Belief in the Divine Will and Decree
Question:
Could you explain to me the Islamic view of the
Divine Will and Decree (al-qada' wa'l-qadar)? What should
I believe with regard to this topic?.
Answer:
Praise be to Allaah.
Praise be to Allaah and blessings and peace be upon
the Messenger of Allaah.
We could talk at length about the Islamic view of
the Divine will and decree but to make the subject easier
to understand, we will start with an overview of this
topic, then explain as much as space permits, asking Allaah
to benefit us thereby and to accept our efforts.
Note that what is meant by belief in al-qada' (the
Divine will) is: certain belief that everything that happens in
this universe happens by the will and decree of Allaah.
Belief in al-qadar (the Divine decree) is the sixth pillar
of faith, and no one's faith is complete without it. In
Saheeh Muslim (8) it is narrated that Ibn `Umar (may Allaah
be pleased with him) heard that some people were
denying al-qadar. He said: "If I meet these people I will tell
them that I have nothing to do with them and they have
nothing to do with me. By the One by Whom `Abd-Allaah
ibn `Umar swore, if one of them had gold equivalent to
Mount Uhud and he spent it, Allaah would not accept it
from him unless he believed in al-qadar."
You should also note that belief in al-qadar is not
valid unless you believe in the four aspects of al-qadar,
which are as follows:
1 _ Belief that Allaah knows all things, in general
terms and in detail, from eternity to eternity. Not a single
atom is unknown to Him in the heavens or on earth.
2 _ Belief that Allaah has decreed all things in
al-Lawh al-Mahfooz, fifty thousand years before He created
the heavens and the earth.
3 _ Belief that the will of Allaah is irresistable and
His decree is comprehensive, so nothing happens in
this universe, good or bad, but by His will.
4 _ Belief that all that exists was created by Allaah. He
is the Creator of all beings and the Creator of their
attributes and actions, as He says (interpretation of the meaning):
"Such is Allaah, your Lord! Laa Ilaaha illa Huwa
(none has the right to be worshipped but He), the Creator of
all things" [al-An'aam 6:102]
Correct belief in al-qadar also involves believing in
the following:
That the individual has free will by means of which
he acts, as Allaah says (interpretation of the meaning):
"To whomsoever among you who wills to walk straight"
[al-Takweer 81:28]
"Allaah burdens not a person beyond his
scope" [al-Baqarah 2:286]
That a person's will and ability do not operate outside
the will and decree of Allaah, Who is the One Who has
given him that ability and made him able to distinguish
(between good and evil) and make his choice, as He
says (interpretation of the meaning):
"And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that
exists)" [al-Takweer 81:29]
That al-qadar is Allaah's plan for His creation. What
He has shown us of it, we know and believe in, and what
He has hidden from us, we accept and believe in. We do
not dispute with Allaah concerning His actions and
rulings with our limited minds and comprehension, rather
we believe in Allaah's complete justice and wisdom, and
that He is not to be asked about what He does, may He
be glorified and praised.
This is a summary of the belief of the first
generations concerning this important topic. We will discuss some
of this in more detail below, asking Allaah to help us to
say the right thing:
1 _ The meaning of al-qada'
wa'l-qadar in Arabic:
The word qada' means perfection and completion,
and the word qadar means evaluating and planning.
2 _ Definition of al-qada' wa'l-qadar in
Islamic terminology:
Qadar means Allaah's decree of all things from
eternity, and His knowledge that they will come to pass at the
times that are known to Him and in the specific manner that
He has decreed and willed. They will happen the way
they are meant to and the way they are created.
3 _ Is there a difference between al-qada' and
al-qadar?
Some of the scholars said that there was a
difference between them, but perhaps the most correct view is
that there is no difference in meaning between al-qada'
and al-qadar, and that each of them points to the meaning
of the other. There is no clear evidence in the Qur'aan
or Sunnah to indicate that there is a difference between
them. The scholars are agreed that the one may be applied
to the other, but it should be noted that the word qadar
is most usually used in the texts of the Qur'aan and
Sunnah, which indicates that we must believe in this pillar.
And Allaah knows best.
4 _ The status of belief in al-qadar in
Islam:
Belief in al-qadar is one of the six pillars of faith
which were mentioned in the words of the Prophet (peace
and blessings of Allaah be upon him) when Jibreel (peace
be upon him) asked him about faith (eemaan). He said:
"(It is) to believe in Allaah, His angels, His Books,
His Messengers, the Last Day, and to believe in the
Divine will and decree (al-qadar) both good and bad."
