#noknowledge

[qamer]

“Not having knowledge is not as dangerous as having half knowledge” - #YounusAlGohar #ifollowGoharShahi #ImamaMehdiGoharShahi #GoharShahi #knowledge #knowthyself #noknowledge #dangerous #danger #self #myself #mindset #mindfulness #mindsetmatters #instagood #instadaily #instalove #summer #backtoschool #saturdayvibes #saturday #having #haveagoodday #beautiful #beauty #blank #space #spiritual #knowyourworth #knowyourself https://www.instagram.com/p/Cheq0NIP6KB/?igshid=NGJjMDIxMWI=

[ghostinthedark-blog]

Back Alley Style(B:A:S) Unfair is fair of real world #street #fashion #covert #tactical #gear #military #world #lies #truth #specialforce #Unfairisfairofrealworld #noknowledge (Nakano, Tokyo) https://www.instagram.com/p/CMkCsIVL4oA/?igshid=1wwt7kok1imfr

[dirtyconsumer]

//NO//KNOWING//DEEP//FOREST// . . . . . #deepforest #noknowledge #spiderweb #cannotbecontained #sharpie #Drawing#artonart#beautifulbizarre#worldofpencils#patterndesign#inkfeature#brutsubmission#artcloud#illustrationhowl#opart#lowbrow#teddanderson#penandink #memphisgroup#illustration#newcontemporary#design#Sketchbook#kunstwerk#neonpattern#blackink#linework#Artonpaper#contemporaryart#dirtyconsumer (at Monuts) https://www.instagram.com/p/B0oKABTHgjp/?igshid=xart2tyxo35o

[j00nk]

This is my first attempt at shooting stars in Iheya island. Turn off the lights, so you can see the stars. #nofilter #beautiful #nature #stars #dark #noknowledge of #zodiac #Iheya #Okinawa #Japan #islandlife #omd #em10 #Olympus (at Iheya Island)

[rishisdesigns]

from the series DAREBOOK

This series came about as I realised that to know life we must give ourselves completely to life.

[ziggyfloyd-ix-blog]

You're sheep 🐑 ... But you're people 👨‍👨‍👦 ... You're sheeple ☚(ﾟヮﾟ☚) #sheep #people #sheeple #controlled #blinded #followers #standbyers #noknowledge #lookingaway #avoidingthetruth #propaganda #propagandaagainstpropaganda #learn #read #factcheck #askquestions #questionauthority

[alhindee]

