu al-imaamah wa kawwartuhaa" (I wrapped the imaamah around), and also it is said concerning that which is round, "kaarah", and its origin is (the word) "koorah", however, the waw has been changed and what is before it (the letter kaaf) has had a fatha placed on it, thus, the waw becomes an alif.
And it is also said, "kurah", and its origin is "koorah", but the same letter has been omitted (the waw), just as has been said concerning (the words) "thubah" and "qulah".
And the night and day, and all of the states of time follow on from movement (al-harakah), for (the notion) of time is based upon the scope (extent, degree) of movement, and movement is established with the moving body.
And when time follows on from such movement, (and this movement) which itself follows on from a body that is described with circularity (in its motion), then the body itself is more befittingly described with circularity (in form, shape).
And the Most High said, "You can see no fault in the creations of the Most Beneficent" (Al-Mulk 67:3), and there is nothing in the heaven except the bodies of those (things) that resemble each other, there is no variation or difference to be found in that, since the roundness comprises all of its sides - but as for things that are triangular, or square, or pentagonal or hexagonal, then there is variation and difference by way of the corners and edges (that comprise these shapes).
Majmoo` al-Fataawaa 6/587-588
.-=abu.iyaad=-.
-=amjad bin muhammad rafiq=-
--as.salafi-

This is worth reading

 

تم النشر بواسطة ‏‎Koky Noor‎‏(tooltip)لا يمكن معرفة الناشر إلا بواسطة الأشخاص الذين يديرون هذه الصفحة فقط 25 سبتمبر 2023 
This is worth reading
The messenger of Allah, Sallallahu 'alayhi wa sallam, visited a man from among the Muslims who had fallen severely ill and he asked him, “Did you use to ask Allah, subhanahu wa ta'ala, for anything specific?”
He replied, “I used to say: ‘Oh Allah, whatever you were going to punish me with in the hereafter, punish me with it in this world instead.’”
The Prophet, Salla Allahu 'alayhi wa sallam, said, “Glory be to Allah, you can't bear that. Would you not say: ‘Oh Allah, bring us good in this world, and good in the hereafter, and save us from the torment of the fire’?”
It is said that Yusuf 'alayhi salaam, after being in prison for a long while, said, “Oh my Lord, you have placed me in prison for a long period of time."
Allah subhanahu wa ta'ala responded, “You asked for prison so we gave you (prison), and had you asked for well-being we would have granted you well-being.”
It is mentioned in the Qur’an as the speech of Yusuf 'alayhi salaam: “Oh my Lord, prison is more beloved to me than that which they (the wife of the Azeez and the women of the city) call me to.”
Recall, how many times you have uttered something similar?
Imam Al-Mawirdi said, “Your trials are a consequence of that which you utter.”
Be careful with your words, be careful with what your tongues utter, because you will be confronted with what you say. Therefore, choose the best in what you seek from Allah subhanahu wa ta'ala and ask Him to give it to you in this world and the next.
In a story which Sheikh Ali At-Tantawi narrates, he says: 'I was a judge in Syria, and it so happened that a group of us were spending the night with one of our friends when I suddenly found it difficult to breathe and felt severely suffocated.
I sought permission from my companions to leave but they insisted that I stay the night with them. But I couldn’t, and I told them I want to take a walk and inhale some fresh air. I left them, walking by myself in the dark, whereupon I heard the sound of someone weeping and praying coming from behind a small hill.
I looked and found a woman who appeared to be in distress and misery. She was crying effusively and praying sincerely to Allah subhanahu wa ta'ala.
I approached her and asked, “What is it that is making you cry, my sister?”
She replied, “My husband is a harsh and unjust man. He threw me out of the house, took my children and swore I will never see them again, and I have nobody and no place to go to.”
“Why don’t you take this to a judge?” I asked.
She continued to cry profusely, “How can a woman like me approach a judge?”'
The sheikh completed the story, crying, 'The woman says all of this but does not realise that Allah subhanahu wa ta'ala had dragged a judge (meaning himself) by the neck to take him directly to her!'
Glory be to Allah! Who ordered him to leave in the darkness of the night? To stop directly in front of her with his two feet and ask her, he himself (as a judge), about her needs?
What supplication did this simple, poor woman make to have it answered with this speed and in this manner?
Oh you who feels distressed and miserable, who thinks that the world has become dark around him, just raise your hands to the sky, and do not say “How can my problems be solved?”
Rather, humble yourself in front of He who hears the footsteps of the smallest ant.
Be certain, be certain that there is something awaiting you after your patience.
Indeed, Allah subhanahu wa ta'ala does not try you with anything except that there is good in it for you, even if you are certain of the opposite.
Soften your heart and be glad.
Were it not for trials and tribulations, Yusuf 'alayhi salaam would have been spoiled on his father’s lap, but with trials and tribulations he became the Azeez of Egypt.
Do you still feel distress and misery after knowing this?
Be upon certainty that there is something awaiting you after your patience, something which will delight you and make you forget completely the bitterness of all pain.
Oh Lord, whoever opens this message, open for him the blessings of the provision of the heavens and the earth, and admit him into paradise without reckoning and punishment, and dispel, oh Lord, his worries and anxiety.'
Ameen! .