Narrated by Muslim, 8. Al-qadar is also mentioned in the
Qur'aan, where Allaah says (interpretation of the meaning):
"Verily, We have created all things with Qadar
(Divine Preordainments of all things before their creation
as written in the Book of Decrees AlLawh AlMahfooz)"
[al-Qamar 54:49]
"And the Command of Allaah is a decree
determined [qadran maqdooran]" [al-Ahzaab 33:38]
5 _ Aspects of belief in al-qadar:
Note, may Allaah help you to do that which pleases
Him, that belief in al-qadar cannot be complete until you
believe in the following four aspects of this doctrine:
(a) Knowledge: this is the belief that the knowledge
of Allaah encompasses all things and not a single atom
in the heavens or on earth falls outside of His
knowledge. Allaah knew all of His creation before He created
them. He knew what they would do by means of His
ancient and eternal knowledge. There is a great deal of
evidence that points to this such as the verses in which Allaah
says (interpretation of the meaning):
"He is Allaah, beside Whom Laa ilaaha illa Huwa
(none has the right to be worshipped but He) the AllKnower
of the unseen and the seen. He is the Most Gracious,
the Most Merciful"
[al-Hashr 59:22]
"and that Allaah surrounds all things in
(His) Knowledge"
[al-Talaaq 65:12]
(b) Writing: this is the belief that Allaah has written
the decrees concerning all created beings in al-Lawh
al-Mahfooz. The evidence for that is the verse in which
He says (interpretation of the meaning):
"Know you not that Allaah knows all that is in the
heaven and on the earth? Verily, it is (all) in the Book
(al-Lawh al-Mahfooz). Verily, that is easy for Allaah"
[al-Hajj 22:16]And the Prophet (peace and blessings
of Allaah be upon him) said: "Allaah wrote the
decrees concerning all created beings fifty thousand years
before He created the heavens and the earth." Narrated
by Muslim, 2653.
(c) Will: this is the belief that everything that happens
in this universe happens by the will of Allaah.
Whatever Allaah wills happens and whatever He does not will
does not happen. Nothing exists outside of His will.
The evidence for that is in the verses where Allaah
says (interpretation of the meaning):
"And never say of anything, `I shall do such and
such thing tomorrow.'
24. Except (with the saying), `If Allaah wills!'"
[al-Kahf 18:23, 24]
"And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that
exists)" [al-Takweer 81:29]
(d) Creation: this is the belief that Allaah is the
Creator of all things, including people's actions. Nothing
happens in this universe but He is its Creator, because He
says (interpretation of the meaning):
"Allaah is the Creator of all things"
[al-Zumar 39:62]
"While Allaah has created you and what you
make" [al-Saaffaat 37:96]
And the Prophet (peace and blessings of Allaah be
upon him) said: "Allaah has made every doer and what he
does." Narrated by al-Bukhaari in Khalq Af'aal
al-`Ibaad (25) and by Ibn Abi `Aasim in al-Sunnah (257 and 358);
classed as saheeh by al-Albaani in
al-Saheehah, 1637.
Shaykh Ibn Sa'di (may Allaah have mercy on him)
said: Just as Allaah is the One Who created them _
meaning people _ He has also created that by means of which
they act, namely their abilities and will, then they do
various actions of obedience and sin, by the abilities and
will which Allaah has created. (al-Durrah al-Bahiyyah
Sharh al-Qaseedah al-Taa'iyyah, p. 18).
Warning against arguing about issues of al-qadar on
the basis of (human) reasoning:
Belief in al-qadar is the real test of the extent of a
person's belief in Allaah. It is the true test of how much a
person really knows about his Lord and what results from
this knowledge of certain and sincere faith in Allaah, and
His attributes of majesty and perfection. That is because
al-qadar raises many questions for the one who gives
free rein to his reasoning to try to fully comprehend it.
There have been many disputes concerning the issue of
al-qadar and many people have engaged in debates
and misinterpreted the verses of the Qur'aan that mention
it. Indeed, the enemies of Islam in all eras have
provoked confusion in the Muslims' beliefs by discussing the
issue of al-qadar and stirring up doubts about it. So no one
can have true and certain faith except the one who
knows Allaah by His beautiful names and sublime
attributes, submitting to His commands with peace of mind
and trusting in his Lord. In that case no doubts or
specious arguments can find a way into his heart.
Undoubtedly this is the greatest proof that belief in al-qadar is
more important than belief in the other pillars of faith, and
that the human mind cannot independently come to
understand al-qadar, because al-qadar is one of the mysteries of
Allaah in His creation; whatever Allaah has disclosed to us
in His Book or on the lips of His Messenger (peace
and blessings of Allaah be upon him) we know, accept
and believe in, and whatever our Lord has not told us,
we believe in and we believe in His perfect justice
and wisdom, and that He is not to be questioned about
what He does, but they will be questioned.
And Allaah knows best. May Allaah send blessings
and peace upon His slave and Prophet Muhammad and
upon his family and companions.