Takfir (judging one as a disbeliever) or Tafsiq (judging one as an evil person) with no evidence Browse by subject >  Creeds  >  Iman (Faith)  >  Pillars of Iman  >  Belief in Allah  >  Tawhid-ul-Uluhiyyah (Oneness of Worship)  >  Warning against declaring a Muslim to be a disbeliever without evidence  > Takfir (judging one as a disbeliever) or Tafsiq (judging one as an evil person) with no evidence (Part No. 1; Page No. 254)   Textual and tangible evidence on the possibility of traveling to other planets All praise be to Allah, the One and Only God. May peace and blessings be upon the Last of the Prophets, his family and Companions.The question about the claim made by astronauts concerning ascending to the moon and their attempt to reach other cosmic planets has been frequently repeated. Due to the frequent questions and becoming engaged in this subject, I found it necessary to write something about it, illuminating the way and guiding to the truth in this matter - In sha'a-Allah (if Allah wills). I start my speech by saying: Indeed, Allah (Glorified and Exalted be He) prohibited His slaves from saying anything about which they have no knowledge, and He warned them against this in His Truth-Clarifying Book. He (Glorified and Exalted be He) says: Say (O Muhammad صلى الله عليه وسلم): "(But) the things that my Lord has indeed forbidden are Al-Fawâhish (great evil sins and every kind of unlawful sexual intercourse) whether committed openly or secretly, sins (of all kinds), unrighteous oppression, joining partners (in worship) with Allâh for which He has given no authority, and saying things about Allâh of which you have no knowledge." [3] Allah (Glorified and Exalted be He) also says: And follow not (O man i.e., say not, or do not or witness not) that of which you have no knowledge. Verily! The hearing, and the sight, and the heart, of each of those one will be questioned (by Allâh). [4] Moreover, Allah (Glorified and Exalted be He) stated that Satan incites people to talk without having knowledge, and therefore, He (Glorified and Exalted be He) says: O mankind! Eat of that which is lawful and good on the earth, and follow not the footsteps of Shaitan (Satan). Verily, he is to you an open enemy. [5] He [Shaitân (Satan)] commands you only what is evil and Fahshâ (sinful), and that you should say against Allâh what you know not. [6] He (Glorified and Exalted be He) also commanded His believing slaves to verify the news they receive from evil people. He (Glorified and Exalted be He) says: O you who believe! If a Fâsiq (liar - evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done. [7] Therefore, it is incumbent upon Muslims in general and upon the seekers of knowledge in particular, to be cautious (Part No. 1; Page No. 255)  about saying anything about Allah without knowledge. It is not allowed for the one who believes in Allah and the Last Day to describe something as lawful, unlawful, permissible, or prohibited unless one has strong evidence to rely on with regard to these rulings; otherwise, he should follow in the tracks of the people of knowledge who preceded him; namely, to stop talking about things which he does not have knowledge about and should say: "Allah knows best or I do not know." How beautiful are the words of the Angels (peace be upon all of them) who said to their Lord (Glorified and Exalted be He): "Glory be to You, we have no knowledge except what you have taught us. Verily, it is You, the All-Knower, the All-Wise." [8] Moreover, whenever the Messenger of Allah (peace be upon him) asked his Sahabah (may Allah be pleased with all of them) about anything and they did not have knowledge about it, they used to say: "Allah and His Messenger know best." This was what the Sahabah used to do due to their perfect knowledge and faith, their glorification of Allah (Glorified and Exalted be He) and their avoidance of burdening themselves with what they could not do. By the same token, it is an obligation to verify what the Kafirs (disbelievers) and Fasiqs (people flagrantly violating Islamic law) say about the planets and their features, about the possibility of ascending to them and other related issues. Therefore, it is incumbent upon Muslims to test the accuracy of the news in this subject like any other subject and not to hasten in believing or denying this news except after getting sufficient information upon which a Muslim can rely and feel assured about before believing or denying such issues. This is the meaning of the Words of Allah (Glorified and Exalted be He) in the above-mentioned Ayah (Qur'anic verse) of Surah Al-Hujurat: O you who believe! If a Fâsiq (liar - evil person) comes to you with any news, verify it... [9] Verification in the Ayah means to determine or test the truth so that information or evidence testifying to the news spread by Fasiqs and the like become available, and thus, one will believe it or reject it. He (Glorified and Exalted be He) did not say: "If a Fasiq comes to you with any news, reject it, rather, He says, verify it," because the Fasiq, whether a non-Muslim or a disobedient Muslim, might give truthful news. Therefore, it is an obligation to verify his news. Furthermore, Allah (Glorified and Exalted be He) condemns the denial of the Kafirs of the Qur'an without having sufficient knowledge. He (Glorified and Exalted be He) says: Nay, they have belied the knowledge whereof they could not comprehend and what has not yet been fulfilled (i.e. their punishment). Thus those before them did belie. Then see what was the end of the Zâlimûn (polytheists and wrong-doers)! [10] How beautiful is the statement of the erudite scholar Ibn Al-Qayyim (may Allah be merciful to him) (Part No. 1; Page No. 256)  in his poem: "Al-Kafiyah Ash-Shafiyah":Verily, hastening to reject something about which you have noknowledge is a cause of deprivationMore serious and dangerous than this is to practice Takfir (judging one as a disbeliever) or Tafsiq (judging one as an evil person) with no evidence from the Book of Allah or the Sunnah of His Messenger (peace be upon him) to rely on. Undoubtedly, this behavior is boldness against Allah and His Religion, speaking about Him without knowledge and is in contradiction with the way of the people of knowledge and faith from the Salaf (righteous predecessors, may Allah be pleased with all of them). May Allah make us from those who follow them in piety and righteousness. It is authentically reported from the Messenger of Allah (peace be upon him) that he said: When a person calls their brother (or sister in Islam) a disbeliever, one of them (the describer and the described) will certainly deserve the title. [1] He (peace be upon him) also said: If somebody accuses another of Kufr (disbelief) or calls them the enemy of Allah, such an accusation will revert to them (the accuser), if the accused is innocent. [2] That is, their evil words will rebound on them, and this is a stern warning obligating one to be cautious about Takfir and Tafsiq except with knowledge and insight. Moreover, this Hadith and the like of it obligate one to be cautious about the slips of the tongue and to be careful to guard it except from saying that which is good, when something is known as being good.Now, let us go back to the subject of this research. We have considered the Ayahs in the Noble Qur'an talking about the sun, the moon, and other planets, and we have not found in these Ayahs what indicates the impossibility of ascending to the moon or to other planets. We have also reviewed the pure Sunnah of the Messenger of Allah (peace be upon him), but we have not found in it what denotes the impossibility of this. The only Ayahs to which cling those who deny the possibility of ascending to planets or judge those who say that as Kafirs are the Words of Allah in Surah Al-Hijr: And indeed, We have put the big stars in the heaven and We beautified it for the beholders. [11] And We have guarded it (near heaven) from every outcast Shaitân (devil). [12] Except him (devil) who steals the hearing then he is pursued by a clear flaming fire. [13] And His Words in Surah Al-Furqan: Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light. [14] And in Surah As-Saffat: Verily We have adorned the near heaven with the stars (for beauty). [15] And to guard against every rebellious devil. [16] They cannot listen to the higher group (angels) for they are pelted from every side. [17] Outcast, and theirs is a constant (or painful) torment. [18] Except such as snatch away something by stealing, and they are pursued by a flaming fire of piercing brightness. [19] (Part No. 1; Page No. 257)  Furthermore, Allah (Exalted be He) says in Surah Al-Mulk: And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayâtîn (devils), and have prepared for them the torment of the blazing Fire. [20] He also says in Surah Nuh: See you not how Allâh has created the seven heavens one above another? [21] And has made the moon a light therein, and made the sun a lamp? [22] They thought that what Allah mentions in these noble Ayahs and other similar ones proves that planets are within the skies or they are attached to them, and thus, how can one reach their surface. They also brought to evidence what some astronauts claim that the moon is in the nearest sky, Mercury in the second sky, Venus in the third sky, the sun in the fourth sky, Mars in the fifth sky, Jupiter in the sixth sky, and Saturn in the seventh sky.Many Qur'an exegetes mentioned such details in their Tafsir (exegesis of the meanings of the Qur'an) and kept silent about them. The answer to this claim is that there is nothing in the above-mentioned Ayahs indicating that the sun, the moon, and other planets are within or attached to the skies. Rather, these Ayahs indicate that these planets are in the heaven and they are adornments of it. It is noteworthy that the word "السماء" (As-Sama' - heaven, sky) in Arabic language refers to every high or elevated thing, such as His Words: أَأَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يَخْسِفَ بِكُمُ الْأَرْضَ فَإِذَا هِيَ تَمُورُ [Do you feel secure that He, Who is over the heaven (Allâh), will not cause the earth to sink with you, and then it should quake?] [23] أَمْ أَمِنْتُمْ مَنْ فِي السَّمَاءِ أَنْ يُرْسِلَ عَلَيْكُمْ حَاصِبًا فَسَتَعْلَمُونَ كَيْفَ نَذِيرِ [Or do you feel secure that He, Who is over the heaven (Allâh), will not send against you a violent whirlwind? Then you shall know how (terrible) has been My Warning]. [24] A group of Qur'an exegetes said about these two Ayahs that "في" (Fi) is an adverb, and the word As-Sama' refers to the elevation. They used this as evidence by arguing that Allah (Glorified and Exalted be He) rose over the Throne, because using As-Sama' to refer to elevation is known in the Arabic language. Other exegetes say that (Fi) here means "over" and the word As-Sama' signifies the structured sky, as He (Glorified