⚡️Aqeedah Quiz – Where Do You Stand?⚡️

We study Physics, Mathematics, and Chemistry.
We solve complex equations.
We graduate from IITs, NITs, and top universities.
We understand Energy Audits, M&V, and advanced systems.

🛑But pause for a second…

Do we understand that one thing upon which our entire Hereafter depends?

That is — Aqeedah (Belief).
Not just any belief — but Sahih Aqeedah.
The belief of the Prophet ﷺ and his Companions (رضي الله عنهم).

💡Take this short quiz to reflect on where you stand in understanding your Aqeedah.

A few minutes of your time… could redirect your entire life’s purpose.

👉 Attempt the Aqeedah Quiz Here:
https://docs.google.com/forms/d/e/1FAIpQLSftHp-DnPeUja9zq0ejWtOW9TGLMFZNL0HYfSVETk7cW2UyuQ/viewform?usp=dialog

After you complete it, take the next step:

Begin a systematic study of Sahih Aqeedah —
So that when you stand on that Great Day, you stand with clarity, conviction, and correct belief.

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https://www.youtube.com/watch?v=QbuIUmBdg-c

al-allaamah ash-shaykh Muhammad ibn Saalih al-Uthaymeen rahimahullaah answers this important question

There is a point of confusion regarding the phrase “peace be upon you, O Prophet” in the Tashahhud.

السلام عليك أيها النبي! ورحمة الله وبركاته

This confusion arises from two angles.

1️⃣The first issue:
How is it valid for a person in prayer to address (the Prophet ﷺ) directly, when he is a human being — while the Prophet ﷺ said, “Indeed, this prayer is not suitable for any of the speech of human beings.”

2️⃣The second issue:
How is it valid to address him when he does not hear, being far away from the one praying?

Answer

➡️As for the first issue, we say: addressing the Prophet ﷺ in this way is an exception to the statement of the Messenger ﷺ that “this prayer is not suitable for the speech of human beings.”

That is why the scholars said: if someone, while praying, uses the kāf (the Arabic pronoun of direct address “you”) for anyone other than Allah or His Messenger, his prayer becomes invalid. For example, if a man enters upon you while you are praying and says, “As-salāmu ʿalayk,” and you reply, “ʿAlayka as-salām,” your prayer is invalid — unless you were unaware (of the ruling).

➡️As for the second issue, which is: how can he be addressed while he is absent, does not hear, and has passed away (peace be upon him)?

The answer is that our greeting reaches him. For the Messenger ﷺ said: “Send salutations upon me, for your salutations are conveyed to me wherever you are.”

So when you send peace upon him, your salām reaches him no matter where you are. And because of the strength of your presence of mind and awareness of him, you address him as if he were standing before you — even though he is far away.

Allaahu Aalam

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Al-‘Allaamah Ash-Shaykh Muhammad ibn Saalih al-‘Uthaymeen rahimahullaah is aham sawal ka jawab detay hain:

https://www.youtube.com/watch?v=QbuIUmBdg-c

Tashah-hud ke lafz “As-salaamu ‘alayka ayyuhan-nabiyyu wa rahmatullaahi wa barakaatuh” ke bare mein kuch logon ko shakk hota hai.

Yeh shakk do pehluon se uthta hai:

1️⃣ Pehla mas'alah:
Namaz mein insaan Nabi ﷺ ko seedha mukhatib kaise kar sakta hai, jabke Nabi ﷺ ne farmaya: “Yeh namaz insaano ki baat-cheet ke liye munasib nahi.”

2️⃣ Doosra masa'lah:
Jab wo (Nabi ﷺ) door hain, sunn nahi sakte, aur wafaat pa chuke hain, to unse mukhatib kaise ho sakte hain?

Jawab:

➡️ Pehle mas'ale ka jawab:
Nabi ﷺ ko is tarah mukhatib karna unke is qoul se mustasna (exception) hai — “Yeh namaz insaano ki baat-cheet ke liye munasib nahi.”

Isi liye ‘ulama ne kaha hai: agar koi namaz mein kaaf dhameer (Arabic mein “tum” ya “aap”) kisi aur ke liye istimaal kare, Allah ya Rasool ﷺ ke siwa, to uski namaz toot jaati hai.
Misal ke taur par, agar koi aadmi aap ke paas aaye jab aap namaz mein hain aur kahe: “As-salaamu ‘alayk”, aur aap jawab dein “‘Alayka as-salaam”, to aapki namaz toot jaayegi — agar aapko hukm ka ilm na ho to alag baat hai.