See: A'laam al-Sunnah al-Manshoorah, 147;
al-Qada' wa'l-Qadar fi Daw' il-Kitaab
wa'l-Sunnah by Shaykh Dr. `Abd al-Rahmaan al-Mahmoud;
al-Eemaan bi'l-Qada' wa'l-Qadar by Shaykh Muhammad al-Hamd.
Islam Q&A (www.islam-qa.com)
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Question:
Does man has freedom of choice or is he following
a course set by Allaah?.
Answer:
Praise be to Allaah.
Shaykh Ibn `Uthaymeen was asked this question and
said: The questioner should ask himself whether anyone
forced him to ask this question, and does he choose the kind
of car that he drives? And other such questions. Then
the answer as to whether he is following a course set by
Allaah or has freedom of choice will become clear to him.
Then he should ask himself whether accidents happen
to him by his choice? Or whether he falls sick by his
choice? Or will he die by his choice?
And other similar questions. Then the answer as
to whether he is following a course set by Allaah or
has freedom of choice will become clear to him.
The answer is that the things that the wise person
does, he undoubtedly does by his choice. Listen to the
words of Allaah (interpretation of the meaning):
"So, whosoever wills, let him seek a place with (or a
way to) His Lord (by obeying Him in this worldly life)!"
[al-Naba' 78:39]
"Among you are some that desire this world and
some that desire the Hereafter" [Aal `Imraan 3:152]
"And whoever desires the Hereafter and strives for
it, with the necessary effort due for it (i.e. does
righteous deeds of Allaah's obedience) while he is a believer (in
the Oneness of Allaah — Islamic Monotheism) — then
such are the ones whose striving shall be appreciated,
(thanked and rewarded by Allaah)"
[al-Isra' 17:19]
"he must pay a Fidyah (ransom) of either observing
Sawm (fasts) (three days) or giving Sadaqah (charity —
feeding six poor persons) or offering sacrifice (one sheep)"
[al-Baqarah 2:196]
But if a person wants to do something and he does it,
we know that Allaah has willed it. Allaah says
(interpretation of the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills —
the Lord of the `Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
Because His Lordship (ruboobiyyah) is complete
and perfect, nothing can happen in the heavens or on
earth except by His will.
With regard to things that happen to a person or that
he does without choosing or willing them, such as
sickness, death and accidents, they are purely divine will
(al-qadar) and the person has no choice or will with regard to them.
And Allaah is the Source of strength.
Majmoo Fataawa al-Shaykh Ibn `Uthaymeen, vol. 2.
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Question:
Is it permissible to use the expression "by chance",
such as saying, "I went to the market and I met So and so
by chance"?
Is this phrase "by chance" haraam or does it
constitute shirk (associating others with Allaah)? What should I
say instead of this? Please advise me, may Allaah reward
you with good.
Answer:
Praise be to Allaah.
There is nothing wrong with using the phrase "by
chance," because what the speaker means is that he met that
person without a prior agreement to meet, and without
intending to do so; he does not mean that this meeting
happened without the decree of Allaah.
The use of this expression (sudfatan in Arabic)
is mentioned in some ahaadeeth, such as that narrated
by Muslim (2144) from Anas who said: I set out with
him (i.e., with `Abd-Allaah ibn Abi Talhah) to go to
the Messenger of Allaah (peace and blessings of Allaah
be upon him), and we met him by chance and he was
carrying a branding iron…
Abu Dawood (142) narrated that Laqeet ibn Sabrah
said: I came among the delegation of Banu'l-Muntafiq to
the Messenger of Allaah (peace and blessings of Allaah
be upon him). When we came to the Messenger of
Allaah (peace and blessings of Allaah be upon him) it
so happened that we did not find him in his house but
by chance `Aa'ishah the Mother of the Believers was
there…. This hadeeth was classed as saheeh by al-Albaani
in Saheeh Abi Dawood.
It says in Fataawa al-Lajnah al-Daa'imah (3/393):
The expression used by many people, "I met So and
so by chance" etc is not haraam and does not constitute
shirk, because what is meant is meeting him without a
prior appointment or agreement to meet, for example, and
there is nothing wrong with this meaning.
Shaykh Ibn `Uthaymeen was asked: What is your
opinion on using the expression "by chance"?
He replied:
We think that there is nothing wrong with this
expression. This is a customary expression which is mentioned
in several ahaadeeth: We met the Messenger of Allaah
(peace and blessings of Allaah be upon him) by chance, etc.