and Exalted be He) says: So travel freely (O Mushrikûn) throughout the land [25] ; namely, on earth. Thus, the meaning will be that Allah (Glorified and Exalted be He) is over (Part No. 1; Page No. 258)  the heaven. This will be in agreement with the rest of the Ayahs proving that He (Glorified and Exalted be He) is above the Throne over which He rose in a manner that befits His Majesty (Glorified and Exalted be He) and is not like the rising of His creatures, as Allah (Glorified and Exalted be He) says: There is nothing like Him; and He is the All-Hearer, the All-Seer. [26] He (Glorified and Exalted be He) also says: "And there is none co-equal or comparable unto Him." [27] He (Glorified and Exalted be He) also says: So put not forward similitudes for Allâh (as there is nothing similar to Him, nor He resembles anything). Truly! Allâh knows and you know not. [28] Whoever denies this concept and describes Allah (Glorified and Exalted be He) with a different description, then he contradicts the Shar`y (Islamic legal) evidence from the Book and the Sunnah which indicate Allah's Highness and Loftiness, and His rising over His Throne in a manner that befits His Majesty without Takyif (descriptive designation of Allah's Attributes), Tamthil (likening Allah's Attributes to those of His Creation), Tahrif (distortion of the meaning) or Ta'til (i.e. completely ignoring or denying it), and will be in disagreement with the consensus of the opinion of Muslim scholars. Related to this subject is Allah's Statement in Surah Al-Baqarah: O mankind! Worship your Lord (Allâh), Who created you and those who were before you so that you may become Al-Muttaqûn (the pious). [29] Who has made the earth a resting place for you, and the sky as a canopy, and sent down water (rain) from the sky and brought forth therewith fruits as a provision for you. Then do not set up rivals unto Allâh (in worship) while you know (that He Alone has the right to be worshipped). [30] A group of Qur'an exegetes stated that the meaning of His Words in the following Ayah: ...وَأَنْزَلَ مِنَ السَّمَاءِ مَاءً [and sent down water (rain) from the sky] [31] is that the word As-Sama' here refers to the clouds, and it is called so due to their being high and elevated over the people. Moreover, in relation to this subject, Allah (Glorified and Exalted be He) says in Surah Al-Hajj: مَنْ كَانَ يَظُنُّ أَنْ لَنْ يَنْصُرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ فَلْيَمْدُدْ بِسَبَبٍ إِلَى السَّمَاءِ [Whoever thinks that Allâh will not help him (Muhammad صلى الله عليه وسلم) in this world and in the Hereafter, let him stretch out a rope to the ceiling...] [32] Qur'an exegetes said that the meaning is that let him stretch out a rope to something high over his head, such as a roof and the like. Thus, Allah calls it Sama' due to its elevation over what is underneath it. He (Glorified and Exalted be He) also says with regard to this subject: أَلَمْ تَرَ كَيْفَ ضَرَبَ اللَّهُ مَثَلاً كَلِمَةً طَيِّبَةً كَشَجَرَةٍ طَيِّبَةٍ أَصْلُهَا ثَابِتٌ وَفَرْعُهَا فِي السَّمَاءِ [See you not how Allâh sets forth a parable? A goodly word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very high)...] [33] (Part No. 1; Page No. 259)  His saying here 'to the sky' means in its elevation. The author of "Al-Qamus" said: Sama Sumuwwan: means rose high, and it is also mentioned in "Al-Qamus" that the meaning of A'lahu is like Asmahu (elevated someone), until he said: As-Sama' is known, and it is used in the feminine and masculine form. It refers to the ceiling of everything.There are many pieces of evidence from the Words of Allah (Glorified and Exalted be He), the statements of His Messenger Muhammad (peace be upon him) and the opinions of Qur'an exegetes and linguists indicating the use of the word As-Sama' with the meaning of anything elevated. If this is recognized, then the meaning of the Ayahs might be that Allah has placed the planets in an orbit between the sky and the earth and called it Sama' due to its elevation. As far as we know, there is no evidence preventing this meaning. Moreover, Allah (Glorified and Exalted be He) states in two Ayahs that the sun and the moon rotate in an orbit. The first of them is in Surah Al-Anbiya' and says: And He it is Who has created the night and the day, and the sun and the moon, each in an orbit floating. [34] The second in Surah Yunus: It is not for the sun to overtake the moon, nor does the night outstrip the day. They all float, each in an orbit. [35] If they were attached to the sky, they would not be described as floating, because floating is running in water and the like of it.It is also stated by Ibn Jarir (may Allah be merciful to him) in his well-known commentary on the Qur'an that the word "الفلك" (Al-Falak - orbit) in the Arabic language means the cylindrical thing. He reported a number of statements from the Salaf regarding its meaning. He said: The correct opinion regarding that is to say as Allah (Glorified and Exalted be He) says: They all float, each in an orbit. [36] This orbit might be as stated by Mujahid that it is like the mill iron or as stated by Al-Hasan that it is like the milestone. Al-Falak might also refer to the round waves and it might mean the sky pole, because Al-Falak in the Arabic language signifies any round or cylindrical thing. Its plural is Aflak. He (may Allah be merciful to him) also reported from `Abdul-Rahman ibn Zayd ibn Aslam that he said: Al-Falak refers