➡️ Doosre mas'ale ka jawab:
Yeh ke kaise unhe mukhatib kiya jaaye jab wo gaa'ib hain, aur sunte nahi, aur wafaat pa chuke hain (ṣallallaahu ‘alayhi wa sallam)?

To jawab yeh hai ke hamara salaam un tak pahunchaya jaata hai.
Rasool ﷺ ne farmaya: “Mujh par durood bhejo, kyunki tumhara salaam mujhe jahaan kahin bhi ho, pohcha diya jaata hai.”

To jab tum un par salaam bhejte ho, tumhara salaam un tak zaroor pahunchta hai, chahe tum kahin bhi ho.
Aur jab tum apne dil aur zehan mein unki haazri ko puri taqat se mehsoos karte ho, to tum unse aise mukhatib hote ho jaise wo tumhare saamne maujood hain — halaan ke wo apni qabr main hain hayaat-e-barzakh me.

Allaahu A‘lam

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Ruling on Women Travelling alone without a Mahram - Dr.Mutlaq Jaasir Hafidhahullaah

https://youtu.be/moffNnJ4qHs

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Tafseer of Qur'aan by using Qur'aan

Taken and translated from the lecture of ash-Shaykh Dr. Waleed as-Sa'eedaan hafidhahullaah

The most authentic method of Qur’anic interpretation is interpreting the words of Allah by the words of Allah. The most sound approach to tafsīr is to interpret the speech of Allah through the speech of Allah itself.

This method is referred to by the scholars—may Allah have mercy on them—as tafsīr al-Qur’ān bil-Qur’ān (interpreting the Qur’an by the Qur’an). The imams of Ahl al-Sunnah wa’l-Jamā‘ah have excelled greatly in this approach to tafsīr.

Among the foremost who excelled in this method was Imām al-Shanqīṭī رحمه الله, who devoted an entire tafsīr to it, titled Aḍwā’ al-Bayān fī Tafsīr al-Qur’ān bil-Qur’ān. Likewise, Ibn Kathīr excelled in this approach, and before him Imām Ibn Jarīr al-Ṭabarī رحمه الله. Even before them were the righteous predecessors (al-salaf al-ṣāliḥ), and before the salaf were the Companions of the Messenger of Allah ﷺ. In fact, even before the Companions, the Messenger himself ﷺ explained some verses of the Qur’an by means of other verses.

This, then, is the most authentic method of tafsīr without exception. So, O student of knowledge, if you find the explanation of a verse in another verse, then cling to that interpretation firmly with your molar teeth. For the one who speaks is most knowledgeable of what he says and most aware of the meaning of his own words, more so than anyone else.

As the poet said, and as the proverb states:
“The people of Makkah know its mountain paths best.”

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Qur'aan ki Tafseer Qur'aan ke Zariye

(Shaykh Dr. Waleed as-Sa'eedaan hafidhahullaah ke dars se lekar tarjuma kiya gaya hai)

تیسرا قاعدہ:
قرآن کی تفسیر کا سب سے زیادہ صحیح طریقہ یہ ہے کہ اللہ کے کلام کی تفسیر اللہ ہی کے کلام کے ذریعے کی جائے۔ قرآن کی تفسیر کا سب سے مضبوط اور معتبر طریقہ یہ ہے کہ اللہ کے کلام کو اسی کے کلام کے ذریعے سمجھا جائے۔

اور اس طریقے کو اہلِ علم رحمہم اللہ نے تفسیر القرآن بالقرآن کا نام دیا ہے۔ اہلِ سنت والجماعت کے ائمہ، جنہوں نے علمِ تفسیر میں قدم رکھا، اس طریقے میں غیر معمولی مہارت رکھتے تھے۔

اور اس میدان میں سب سے نمایاں نام امام شنقیطی رحمہ اللہ کا ہے، کیونکہ انہوں نے خاص طور پر اسی اصول پر ایک مکمل تفسیر تصنیف کی اور اس کا نام أضواء البيان في تفسير القرآن بالقرآن رکھا۔

اسی طرح ابن کثیر نے بھی اس طریقے میں کمال دکھایا، اور ان سے پہلے امام ابن جریر طبری رحمہ اللہ۔ بلکہ ان سب سے پہلے سلفِ صالحین، اور سلف سے پہلے رسول اللہ ﷺ کے صحابہ کرام تھے۔

بلکہ صحابہ کرام سے بھی پہلے خود رسول اللہ ﷺ نے بعض آیات کی تفسیر قرآن ہی کی دوسری آیات کے ذریعے فرمائی۔