With regard to people's actions, things do happen
by chance, because people have no knowledge of the
Unseen and a thing may happen without a person realizing it
or doing the things that lead to it or expecting it. But
with regard to the actions of Allaah, this is not the case,
for everything is known to Allaah and everything is
decreed by Him. With regard to Him nothing ever happens
by chance, but with regard to you and me, we may
meet without prior arrangement and without realizing
or planning it. This is what we call chance, and there
is nothing wrong with that. But with regard to the
actions of Allaah, this word cannot be used.
Fataawa al-Shaykh Ibn `Uthaymeen, 3/117
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Question:
Is our fate completely pre-destined? Some say we have
a choice of which path to choose but what you will find
at the end of the path has been chosen for you by Allah.
I have also read that qadar was perhaps created by Jahm
b. Safwan, not Allah.
Where can I find the information in the Quran and if
there is a set destiny how much of it is chosen by God? Is
there really a set day on which I will have birth and another
for earthly death, for whom I will marry?
What if I did meet the man I am supposed to marry but
I somehow choose the wrong path (so I may believe)
only to realize I did wrong. Will he come in my path again
or have I altered my destiny so that my punishment may
be that I can not have this person in my life?.
Answer:
Praise be to Allaah.
Belief in al-qadar (the divine will and decree) is one
of the pillars of faith, because the Prophet (peace
and blessings of Allaah be upon him) said, when he
answered Jibreel's question about faith: "(It means) believing
in Allaah, His angels, His Books, His Messengers and
the Last Day, and to believe in al-qadar (the divine
decree) both good and bad."
What is meant by al-qadar is that Allaah has decreed
all things from eternity and knows that they will happen
at times that are known to Him, and in specific ways,
and that He has written that and willed it, and they
happen according to what He has decreed. [al-Qada'
wa'l-Qadar by Dr `Abd al-Rahmaan al-Mahmoud, p. 39].
Belief in al-qadar is based on four things:
1 _ Knowledge, i.e., that Allaah knows what His
creation will do, by virtue of His eternal knowledge.
2 _ Writing, i.e., that Allaah has written the destiny of
all creatures in al-Lawh al-Mahfooz.
3 _ Will, i.e., that what Allaah wills happens and what
He does not will does not happen. There is no movement
in the heavens or on earth but it happens by His will.
4 _ Creation and formation, i.e., that Allaah is the
Creator of all things, including the actions of His slaves. They
do their actions in a real sense, and He is the Creator of
them and of their actions.
Whoever believes in these four believes in al-qadar.
The Qur'aan affirms these things in numerous verses,
such as the verses in which He says (interpretation of
the meaning):
"And with Him are the keys of the Ghayb (all that
is hidden), none knows them but He. And He knows
whatever there is in the land and in the sea; not a leaf falls, but
He knows it. There is not a grain in the darkness of the
earth nor anything fresh or dry, but is written in a Clear Record"
[al-An'aam 6:59]
"No calamity befalls on the earth or in yourselves but
it is inscribed in the Book of Decrees (AlLawh
AlMahfooz) before We bring it into existence. Verily, that is easy
for Allaah" [al-Hadeed 57:22]
"And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:29]
"Verily, We have created all things with Qadar
(Divine Preordainments of all things before their creation
as written in the Book of Decrees AlLawh AlMahfooz)"
[al-Qamar 54:49]
Muslim (2653) narrated that `Abd-Allaah ibn `Amr
ibn al-`Aas said: I heard the Messenger of Allaah (peace
and blessings of Allaah be upon him) say: "Allaah wrote
down the decrees of creation fifty thousand years before
He created the heavens and the earth." He said: "And
His Throne was upon the water."
Hence it should be clear to you that the view that
al-qadar was invented by al-Jahm ibn Safwaan is a view that
has no sound basis. Al-qadar was not created, rather
creation comes under the heading of belief in al-qadar.
Al-Jahm went to extremes in affirming the divine will and
decree, and claimed that people are compelled to do what
they do and have no choice. This is a false view.
The belief of Ahl al-Sunnah wa'l-Jamaa'ah is that a
person has freedom of will, and hence he will be rewarded
or punished. But his will is subject to the will of Allaah,
and nothing can take place in the universe that is not
willed by Allaah.
What some people say, that we have the choice to
follow whatever path we want but at the end of this path
you will find what Allaah has decreed for you, is a
correct view. Allaah says (interpretation of the meaning):
"Verily, We showed him the way, whether he be
grateful or ungrateful"
[al-Insaan 76:3]
"And shown him the two ways (good and evil)?"
[al-Balad 90:10]
"And say: "The truth is from your Lord." Then
whosoever wills, let him believe; and whosoever wills, let
him disbelieve" [al-Kahf 18:29]
Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) said, explaining the view of Ahl al-Sunnah
with regard to man's deeds:
People act in a real sense, and Allaah is the Creator
of their actions. A person may be a believer or a
kaafir, righteous or immoral, he may pray and fast. People
have control over their actions, and they have their own
will, and Allaah is the Creator of their control and will,
as Allaah says (interpretation of the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
al-Waasitiyyah ma'a Sharh Harraas, p. 65.