to the orbits of the stars, the sun and the moon which are between the sky and the earth, and then he recited: Blessed be He Who has placed in the heaven big stars, and has placed therein a great lamp (sun), and a moon giving light. [37] (Part No. 1; Page No. 260)  He also said that those orbits are between the sky and the earth and they are not on earth. End of the quotation.Moreover, Al-Hafizh ibn Kathir (may Allah be merciful to him) in his Qur'an commentary reported the opinion of Ibn Zayd, and he denied it; however, upon reflection on his opinion, there is no justification to deny it, because there is no evidence supporting such denial.It is also stated by Al-Nasafy who said in his exegesis of the Qur'an: The majority opinion is that Al-Falak refers to the round waves underneath the sky in which the sun, the moon and the stars rotate. End of quotation.Moreover, it is reported from Al-Alusy that he said in his exegesis of the Qur'an entitled: "Ruhul-Ma`aniy": Most of the Qur'an exegetes said that Al-Falak refers to the round waves under the sky in which the sun and the moon rotate. End of the quotation.Based on this explanation of the meaning of the word Al-Falak and the above-mentioned Ayahs, there will be no problem that ascending to the surface of the moon or to other planets does not contradict the legal evidence from the Qur'an and the Sunnah, and this does not result in the denial of what the Qur'an denotes of the sun and the moon being in the heaven. Whoever claims that Al-Aflak are the structured skies has no evidence to support his saying, as far as we know, but the apparent meaning of the legal evidence and other evidence denotes that the seven skies are different from the orbits. Besides, the word As-Sama' in the above-mentioned Ayahs might refer to the nearest heaven, as stated clearly in Surah Al-Hijr in which He (Glorified and Exalted be He) says: And indeed, We have put the big stars in the heaven and We beautified it for the beholders. [38] And as clearly stated in the Ayah from Surah Al-Mulk in which He (Glorified and Exalted be He) says: And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the Shayâtîn (devils). [39] In these Ayahs, Allah (Glorified and Exalted be He) does not mean that the orbits are inside the heavens, but He (Glorified and Exalted be He) means that since the orbits are near them, then they are related to them as said in the Arabic language: so and so lives in Al-Madinah or in Makkah, whereas, he lives in their vicinities and surroundings. As for describing the planets as the adornment of the nearest heaven, it is not necessary to be attached to it and there is no evidence proving that, but it is acceptable to (Part No. 1; Page No. 261)  call them adornment even though they are detached from it and there is a space between both of them. This is similar to the situation of the one who adorns his ceiling with cloth and electrical lamps and other types of adornment, and it is not necessary to have these things attached to the ceiling. It is said in the Arabic language that so and so adorned the ceiling of his house even though there might be a space between the adornments and the ceiling.As for His (Glorified and Exalted be He) saying in Surah Nuh: See you not how Allâh has created the seven heavens one above another? [40] And has made the moon a light therein, and made the sun a lamp? [41] , there is no evidence proving that the meaning is that the sun and the moon are inside the skies, but its meaning, according to the majority opinion, is that their light extends in the skies and not their bodies are in the skies. Thus, their bodies are outside the skies, but their light extends to the skies and the earth.Moreover, Ibn Jarir (may Allah be merciful to him), in his explanation of this Ayah, reported from `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with him and his father) what refers to this meaning. He said in his exegesis: We were told by `Abdul-A`la on the authority of Ibn Thawr from Ma`mar from Qatadah from `Abdullah ibn `Amr ibn Al-`As (may Allah be pleased with him and his father) that he said: "Indeed, the fronts of the sun and the moon are facing the skies and their backs are facing the earth." But there is interruption in the chain of transmission of this narration, because Qatadah did not live during the time of `Abdullah ibn `Amr. Even if this narration is proved as an authentic narration from him, then he might have taken it from the Children of Israel. Thus, the apparent meaning of the Ayah indicates that the light of the sun and the moon is in the skies and not their bodies. As for their fronts facing the skies and their backs facing the earth, it needs more consideration, and Allah (Glorified and Exalted be He) knows best. As for the saying of the Qur'an exegetes that this is a synecdoche in which the whole thing is mentioned and only part of it is meant, because the moon is in the nearest sky and the sun in the fourth sky, as frequently said: "I saw Banu Tamim" and the person only saw some of them. However, this it is not an acceptable opinion and there is no evidence supporting it. Furthermore, as far as we know, there is no reliable proof indicating that the moon is within the nearest sky and the sun is within the fourth sky. As for the astronauts who talked about these details, this is not evidence in this regard, because their statements are, mostly, based on guessing and assumption, and not on legal rulings