پس یہ تفسیر کا بالکل سب سے صحیح طریقہ ہے۔ اے طالبِ علم! اگر تم کسی آیت کی تفسیر کسی دوسری آیت میں پاؤ،

تو اس تفسیر کو مضبوطی سے تھام لو، اپنے داڑھ کے دانتوں سے پکڑ لو، کیونکہ جو کلام کہتا ہے وہ اپنے کلام کے معنی کو دوسروں سے زیادہ بہتر جانتا اور سمجھتا ہے۔

اور جیسا کہ شاعر نے کہا، اور جیسا کہ ایک معروف کہاوت ہے:
“مکہ کے لوگ اس کے پہاڑی راستوں کو سب سے بہتر جانتے ہیں۔”

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Shirk with Allaah and Rights of people are NOT forgiven if a person dies upon it

Shirk (associating partners with Allah) and the rights of creation do not fall within the scope of forgiveness.
﴿إِنَّ اللَّهَ لَا يَغْفِرُ أَنْ يُشْرَكَ بِهِ وَيَغْفِرُ مَا دُونَ ذَٰلِكَ لِمَنْ يَشَاءُ﴾

Allah does not forgive associating partners with Him, but He forgives what is less than that for whom He wills.

Shirk is not forgiven with respect to the right of Allah because it is a direct violation of His right.

Likewise, the rights of created beings are not forgiven. Whoever dies while his record contains slander, backbiting, theft, or unlawfully consuming people’s wealth will be held accountable for it on the Day of Resurrection. Allah does not waive these rights nor forgive them without restitution.

The Prophet ﷺ explained that the records with Allah are three: one that is forgiven, one that is not forgiven, and one that is not left unattended.

«الدواوين عند الله عز وجل ثلاثة: ديوان يُغفر، وديوان لا يُغفر، وديوان لا يُترك»

The record that is not left unattended refers to injustice committed by people against one another.

Retribution is inevitable. Even martyrdom in the path of Allah does not absolve a person of the rights owed to people.

The Prophet ﷺ said that a martyr is forgiven at the first drop of his blood, except for debt.

«يُغفر للشهيد عند أول دفعة من دمه إلا الدَّين»

Therefore, a person of reason must be cautious that nothing involving shirk or the rights of people is written in his record.

Return the rights of people while you are alive, before death arrives. After death, claiming that others had rights over you will be of no benefit.

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Examples of Tafseerul Qur'aan bil-Qur'aan

Among these examples is the statement of Allah, the Exalted: “And when We parted the sea for you and saved you” [Al-Baqarah: 50].

Here, Allah the Exalted did not clarify the manner in which the sea was parted, but He clarified it in another verse in His statement: “Strike the sea with your staff, and it split, and each part became like a great mountain” [Ash-Shu‘arā’: 63].

Meaning, like a massive mountain—one mountain on this side and one on that side; a mountain of waves here and a mountain of waves there—while between them was a path suitable for walking upon, by the power of Allah the Exalted.

Likewise is the statement of Allah, the Exalted: “And We drowned the family of Pharaoh” [Al-Baqarah: 50].

Here, Allah the Exalted did not clarify the manner of their drowning, but He clarified it in Surah Yunus in His statement: “So Pharaoh pursued them with his soldiers in tyranny and aggression until, when drowning overtook him, he said: ‘I believe that there is no deity except the One in whom the Children of Israel believe, and I am among the Muslims’” [Yunus: 90].

And the verses conveying this meaning are many.

Likewise is the statement of Allah, the Exalted: “And We appointed for Moses forty nights” [Al-Baqarah: 51].

Allah the Exalted did not clarify whether the forty nights were given together or separately, but He clarified in another verse that the appointment occurred in two stages: the first appointment was for thirty nights, and the second completed them with ten more, as stated in Surah Al-A‘raf: “And We appointed for Moses thirty nights and completed them with ten” [Al-A‘raf: 142].

Thus, this represents one of the greatest principles in Qur’anic interpretation.