Marriage is one of the things that Allaah has
decreed. The person whom you will marry is known to Allaah:
He knows who he is, when he was born, where and when
he will die, how he will be towards you, and other
details. All of that is known to Allaah and He has written it in
al-Lawh al-Mahfooz (the Book of Decrees), and it
will inevitably come to pass as Allaah has decreed.
If Allaah has decreed that you will marry one person,
but you choose someone else, then no matter how long
it takes, you will marry that person. But your marriage
to someone else is also decreed, because there is
nothing that is not decreed by Allaah. It may be decreed for
a woman to marry So and so the son of So and so, and
he comes to propose marriage but she refuses him,
and marries someone else, then he (the second man) dies
or divorces her, then she accepts the first one. All of that
is decreed, and it is decreed for her to marry So and so
the son of So and so after initially refusing him and after
some experience or trials etc.
It may be decreed for a woman that a righteous man
will propose marriage to her, but she will refuse him and
he will never come back to her, and she will marry and
live with someone else who is more or less
righteous, according what Allaah has decreed.
Because man does not know what is decreed for
him, what he must do is to adhere to sharee'ah and abide by
its commands and prohibitions, and to seek the help of
Allaah and pray to Him for guidance (istikhaarah)
concerning all his affairs, whilst implementing the means, one of
the most important of which is consulting sincere people
who have relevant experience.
If a righteous man proposes marriage to a woman,
she should pray to Allaah for guidance (istikhaarah) and
agree to marry him. If things then go smoothly, this is
an indication that what is good for her is to marry him.
In conclusion, man should study the sharee'ah of
Allaah and follow the commands of Allaah even if he
feels reluctant, and avoid what Allaah has forbidden even if
he is attached to it. All goodness is to be found in
obeying sharee'ah. Allaah says (interpretation of the meaning):
"Jihaad (holy fighting in Allaah's Cause) is ordained
for you (Muslims) though you dislike it, and it may be
that you dislike a thing which is good for you and that
you like a thing which is bad for you. Allaah knows but
you do not know"
[al-Baqarah 2:216]
He should not look at al-qadar as an excuse to
ignore commands and do forbidden things, rather he should
look at it in a way that will make him content with
whatever painful experiences happen to him.
And Allaah knows best.
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Question:
What is the meaning of belief in al-Qadar (the divine
will and decree)?.
Answer:
Praise be to Allaah.
Qadar means that Allaah has decreed everything
that happens in the universe according to His prior
knowledge and the dictates of His wisdom.
Belief in al-Qadar includes four things:
1 _ The belief that Allaah knows all things, in
general and in detail, from eternity to eternity, whether that has
to do with His actions or the actions of His slaves.
2 _ The belief that Allaah has written that in al-Lawh
al-Mahfooz (the Book of Decrees).
Concerning these two matters Allaah says
(interpretation of the meaning):
"Know you not that Allaah knows all that is in the
heaven and on the earth? Verily, it is (all) in the Book
(AlLawh AlMahfooz). Verily, that is easy for Allaah"
[al-Hajj 22:70]
In Saheeh Muslim (2653) it is narrated that
`Abd-Allaah ibn `Amr ibn al-`Aas (may Allaah be pleased with
him) said: I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: "Allaah wrote down
the decrees of creation fifty thousand years before He
created the heavens and the earth."
And the Prophet (peace and blessings of Allaah be
upon him) said: "The first thing that Allaah created was
the Pen, and He said to it, `Write!' It said, `O Lord,
what should I write?' He said: `Write down the decrees of
all things until the Hour begins." Narrated by Abu
Dawood, 4700; classed as saheeh by al-Albaani in
Saheeh Abi Dawood.
3 _ The belief that whatever happens only happens by
the will of Allaah _ whether that has to do with His
actions or the actions of created beings.
Allaah says concerning His actions (interpretation of
the meaning):
"And your Lord creates whatsoever He wills
and chooses"
[al-Qasas 28:68]
"and Allaah does what He wills"
[Ibraaheem 14:27]
"He it is Who shapes you in the wombs as He wills"
[Aal `Imraan 3:6]
And He says concerning the actions of created
beings (interpretation of the meaning):
"Had Allaah willed, indeed He would have given
them power over you, and they would have fought you"
[al-Nisa' 4:90]
"If your Lord had so willed, they would not have
done it"
[al-An'aam 6:112]
All events, actions and happenings occur only by the
will of Allaah. Whatever Allaah wills happens, and
whatever He does not will does not happen.
4 _ The belief that all things that happen are created
by Allaah in their essence, their attributes and
their movements.