and (Part No. 1; Page No. 262)  decisive evidence, and therefore, one should be cautious about this.This meaning is also confirmed by what Al-Hafizh ibn Kathir (may Allah be merciful to him) said in his exegesis on the Qur'an upon explaining Allah's Words: See you not how Allâh has created the seven heavens one above another?... [42] Ibn Kathir said that Allah's Words: See you not how Allâh has created the seven heavens one above another? [43] means one heaven above another. Is the information about these planets known only by the means of narration, or is it one of the material things perceived by the senses? Through knowledge of rotation and eclipses, since the seven rotating stars eclipse each other. The nearest of these stars is the moon in the nearest sky and it eclipses the star above it, Mercury in the second sky, Venus in the third sky, the sun in the fourth sky, Mars in the fifth sky, Jupiter in the sixth sky and then Saturn in the seventh sky. As for the rest of the planets which are the stable ones, they are in an eighth orbit called (the orbit of the stable stars) which some scholars say that it is the Chair, and the ninth planet is Al-Atlas or, for them, Al-Athir whose rotation is opposite to the rotation of all other orbits, since its rotation is the starter of all other rotations and it rotates from the west to the east, while all other orbits rotate from the east to the west, and it is that which rotates all planets. Nevertheless, the rotating planets have opposite rotation to their orbits, since they rotate from the west to the east and each planet rotates within its orbit at a fixed time. The moon makes complete rotation within its orbit once a month, the sun once a year, Saturn once every thirty years due to the distance of the orbit, although the speed of rotation of all planets is suitable for the orbit. This is the summary of what they say in this regard, despite the existence of different opinions among them with regard to many aspects of this matter, which we are not supposed to mention here in detail. End of the quotation of Ibn Kathir.Thus, Al-Hafizh's saying here "despite the existence of different opinions among them" indicates that astronauts are not in agreement on what he reported from them previously, that is, their claim that the moon is in the nearest sky, Mercury in the second, Venus is in the third sky, the sun in the fourth ...etc., and other details which he transmitted from them. If they have decisive evidence supporting what they have mentioned, then they would not differ among themselves, and if we even suppose that they agreed on what has been mentioned, then their agreement is not proof because they are not infallible. (Part No. 1; Page No. 263)  The Ijtihad (juristic effort to infer expert legal rulings) which can be considered reliable is that of Muslim scholars who have met all the requirements to practice personal discretion due to the Prophet's saying: A group of people from my Ummah will remain victorious and adhering to the truth... Therefore, if Muslim scholars unanimously and decisively, not silently, agreed on a ruling, then undoubtedly, they are correct in their consensus opinion, because they are part of the victorious group in this case, and the Prophet (peace be upon him) said that it will remain on the right path until Allah's Decree takes place.The apparent meaning of the previous evidence and the discussion of many people of knowledge or the majority of them, as stated by Al-Nasafy and Al-Alusy, is that all planets including the sun and the moon are under the heavens and are not within them, and therefore, it becomes a known fact that it is possible to have space between the planets and the nearest sky in which the spaceships can travel and they can land on the moon or on other planets. On the other hand, it is not allowed to say that this it is impossible for this to happen unless there is legal evidence stating this impossibility. Furthermore, it is not allowed to believe those who claim that they went to the moon or to other planets unless there is scientific evidence proving their truthfulness. Undoubtedly, people differ in their information about the space and astronauts. Thus, whoever receives information through observatories or through other means and becomes satisfied with this information, which proves to them the correctness of what has been claimed by the American astronauts or by other than them that they ascended to the moon, then he is excused in believing such information. On the other hand, whoever does not obtain such information which proves that, then they are obligated to stop at this point and to verify the entire case until they have evidence that makes them believe or disbelieve that, following the above-mentioned proofs.What indicates the possibility of ascending to planets is Allah's Statement in Surah Al-Jinn with regard to what He said about them: ‘And we have sought to reach the heaven; but found it filled with stern guards and flaming fires. [44] ‘And verily, we used to sit there in stations, to (steal) a hearing, but any who listens now will find a flaming fire watching him in ambush. [45] If the Jinn could ascend to the sky until they touched it and they sat there in stations, then how can this be impossible for mankind, particularly during this age in which science has developed (Part No. 1; Page No. 264)  and invention has advanced until they reached an unexpected point even to