Allah transcends place/direction. In dua (supplication), raising hands or facing toward the sky symbolizes exaltation and seeking Allah's lofty mercy (as heaven represents height/honor in Arabic idiom). In salah (prayer), the qiblah is the Kaaba on earth. Gazing at the sky during salah is forbidden (Sahih Bukhari, 750): eyes should focus on sujud spot). If the hadith meant literal location "above," salah's qiblah would be upward—but it's not, proving "fi al-sama'" is not spatial. This aligns with reason: rituals reflect transcendence, not confinement.
She was mute (per narration in Abi Dawud), so she pointed upward (not spoke). In 7th-century Arabia, ground/earth was associated with idols (buried or low). Pointing up affirmed monotheism (tawhid)—Allah is exalted above creation's flaws—distinguishing from polytheists worshiping earthly idols or the Kaaba pre-Islam (then idol-filled). Kaaba is earthly, so upward gesture negates any "ground-ba...
Regarding the hadith that Isa AS will go to the grave of Prophet Muhammad ﷺ
The book of high demands [Ibn Hajar al-Asqalani] Hadith Number / Serial Number:4505 Ahmad ibn Isa narrated to us, from Ibn Wahb, from Abu Sakhr, who said: Sa'id al-Maqburi informed me that he heard Abu Hurairah (may Allah be pleased with him) saying: I heard the Messenger of Allah ﷺ saying: "By the One in Whose hand is the soul of Abu al-Qasim (peace and blessings be upon him), Jesus son of Mary (peace and blessings be upon him) will surely descend..." then he mentioned the hadith.And in it: "...and he will surely reconcile between people, and he will surely remove the enmity, and he will lend the money.Then, if he stands at my grave and says: 'O Muhammad!' I will surely answer him." (1) The narrator is Abu Ya'la, and he narrated it in his Musnad (11/462: 6584), and his wording is: "And by the One in Whose hand is the soul of Abu al-Qasim, Jesus son of Mary will surely descend as an imam who is just and a judge who is equitable, so he will brea...
Don't mention Prophet ﷺ by his name alone.
The Beautiful Verse of the Holy Quran which commands us not to mention the Prophet (ﷺ) by his name alone: “Do not make the calling of the Messenger among yourselves as the calling of one of you to another.” (Qur’an 24:63) Shaykh ʿAbd al-Raḥīm al-Ṭaḥḥān said: As for someone referring to our Prophet, the Messenger of the Lord ﷺ, as "Muhammad ibn Abdullah," this is considered disrespectful, rude, and lacking in proper etiquette. Why not say, "Muhammad, the best of God's creation"? Why not say, "Muhammad, the Messenger of God"? Why not say, "Our Messenger, the Beloved of God"? Why not say, "Our Master Muhammad, the Seal of the Prophets"? Our Prophet ﷺ should only be attributed to his father when recounting his lineage, such as "Muhammad ibn Abdullah ibn Abdul Muttalib," when clarifying his noble and blessed ancestry. But to say in scholarly gatherings, "Muhammad ibn Abdullah said," is rude, disrespectful, and shows a...
The Definition of Fiṭrah. Is Fiṭrah Islam?
Fiṭrah ≠ fully-formed Islamic creed. Fiṭrah = an innate disposition toward tawḥīd, recognition of a Creator, and basic moral truths. The Holy Prophet ﷺ said: “Every child is born upon the fiṭrah, but it is his parents who make him a Jew, Christian, or Magian.” (Ṣaḥīḥ Muslim) Imam Ghazali (rh) said: “Fitrah inclines toward affirmation, but without proof it may also incline toward falsehood. Thus proofs are necessary to separate truth from falsehood.” The fiṭrah gives them the innate pull toward tawḥīd. The revelation tells them how to worship properly, who Allah truly is, and what false beliefs to reject. Without revelation, fiṭrah could lead someone to vague deism, sun worship, or pantheism. That’s why the Qur’an criticizes the mushrikīn for their wrong acts man, And regarding this fitrah argument this comes in my mind: If Muslims are only upon fiṭrah, then what’s the need for Qur’an, Sunnah, and Prophets? Are Hindus and Christians also valid if they claim their fiṭrah led them to the...