Allaah says (interpretation of the meaning):
"Allaah is the Creator of all things, and He is the
Wakeel (Trustee, Disposer of affairs, Guardian) over all things"
[al-Zumar 39:62]
"He has created everything, and has measured it
exactly according to its due measurements"
[al-Furqaan 25:2]
And Allaah tells us that the Prophet of Allaah
Ibraaheem (peace and blessings of Allaah be upon him) said to
his people:
"While Allaah has created you and what you make"
[al-Saaffaat 38:96 _ interpretation of the
meaning]
If a person believes in all these things then he
believes correctly in the divine will and decree (al-qadar).
Belief in al-qadar as we have described it above does
not contradict the idea that a person has free will with
regard to actions in which he has free choice. He can
choose whether to or not to do things that he is able to do of
acts of worship or sinful actions. Sharee'ah and real life
both indicate that people have this will.
With regard to sharee'ah, Allaah says concerning
man's will (interpretation of the meaning):
"That is (without doubt) the True Day. So,
whosoever wills, let him seek a place with (or a way to) His Lord
(by obeying Him in this worldly life)!"
[al-Naba' 78:39]
"so go to your tilth, when or how you will"
[al-Baqarah 2:223]
And He says concerning man's ability (interpretation
of the meaning):
"So keep your duty to Allaah and fear Him as much
as you can"
[al-Taghaabun 64:16]
"Allaah burdens not a person beyond his scope. He
gets reward for that (good) which he has earned, and he
is punished for that (evil) which he has earned"
[al-Baqarah 2:286]
These verses confirm that man has a will and the
ability to do what he wants and not to do what he does not want.
With regard to real life, everyone knows that he has
a will and the ability to do what he wants and not to
do what he does not want. And he can distinguish
between the things that happen when he wants them to, such
as walking, and those that happen without him wanting
them to, such as shivering. But the will and ability of man
are subject to the will and decree of Allaah, because
Allaah says (interpretation of the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
But the entire universe is the dominion of Allaah,
and nothing can happen in His dominion without His knowledge and will.
And Allaah knows best.
See Risaalat Sharh Usool al-Eemaan by Shaykh
Ibn `Uthaymeen.
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Question:
I want to marry a man who is training to go for Jihad in
a few years. However, when I brought it up to my
father, he refused because he said he could not bear to see me
a widow in this world. I understand the consequences
of marrying someone who may die in battle (from a
worldy perspective: i.e I will be living without a husband
for months at a time, there is a great possiblity I may
become a widow, etc), however, the reward is far greater than
any worldy benefit.
So, is it my obligation to listen to my father? Does
he have a valid islamic excuse to reject this suitor when
I am more than willing to be the wife a Mujahid?
Please help.
Answer:
Praise be to Allaah.
Firstly:
Marriage is a noble, legitimate bond that is
encouraged by our religion in several places in the Book of
Allaah and the Sunnah of His Messenger. One of the
most important factors in this bond is to make a good
choice when selecting a husband or wife. The Prophet
(peace and blessings of Allaah be upon him) said: "Women
are married for four things: for their wealth, their
lineage, their beauty and their religious commitment. Choose
the one who is religiously committed, may your hand
be rubbed with dust [i.e., may you prosper]." Narrated
by al-Bukhaari, 4802; Muslim, 1466.
And he said, addressing the guardians (walis) of
women: "If there comes to you with a proposal of marriage
one with whose religious commitment and attitude you
are pleased, then marry [your daughter or female
relative under your care] to him, for if you do not do that,
there will be fitnah (tribulation) on earth and
widespread corruption." Narrated by al-Tirmidhi, 1084; Ibn
Maajah, 1967. Classed as saheeh by Shaykh al-Albaani in
al-Silsilah al-Saheehah, 1022.
Moreover jihad is one of the greatest kinds of good
deeds, and it is the pinnacle of Islam. Those who fight in
jihad are among the best of the slaves of Allaah, and are
among His party of the successful. The virtue of jihad and
the mujaahideen would take too long to explain here.
Secondly:
Going for jihad does not mean that death is certain.