the inventors before they invented such things. As for the structured skies, they are guarded by their gates and guards, and thus, no devils from mankind nor from the Jinn will enter through them. Allah (Glorified and Exalted be He) says: And We have made the heaven a roof, safe and well guarded. Yet they turn away from its signs (i.e. sun, moon, winds, clouds, etc.). [46] He (Exalted be He) also says: And We have guarded it (near heaven) from every outcast Shaitân (devil). [47] Moreover, it is authentically reported in the sound and authentic Hadiths that when the Messenger of Allah (peace be upon him) was taken up to the heavens accompanied by Gabriel, he did not enter the nearest heaven and those after it except with permission, and thus, other creatures will be treated the same way. As for Allah's saying in Surah Al-Rahman: O assembly of jinn and men! If you have power to pass beyond the zones of the heavens and the earth, then pass beyond (them)! But you will never be able to pass them, except with authority (from Allâh)! [48] Yet, this is not clear evidence of the possibility of ascending to planets, because the apparent meaning of the Ayah and what precedes and follows it indicates that Allah (Glorified and Exalted be He) wanted, by that, to point out the inability of the Jinn and mankind to pass beyond the zones of the heavens and the earth.Imam Ibn Jarir (may Allah be merciful to him) and others Qur'an exegetes stated many opinions regarding the explanation of this Ayah, the best of them are two opinions. The first stated that this Ayahs refers to the Day of Resurrection and that Allah (Glorified and Exalted be He) talks about the inability of the Jinn and mankind to escape from its horrors. It is to be noted that Ibn Jarir preferred this interpretation and said that the following Ayah proves his choice. The second opinion is that this Ayah refers to the inability of the Jinn and mankind to escape death, because they do not have authority that enables them to escape death and they do not have authority to escape the horrors of the Day of Resurrection. Based on these two interpretations, the word authority in the Ayah means power and strength. From what has been mentioned, it becomes clear that there is no evidence in the Ayah for those who claim that it refers to the possibility of ascending to the planets and that the word authority means knowledge. It also becomes clear that the closest meaning to the truth (Part No. 1; Page No. 265)  is the opinion of the one who said that the Ayah refers to the Day of Resurrection and that Allah (Glorified and Exalted be He) will say this to the Jinn and mankind on that Day, showing their inability, and stating that they will be in His Grasp (Glorified and Exalted be He) and they shall not escape from what He has destined for them. For this reason, He says after this Ayah: There will be sent against you both, smokeless flames of fire and (molten) brass, and you will not be able to defend yourselves. [49] Thus, the meaning is - and Allah knows best: If you both try to escape on that Day, I will send against you both smokeless flames of fire and molten brass and you will not be able to defend yourselves against them. As for the situation in this life, it is not possible for one to pass beyond the zones of the structured skies, because it is protected by its guards and gates as mentioned before. Allah (Glorified and Exalted be He) knows best.May Allah's Peace and Blessings be upon our Prophet Muhammad, his family, and Companions. `Abdul-`Aziz ibn `Abdullah ibn Baz [1] Al-Bukhari, Sahih, Book on manners, no. 6104; Muslim, Sahih, Book on faith, no. 60; Al-Tirmidhy, Sunan, Book on faith, no. 2637; Ahmad ibn Hanbal, Musnad, vol. 2, p. 112; and Malik, Al-Muwatta*, Book on miscellaneous matters, no. 1844. [2] Muslim, Sahih, Book on faith, no. 61. [3] Surah Al-A`raf, 7: 33 [4] Surah Al-Isra', 17: 36 [5] Surah Al-Baqarah, 2: 168 [6] Surah Al-Baqarah, 2: 169 [7] Surah Al-Hujurat, 49: 6 [8] Surah Al-Baqarah, 2: 32 [9] Surah Al-Hujurat, 49: 6 [10] Surah Yunus, 10: 39 [11] Surah Al-Hijr, 15: 16 [12] Surah Al-Hijr, 15: 17 [13] Surah Al-Hijr, 15: 18 [14] Surah Al-Furqan, 25: 61 [15] Surah Al-Saffat, 37: 6 [16] Surah Al-Saffat, 37: 7 [17] Surah Al-Saffat, 37: 8 [18] Surah Al-Saffat, 37: 9 [19] Surah Al-Saffat, 37: 10 [20] Surah Al-Mulk, 67: 5 [21] Surah Nuh, 71: 15 [22] Surah Nuh, 71: 16 [23] Surah Al-Mulk, 67: 16 [24] Surah Al-Mulk, 67: 17 [25] Surah At-Tawbah, 9: 2 [26] Surah Al-Shura, 42: 11 [27] Surah Al-Ikhlas, 112: 4 [28] Surah Al-Nahl, 16: 74 [29] Surah Al-Baqarah, 2: 21 [30] Surah Al-Baqarah, 2: 22 [31] Surah Al-Baqarah, 2: 22 [32] Surah Al-Hajj, 22: 15 [33] Surah Ibrahim, 14: 24 [34] Surah Al-Anbiya', 21: 33 [35] Surah Ya­Sin, 36: 40 [36] Surah Ya­Sin, 36: 40 [37] Surah Al-Furqan, 25: 61 [38] Surah Al-Hijr, 15: 16 [39] Surah Al-Mulk, 67: 5 [40] Surah Nuh, 71: 15 [41] Surah Nuh, 71: 16 [42] Surah Nuh, 71: 15 [43] Surah Nuh, 71: 15 [44] Surah Al-Jinn, 72: 8 [45] Surah Al-Jinn, 72: 9 [46] Surah Al-Anbiya', 21: 32 [47] Surah Al-Hijr, 15: 17 [48] Surah Al-Rahman, 55: 33 [49] Surah Al-Rahman, 55: 35 http://alifta.gov.sa/En/IftaContents/IbnBaz/Pages/FatawaSubjects.aspx?cultStr=en&View=Page&HajjEntryID=0&HajjEntryName=&RamadanEntryID=0&RamadanEntryName=&NodeID=4198&PageID=48&SectionID=14&SubjectPageTitlesID=21098&MarkIndex=0&0 https://shamela.org/src/files/contents_url.php?id=8f1b64d5efb2ca5b6f0162da56762ab8 #Islam #Quran #Hadith #Sunnah #Fatwa

