From duality sounds it will lead us to the final unstruct sound where duality ceases we are freed from DEATHS, and not falling in traps in recreation after dissolution because we already went beyond mind s 3 worlds kingdom
There is always differences between knowing God and God s realization.. in knowing God, there is still separation, in separation there is DEATHS ALWAYS, slave to deaths always, and also falling in traps in recreation at end of time during dissolutions..then there should not be any separation, there must be unity, tru real love n grace.. Full revealations of the 100th Names are so vital because we are interested to go beyond, knowing, that is unity. If the full revealations of the 100th names not there, then only knowing God, but not unity.. Majority had thrown this true NAMES or selected 5 sounds into akhirat s Dustbin.. this not the work of real God, it was Mr Mind, kun faya kun
Ok, I hold the view of Imām al-Shāfi'ī. I respect the view of Imām Mālik but the strongest proofs they have are the Qira'āt of the Ahl al-Madīnah because the narrations that mention omitting it are not ṢAHĪH according to all of the مُحَدَّثُون but some of the greatest of them accept those reports, like Imām Mālik and Imām Muslim. ALLĀH knows the best. (Note the fact that I respect and understand every position on this issue with its proofs). السلام عليكم أيها المسلمون.
I do not say that the Imāms Abū Hanīfah and Mālik did not know the proofs and the proof of the former with complete certainty is the relied-upon view of the school of thought of Ibn Mas'ūd but sometimes the معتمد is not the view the founder held.
For your information: The Basmalah The evidence supporting the position that the Basmala ("In the name of Allah, the Most Merciful, the Most Compassionate") is a verse of the Qur'an includes numerous authentic narrations, such as: Ibn ʿAbbās' statement, as narrated by Ibn Jurayj from his father, and from Saʿīd bin Jubayr, where he explained the verse, "We have given you the seven most repeated verses" (Qur'an 15:87), as referring to Sūrah al-Fātiḥah, affirming that the Basmala is included as a verse. This narration has been reported by al-Ḥākim in al-Mustadrak and authenticated by al-Dhahabī in al-Talkhīṣ (note: this narration is mutawātir in al-Mustadrak). Another narration from Ibn ʿAbbās states that when Gabriel brought revelations to the Prophet (ﷺ), the Basmala would signify the start of a new chapter. Ibn ʿAbbās further reported that the Prophet (ﷺ) would only recognize the end of a chapter when the Basmala was revealed, marking the beginning of the next. (Mustadrak). Umm Salama narrated that the Prophet (ﷺ) recited the Basmala during prayer as part of the Qur'an. She added that he would recite Sūrah al-Fātiḥah starting with the Basmala, followed by, "Praise be to Allah, Lord of all the worlds." [Ṣaḥīḥ Ibn Khuzaymah]. Naʿīm al-Mijmar reported that Abū Hurayrah recited the Basmala aloud in prayer, and the people affirmed that this was the practice of the Prophet (ﷺ). (Mustadrak). Anas bin Mālik narrated that the Prophet (ﷺ) recited the Basmala aloud in prayer. This narration has been transmitted through various chains, reinforcing its authenticity. (Mustadrak). Another report from Anas bin Mālik, with a separate chain of transmission, confirms that the Prophet (ﷺ) recited the Basmala aloud during prayer. Muḥammad bin al-Sirrī al-Asqalānī narrated that he prayed behind al-Muʿtamir b. Sulaymān, who recited the Basmala aloud before and after the recitation of Sūrah al-Fātiḥah, following the practice of Anas b. Mālik and the Prophet (ﷺ). Al-Qatādah reported that Anas bin Mālik said the Prophet (ﷺ) would recite the Basmala and elongate, "The Most Merciful, the Most Compassionate." This is recorded in the Ṣaḥīḥ of Imām al-Bukhārī. These narrations collectively demonstrate that reciting the Basmala aloud, especially in the context of prayer, was a consistent practice. Al-Ḥākim, in