Allaah has created all beings and has decreed their provision
and life spans. It is strange that a Muslim would think
that going for jihad in the battle field means that he will
be killed there, and that if he does not go for jihad he
will escape death. This is a mistaken notion, because
jihad does not hasten the hour of a man's death, and not
going for jihad does not delay it. A person may spend his
whole life in jihad and not be killed in battle. One of the
best examples of that is the great Sahaabi Khaalid ibn
al-Waleed (may Allaah be pleased with him) who spent
most of his life in the battlefield, then he died in his bed,
whilst thousands of people die every minute in their homes
or places of work or on the street. Allaah says
(interpretation of the meaning):
"And if Allaah were to seize mankind for
their wrongdoing, He would not leave on it (the earth) a
single moving (living) creature, but He postpones them for
an appointed term and when their term comes, neither
can they delay nor can they advance it an hour (or a moment)"
[al-Nahl 16:61]
"No person knows what he will earn tomorrow, and
no person knows in what land he will die. Verily, Allaah
is AllKnower, AllAware (of things)" [Luqmaan
31:34]
Allaah tells us of those who think like this, and He
refutes them:
"O you who believe! Be not like those who
disbelieve (hypocrites) and who say to their brethren when
they travel through the earth or go out to fight: `If they
had stayed with us, they would not have died or been
killed,' so that Allaah may make it a cause of regret in their
hearts. It is Allaah that gives life and causes death. And
Allaah is AllSeer of what you do"
[Aal `Imraan 3:156 _ interpretation of the
meaning]
Ibn Katheer said:
Allaah forbids His believing slaves to imitate the
kuffaar in their corrupt belief which is indicated by what
they said concerning their brethren who died on journeys or
in war, that if they had not travelled or gone to war,
what befell them would not have befallen them. Allaah
says "O you who believe! Be not like those who
disbelieve (hypocrites) and who say to their
brethren" i.e., of their brethren;
"when they travel through the earth" i.e.,
for the purpose of trading etc; "or go out to
fight" i.e., on military campaigns;
"If they had stayed with us" i.e.,
in our land; "they would not have died or been
killed" i.e., they would not have died on the road or been killed
in battle. The words, "so that Allaah may make it a cause
of regret in their hearts" mean, He has created this belief
in their hearts to increase their sense of grief for their
people who died or were slain.
Then Allaah says, refuting them:
"It is Allaah that gives life and causes
death" meaning, creation is in His hand, and to Him all things return.
No one lives or dies except by His will and decree, and
there can be no increase or decrease in the life span of
anyone except by His will and decree. Tafseer Ibn
Katheer, 1/420.
And he said:
Just as caution does not change the will and decree
of Allaah, so too fleeing from jihad or avoiding it does
not hasten or delay the appointed time of death. Rather
life span is decided and provision is allocated. And it
cannot be increased or decreased, as Allaah says
(interpretation of the meaning):
"(They are) the ones who said about their killed
brethren while they themselves sat (at home): `If only they
had listened to us, they would not have been killed.' Say:
`Avert death from your ownselves, if you speak the truth'"
[Aal `Imraan 3:168]
"They say: `Our Lord! Why have you ordained for
us fighting? Would that you had granted us respite for a
short period?' Say: `Short is the enjoyment of this world.
The Hereafter is (far) better for him who fears Allaah,
and you shall not be dealt with unjustly even equal to
the Fateela (a scalish thread in the long slit of a date stone).
Wheresoever you may be, death will overtake you even
if you are in fortresses built up strong and high!'"
[al-Nisa' 4:77-78]
And we have narrated from the commander of the
army, the leader of the troops, the guardian of Islam, the
sword of Allaah unsheathed against His enemies,
Abu Sulaymaan Khaalid ibn al-Waleed (may Allaah be
pleased with him) that he said _ when he was about to die _
"I have seen such and such battles, and there is no part
of my body that has not been struck by arrows, stabbed
or hit, but here I am about to die in my bed like a
camel. May the eyes of cowards know no sleep" _ meaning
that he was sad that he had not been killed in war, and
was grieved that he was going to die in his bed.
Tafseer Ibn Katheer, 1/300.
Thirdly:
From the above it is clear that what your father says
about not wanting to see you widowed in his lifetime
is mistaken, because if Allaah has decreed that for you,
it will happen even if you marry someone who is not
a mujaahid. His refusing this man because he is
preparing himself for jihad is not an acceptable
justification according to sharee'ah. But if there are other reasons
that have to do with his attitude and religious
commitment, then the father can refuse this marriage.
Fourthly:
Our advice to you is to obey your father. You do not
have the right to marry without the permission of your
guardian. The wise sharee'ah regards the marriage of a
woman without the permission of her guardian as invalid.
(a) It was narrated that Abu Moosa said: The
Prophet (peace and blessings of Allaah be upon him) said:
"There is no marriage without a guardian."
Narrated by al-Tirmidhi, 1101; Abu Dawood, 2085;
Ibn Maajah, 1881. Classed as saheeh by Shaykh
al-Albaani in Saheeh al-Tirmidhi, 1/318.
(b) It was narrated that `Aa'ishah (may Allaah be
pleased with her) said: The Messenger of Allaah (S) said:
"Any woman who gets married without the consent of
her guardian, her marriage is invalid, her marriage is
invalid, her marriage is invalid," but if the marriage has
been consummated then the mahr belongs to her because
she has allowed him to be intimate with her. And if she
has no guardian then the ruler is the guardian of the one
who has no guardian.