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Beslissing al genomen voor val regering. Vandaag gefinaliseerd. Voorstel gaat nu naar parlement en zal daar gestemd worden. Zoals altijd. Dus waarover gaat uw tweet eigenlijk? #noknowledge #noclue

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Juice=Juice Family五戸アナがガチｗｗｗｗｗｗｗｗｗｗｗｗｗｗ

1: 名無し募集中。。。 2018/12/31(月) 22:53:43.96 0

メルティーローズ@MeltyRose2802

五戸アナは島村嬉唄が嫌い←

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2018/12/31 05:31:47

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ピロスエ「五戸さんがこんなに島村唄嬉ちゃんを嫌いだとは思わなかった」 #ハロプロ楽曲大賞

2018/12/31 05:40:10

のーなれっじ！！冬コミ12/31東K54a@noknowledge

五戸さんはプロだからプロ意識が低い人に厳しいんだよな、、、

2018/12/31 05:39:15

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いいぞ五戸！ #ハロプロ楽曲大賞

2018/12/31 05:34:53

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こんな夜更けに大場なな

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Innocent sky for my mind. Back Alley Style(B:A:S) Unfair is fair of real world #street #fashion #covert #tactical #gear #military #world #lies #truth #specialforce #Unfairisfairofrealworld #noknowledge https://www.instagram.com/p/CMe2ANNL9Jy/?igshid=8pivnb1zq7kj

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#selfie #allaboutme #noknowledge #openyoureyes

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若乃花は小学生！

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No Rules Back Alley Style(B:A:S) Unfair is fair of real world #street #fashion #covert #tactical #gear #military #world #lies #truth #specialforce #Unfairisfairofrealworld #noknowledge https://www.instagram.com/p/CLeZn89L8xM/?igshid=1lpgqx0qxsgsl