al-Mustadrak, highlights that this tradition was well-known among the companions and their successors, refuting any claim that the Basmala should be omitted. Furthermore, al-Rāzī, in Tafsīr al-Kabīr, cites al-Bayhaqī, mentioning narrations where reciting the Basmala aloud was the established practice of eminent companions such as Ibn ʿAbbās, Ibn ʿUmar, Ibn al-Zubayr, and ʿAlī bin Abī Ṭālib (may Allah be pleased with them all). This reinforces the position that the Basmala is a verse of the Qur'an, integral to recitation and prayer. All of the narrations mentioned are considered authentic by Imām Ḥākim. There is also a narration that was transmitted by Imām Dāraquṭnī who authenticated it: [Imām] 'Alī said, "The Messenger of God used to recite the Basmalah aloud." Regarding the narration of Abū Hurayrah: The author of Muwaṭṭā' states: Yahya narrated to me from Mālik, from al-ʿAlāʾ ibn ʿAbd Al-Raḥmān ibn Yaʿqūb, who said he heard Abū al-Sāʾib, the freed slave of Hishām ibn Zuhrah, say: I heard Abū Hurayrah say: I heard the Messenger of Allah (ﷺ) say, "Whoever performs a prayer in which they do not recite the Umm al-Qurʾān (Sūrah al-Fātiḥah), it is incomplete; it is incomplete; it is incomplete-not valid." He said: I asked, "O Abū Hurayrah, sometimes I pray behind the Imām. What should I do?" Abū Hurayrah nudged my arm and said: "Recite it to yourself, O Persian, for I heard the Messenger of Allah (ﷺ) say: 'Allah, Blessed and Exalted, said: I have divided the prayer between Myself and My servant into two halves, and My servant shall have what he asks for.'” The Messenger of Allah (ﷺ) then explained: "When the servant says, ‘Alḥamdul Illāhi Rabbil-ʿĀlamīn’ (Praise is for Allah, Lord of the worlds), Allah, Blessed and Exalted, says, ‘My servant has praised Me.’ When the servant says, ‘Ar-Raḥmān Ir-Raḥīm’ (The Most Merciful, the Most Compassionate), Allah says, ‘My servant has exalted Me.’ When the servant says, ‘Māliki Yawmid-Dīn’ (Master of the Day of Judgment), Allah says, ‘My servant has glorified Me.’ When the servant says, ‘IyyāKa naʿbudu wa IyyāKa nastaʿīn’ (You alone we worship, and You alone we seek for help), Allah says, ‘This verse is between Me and My servant, and My servant shall have what he asks for.’ When the servant says, ‘Ihdināṣ-Ṣirāṭal-Mustaqīm, Ṣirāṭal-Ladhīna Anʿamta ʿAlayhim Ghayril-Maghḍūbi ʿAlayhim Walāḍ-Ḍālīn’ (Guide us to the Straight Path-the path of those upon whom You have bestowed Your favor, not of those who have earned Your anger, nor of those who have gone astray), Allah says, ‘This is for My servant, and My servant shall have what he asks for.’" If one takes this narration literally, then, we say that the Sūrah al-Fātiḥah is of five verses according to the narration. The narration of Abū Hurayrah is not to be taken literally. Imām Bayhaqī transmits the consensus of the Prophet's family and it is that the Basmala is a verse. A Rendering of Al-Fātiḥah by @TheRealDawah. Mother of the Recitation. In the Name of God, the Lord of Mercy, the Dispenser of Mercy.1 Portion of the Creator. All praise be to God, the Sustainer of the worlds. The Lord of Mercy, the Dispenser of Mercy. Master of the Day of Judgement. Portion of the Creator & the Creation. You Alone do we worship and You Alone we ask for help. Portion of the Creation. Guide us to the Straight Path. The Path of those upon whom You have bestowed blessings, not of those who attained Your Anger, nor of those who go astray. 