🌿Qur'aan ki Tafseer Qur'aan ke Zariye🌿 ki kuch misaalen

ان مثالوں میں اللہ عز وجل کا یہ فرمان بھی شامل ہے: “اور جب ہم نے تمہارے لیے سمندر کو چیر دیا اور تمہیں نجات دی” [البقرہ: 50]۔

یہاں اللہ عز وجل نے یہ وضاحت نہیں فرمائی کہ سمندر کس طریقے سے پھاڑا گیا، لیکن ایک دوسری آیت میں اس کی وضاحت فرما دی، جیسا کہ اللہ تعالیٰ کا فرمان ہے: “اپنی لاٹھی سمندر پر مارو، تو وہ پھٹ گیا، اور اس کا ہر حصہ ایک عظیم پہاڑ کی طرح ہو گیا” [الشعراء: 63]۔

یعنی ایک بہت بڑے پہاڑ کی مانند—ایک پہاڑ اِس جانب اور ایک پہاڑ اُس جانب، اِدھر لہروں کا پہاڑ اور اُدھر لہروں کا پہاڑ—اور ان دونوں کے درمیان اللہ عز وجل کی قدرت سے چلنے کے قابل راستہ موجود تھا۔

اسی طرح اللہ عز وجل کا یہ فرمان ہے: “اور ہم نے فرعون والوں کو غرق کر دیا” [البقرہ: 50]۔

یہاں اللہ عز وجل نے ان کے غرق ہونے کی کیفیت بیان نہیں کی، لیکن سورۃ یونس میں اس کی وضاحت فرما دی، جیسا کہ اللہ عز وجل کا فرمان ہے: “پس فرعون اور اس کے لشکروں نے سرکشی اور زیادتی کے ساتھ ان کا پیچھا کیا، یہاں تک کہ جب اسے ڈوبنے نے آ لیا تو اس نے کہا: میں ایمان لایا کہ کوئی معبود نہیں مگر وہی جس پر بنی اسرائیل ایمان لائے، اور میں مسلمانوں میں سے ہوں” [یونس: 90]۔

اور اس مفہوم پر دلالت کرنے والی آیات بہت زیادہ ہیں۔

اسی طرح اللہ عز وجل کا یہ فرمان ہے: “اور ہم نے موسیٰ سے چالیس راتوں کا وعدہ کیا” [البقرہ: 51]۔

اللہ عز وجل نے یہاں یہ وضاحت نہیں فرمائی کہ یہ چالیس راتیں اکٹھی تھیں یا الگ الگ، لیکن ایک دوسری آیت میں واضح فرما دیا کہ یہ وعدہ دو مرحلوں میں تھا: پہلا وعدہ تیس راتوں کا تھا، اور پھر ان راتوں کو مزید دس راتوں سے مکمل کیا گیا، جیسا کہ سورۃ الاعراف میں اللہ عز وجل کا فرمان ہے: “اور ہم نے موسیٰ سے تیس راتوں کا وعدہ کیا اور انہیں دس سے پورا کیا” [الاعراف: 142]۔

پس یہ قرآن کی تفسیر قرآن ہی کے ذریعے کرنے کے عظیم ترین اصولوں میں سے ایک ہے۔

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👉 https://docs.google.com/forms/d/e/1FAIpQLSf6ekbiOhQooIvLBxoGbnObAN01GQVY5URJrGcyRMIJV8dBiw/viewform?usp=publish-editor

💰 Fee:
💳 One-time nominal fee: Rs. 300 / USD 10

Details: https://t.me/learnddeen/330

📖✨ Certificate Course in Tajwīd ✨📖

📝 Explanation of the Classical Poem " Tuḥfatul Aṭfāl fī Tajwīd al-Qur’ān "

Strengthen your Qur’ān recitation by learning Tajwīd through a renowned poem — explained clearly in English 🌿

📅 Course Details:
⏳ Duration: 7 Days
🎥 Format: 4 Recorded Lectures - NO LIVE CLASS
🌍 Language: English

🧠 Assessments:
✅ Daily Quizzes – 5 MCQs each
🏁 Final Comprehensive Quiz – 20 MCQs
📜 Certificate issued upon successful completion

💰 One-Time Fee:
🇮🇳 INR 300
🌎 USD 10

📝 How to Register:
Fill the form using the link below ⬇️
📲 Add yourself to the WhatsApp group after submission

👉 https://docs.google.com/forms/d/e/1FAIpQLSeuk9zsfM0iT9o-aJaWdm59uFeosmBX6evmAZ_5Ewwtg9zesg/viewform?usp=publish-editor

🌟 Ideal for beginners and students seeking a structured and authentic foundation in Tajwīd.

📢 Join & Share:
📲 WhatsApp Community: https://chat.whatsapp.com/G5E8NPMaf6WI8cxv0RySwy
📢 Telegram Channel: https://t.me/learnddeen
📞 Queries: https://wa.me/966550683699 or https://t.me/junedansari94

🔁 Share with others and be a means of spreading beneficial knowledge.