1. According to Imām Abū Ḥanīfah and Imām Mālik, it is not a verse. This view was also narrated from Imām Aḥmad and it is the relied-upon of his school of thought. Imām Shāfi’ī and the entirety of the Prophet’s family and descendants until Imām Bayhaqī, on the other hand, count it as a verse because the Prophet used to recite it and extend the Names of God that relate to His Mercy (Ṣaḥīḥ al-Bukhārī; Mustadrak). It is also reported from Umm Salamah, the Prophet’s wife, that the Prophet used to count it as a verse (Ṣaḥīḥ Ibn Khuzaymah; Mustadrak). Imām Dāraquṭnī has narrated that ‘Alī said that the Prophet used to recite it aloud. Imām Dāraquṭnī is reported to have said that the chain of narrators is free of any unreliability. Imām Bayhaqī has transmitted the consensus of the Prophet’s family that it is a verse and is to be recited aloud when one intends to recite aloud (Khilāfiyāt). The narration of ‘Anas on this issue has many variants; some are against its loud recitation (Ṣaḥīḥ Muslim) and some support its loud recitation (Ṣaḥīḥ al-Bukhārī; Mustadrak). Imām Rāzī wrote that it was, perhaps, the Taqiyyah (in other words: dissimulation) of ‘Anas to be protected from the harm of the Umayyads (Tafsīr Mafātīḥ al-Ghayb). This dissimulation is also reported from Abū Hurayrah who reported from the Prophet that it is not a verse (Muwaṭṭā’) though Abū Hurayrah himself used to recite it aloud and declare that it is the Prophet’s Way (Mustadrak). ‘Anas said that Mu’āwiyah came to Medina and established the prayer without the verse, so, the companions said to him, “O Mu’āwiyah! Did you steal something from your prayer or did you forget about that [verse]?” Then, he started reciting it in his next prayers (Mustadrak). So, the action of the people of Medina was different during the era of the companions.
Watch Sheikh Hamza’s best of lectures :
ruclips.net/p/PLbk8GrgjFJnYNzZ1ZdwvWa4VMj_VSScfK&si=3qKXxqbxMEakwOI0
The way Sheikh elucidates, it reaches the core of the heart. MashaAllah!
Wherever the spirit goes the mind follows..
From duality sounds it will lead us to the final unstruct sound where duality ceases we are freed from DEATHS, and not falling in traps in recreation after dissolution because we already went beyond mind s 3 worlds kingdom
In christianity the full revealations of the holy spirit the 5 sounds not there..
In islam the 100th names also not there
There is always differences between knowing God and God s realization.. in knowing God, there is still separation, in separation there is DEATHS ALWAYS, slave to deaths always, and also falling in traps in recreation at end of time during dissolutions..then there should not be any separation, there must be unity, tru real love n grace..
Full revealations of the 100th Names are so vital because we are interested to go beyond, knowing, that is unity. If the full revealations of the 100th names not there, then only knowing God, but not unity..
Majority had thrown this true NAMES or selected 5 sounds into akhirat s Dustbin.. this not the work of real God, it was Mr Mind, kun faya kun
Ok, I hold the view of Imām al-Shāfi'ī. I respect the view of Imām Mālik but the strongest proofs they have are the Qira'āt of the Ahl al-Madīnah because the narrations that mention omitting it are not ṢAHĪH according to all of the مُحَدَّثُون but some of the greatest of them accept those reports, like Imām Mālik and Imām Muslim. ALLĀH knows the best. (Note the fact that I respect and understand every position on this issue with its proofs).
السلام عليكم أيها المسلمون.
I do not say that the Imāms Abū Hanīfah and Mālik did not know the proofs and the proof of the former with complete certainty is the relied-upon view of the school of thought of Ibn Mas'ūd but sometimes the معتمد is not the view the founder held.
For your information:
The Basmalah
The evidence supporting the position that the Basmala ("In the name of Allah, the Most Merciful, the Most Compassionate") is a verse of the Qur'an includes numerous authentic narrations, such as:
Ibn ʿAbbās' statement, as narrated by Ibn Jurayj from his father, and from Saʿīd bin Jubayr, where he explained the verse, "We have given you the seven most repeated verses" (Qur'an 15:87), as referring to Sūrah al-Fātiḥah, affirming that the Basmala is included as a verse. This narration has been reported by al-Ḥākim in al-Mustadrak and authenticated by al-Dhahabī in al-Talkhīṣ (note: this narration is mutawātir in al-Mustadrak).
Another narration from Ibn ʿAbbās states that when Gabriel brought revelations to the Prophet (ﷺ), the Basmala would signify the start of a new chapter.
Ibn ʿAbbās further reported that the Prophet (ﷺ) would only recognize the end of a chapter when the Basmala was revealed, marking the beginning of the next. (Mustadrak).
Umm Salama narrated that the Prophet (ﷺ) recited the Basmala during prayer as part of the Qur'an. She added that he would recite Sūrah al-Fātiḥah starting with the Basmala, followed by, "Praise be to Allah, Lord of all the worlds." [Ṣaḥīḥ Ibn Khuzaymah].
Naʿīm al-Mijmar reported that Abū Hurayrah recited the Basmala aloud in prayer, and the people affirmed that this was the practice of the Prophet (ﷺ). (Mustadrak).
Anas bin Mālik narrated that the Prophet (ﷺ) recited the Basmala aloud in prayer. This narration has been transmitted through various chains, reinforcing its authenticity. (Mustadrak).
Another report from Anas bin Mālik, with a separate chain of transmission, confirms that the Prophet (ﷺ) recited the Basmala aloud during prayer.
Muḥammad bin al-Sirrī al-Asqalānī narrated that he prayed behind al-Muʿtamir b. Sulaymān, who recited the Basmala aloud before and after the recitation of Sūrah al-Fātiḥah, following the practice of Anas b. Mālik and the Prophet (ﷺ).
Al-Qatādah reported that Anas bin Mālik said the Prophet (ﷺ) would recite the Basmala and elongate, "The Most Merciful, the Most Compassionate." This is recorded in the Ṣaḥīḥ of Imām al-Bukhārī.
These narrations collectively demonstrate that reciting the Basmala aloud, especially in the context of prayer, was a consistent practice. Al-Ḥākim, in al-Mustadrak, highlights that this tradition was well-known among the companions and their successors, refuting any claim that the Basmala should be omitted.
Furthermore, al-Rāzī, in Tafsīr al-Kabīr, cites al-Bayhaqī, mentioning narrations where reciting the Basmala aloud was the established practice of eminent companions such as Ibn ʿAbbās, Ibn ʿUmar, Ibn al-Zubayr, and ʿAlī bin Abī Ṭālib (may Allah be pleased with them all). This reinforces the position that the Basmala is a verse of the Qur'an, integral to recitation and prayer. All of the narrations mentioned are considered authentic by Imām Ḥākim.
There is also a narration that was transmitted by Imām Dāraquṭnī who authenticated it: [Imām] 'Alī said, "The Messenger of God used to recite the Basmalah aloud."
Regarding the narration of Abū Hurayrah:
The author of Muwaṭṭā' states: Yahya narrated to me from Mālik, from al-ʿAlāʾ ibn ʿAbd Al-Raḥmān ibn Yaʿqūb, who said he heard Abū al-Sāʾib, the freed slave of Hishām ibn Zuhrah, say:
I heard Abū Hurayrah say: I heard the Messenger of Allah (ﷺ) say,
"Whoever performs a prayer in which they do not recite the Umm al-Qurʾān (Sūrah al-Fātiḥah), it is incomplete; it is incomplete; it is incomplete-not valid."
He said: I asked, "O Abū Hurayrah, sometimes I pray behind the Imām. What should I do?" Abū Hurayrah nudged my arm and said:
"Recite it to yourself, O Persian, for I heard the Messenger of Allah (ﷺ) say: 'Allah, Blessed and Exalted, said: I have divided the prayer between Myself and My servant into two halves, and My servant shall have what he asks for.'”
The Messenger of Allah (ﷺ) then explained:
"When the servant says, ‘Alḥamdul Illāhi Rabbil-ʿĀlamīn’ (Praise is for Allah, Lord of the worlds), Allah, Blessed and Exalted, says, ‘My servant has praised Me.’
When the servant says, ‘Ar-Raḥmān Ir-Raḥīm’ (The Most Merciful, the Most Compassionate), Allah says, ‘My servant has exalted Me.’
When the servant says, ‘Māliki Yawmid-Dīn’ (Master of the Day of Judgment), Allah says, ‘My servant has glorified Me.’
When the servant says, ‘IyyāKa naʿbudu wa IyyāKa nastaʿīn’ (You alone we worship, and You alone we seek for help), Allah says, ‘This verse is between Me and My servant, and My servant shall have what he asks for.’
When the servant says, ‘Ihdināṣ-Ṣirāṭal-Mustaqīm, Ṣirāṭal-Ladhīna Anʿamta ʿAlayhim Ghayril-Maghḍūbi ʿAlayhim Walāḍ-Ḍālīn’ (Guide us to the Straight Path-the path of those upon whom You have bestowed Your favor, not of those who have earned Your anger, nor of those who have gone astray), Allah says, ‘This is for My servant, and My servant shall have what he asks for.’"
If one takes this narration literally, then, we say that the Sūrah al-Fātiḥah is of five verses according to the narration. The narration of Abū Hurayrah is not to be taken literally. Imām Bayhaqī transmits the consensus of the Prophet's family and it is that the Basmala is a verse.
A Rendering of Al-Fātiḥah by @TheRealDawah.
Mother of the Recitation.
In the Name of God, the Lord of Mercy, the Dispenser of Mercy.1
Portion of the Creator.
All praise be to God, the Sustainer of the worlds.
The Lord of Mercy, the Dispenser of Mercy.
Master of the Day of Judgement.
Portion of the Creator & the Creation.
You Alone do we worship and You Alone we ask for help.
Portion of the Creation.
Guide us to the Straight Path. The Path of those upon whom You have bestowed blessings, not of those who attained Your Anger, nor of those who go astray.
1. According to Imām Abū Ḥanīfah and Imām Mālik, it is not a verse. This view was also narrated from Imām Aḥmad and it is the relied-upon of his school of thought. Imām Shāfi’ī and the entirety of the Prophet’s family and descendants until Imām Bayhaqī, on the other hand, count it as a verse because the Prophet used to recite it and extend the Names of God that relate to His Mercy (Ṣaḥīḥ al-Bukhārī; Mustadrak). It is also reported from Umm Salamah, the Prophet’s wife, that the Prophet used to count it as a verse (Ṣaḥīḥ Ibn Khuzaymah; Mustadrak). Imām Dāraquṭnī has narrated that ‘Alī said that the Prophet used to recite it aloud. Imām Dāraquṭnī is reported to have said that the chain of narrators is free of any unreliability. Imām Bayhaqī has transmitted the consensus of the Prophet’s family that it is a verse and is to be recited aloud when one intends to recite aloud (Khilāfiyāt). The narration of ‘Anas on this issue has many variants; some are against its loud recitation (Ṣaḥīḥ Muslim) and some support its loud recitation (Ṣaḥīḥ al-Bukhārī; Mustadrak). Imām Rāzī wrote that it was, perhaps, the Taqiyyah (in other words: dissimulation) of ‘Anas to be protected from the harm of the Umayyads (Tafsīr Mafātīḥ al-Ghayb). This dissimulation is also reported from Abū Hurayrah who reported from the Prophet that it is not a verse (Muwaṭṭā’) though Abū Hurayrah himself used to recite it aloud and declare that it is the Prophet’s Way (Mustadrak). ‘Anas said that Mu’āwiyah came to Medina and established the prayer without the verse, so, the companions said to him, “O Mu’āwiyah! Did you steal something from your prayer or did you forget about that [verse]?” Then, he started reciting it in his next prayers (Mustadrak). So, the action of the people of Medina was different during the era of the companions.