Narrated by al-Tirmidhi, 1102; Abu Dawood, 2083;
Ibn Maajah, 1879. Classed as hasan by al-Tirmidhi and
as saheeh ibn Ibn Hibbaan (9/384) and al-Haakim
(2/183). And Allaah knows best.
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Question:
What things affect Qadr (what has already been
written for us)?.
Answer:
Praise be to Allaah.
Nothing exists except by the will and decree of
Allaah, because Allaah says (interpretation of the meaning):
"No calamity befalls on the earth or in yourselves but
it is inscribed in the Book of Decrees (Al Lawh Al
Mahfooz) before We bring it into existence. Verily, that is easy
for Allaah"
[al-Hadeed 57:22]
And the Prophet (peace and blessings of Allaah be
upon him) said: "The pens have been lifted and the pages
have dried." Narrated and classed as saheeh by
al-Tirmidhi (2516), from the hadeeth of Ibn `Abbaas.
Al-Mubaarakfoori said:
"The pens have been lifted and the pages have
dried" means, What has been decreed has been written in
al-Lawh al-Mahfooz (the Book of Decrees), and nothing
else will be written after that is finished. Tuhfat
al-Ahwadhi, 7/186
The writing is of two types: one kind which cannot
be altered or changed, which is what is in al-Lawh
al-Mahfooz, and a type which may be altered or
changed, which is in the hands of the angels. And the
ultimate outcome is what is written in al-Lawh al-Mahfooz.
This is one of the meanings of the words of Allaah (interpretation of the meaning):
"Allaah blots out what He wills and confirms (what
He wills). And with Him is the Mother of the Book (Al
Lawh Al Mahfooz)"
[al-Ra'd 13:39]
Hence we can understand what was narrated in
the Sunnah, that upholding family ties increases one's
lifespan or increases one's provision; or that du'aa' can alter
the divine decree. For Allaah knows whether His slave
will uphold the ties of kinship or make du'aa', so He writes
in al-Lawh al-Mahfooz that this person will have
more provision or a longer life span.
Shaykh al-Islam Ibn Taymiyah was asked:
Can provision increase or decrease? Is provision what
a person eats or possesses?
He replied:
Provision is of two types:
1 _ That which Allaah knows He will provide,
which cannot be changed.
2 _ That which He has prescribed and told to the
angels. This may increase or decrease depending on causes.
If Allaah commands the angels to write provision for
a person if he upholds the ties of kinship, Allaah
will increase his provision because of that. It was proven
in al-Saheeh that the Prophet (peace and blessings of
Allaah be upon him) said: "Whoever would like his provision
to be increased and his life span to be extended, let
him uphold the ties of kinship." Similarly the life span
of Dawood was extended by sixty years and Allaah made
it one hundred years, after it was originally forty. This is
as `Umar said: "O Allaah, if you have decreed that I am
to be doomed, then erase that and make me one of
those who are to be blessed, because You blot out
whatever You will and confirm whatever You will." Similarly
Allaah said of Nooh (interpretation of the meaning):
"That you should worship Allaah (Alone), fear (be
dutiful to) Him, and obey me,
He (Allaah) will forgive you of your sins and respite
you to an appointed term" [Nooh 71:3-4]
And there is a great deal of corroborating evidence.
The means of acquiring provision comes under the
heading of that which Allaah has decreed. If it has been
decreed that a person will earn his provision by means of his
work and efforts, then Allaah will cause him to work and
strive, and that which is decreed for him by means of his
work will not come to him without him working to earn it.
And what has been decreed for him without his having to
earn it, such as an inheritance, will come to him without
him working for it.
Work or striving is of two types: striving in work for
the sake of earning a living, such as industry, farming
and business; and striving in du'a', putting one's trust
in Allaah, treating others kindly, and so on. Allaah will
help His slave so long as His slave helps his brother.
Majmoo' al-Fataawa, 8/540, 541 . Islam Q&A
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Question:
I have seen on TV many of the calamities that
have befallen the Muslim ummah, in Palestine our wounds
are bleeding; in Chechnya our bodies are cut; in
Afghanistan our houses are destroyed; in the Philippines and
in Kashmir… and now in Iraq.
Tomorrow only Allaah knows who will be meet this fate…
Are these calamities and these disasters that we see
good or bad?.
Answer:
Praise be to Allaah.
Disasters and calamities have been created for a
reason, which none can fully comprehend but Allaah. Some
of the things that Allaah has shown to us indicate this.
1 _ Disasters and calamities are a test of the
believer's patience. Allaah says (interpretation of the meaning):
"Or think you that you will enter Paradise without
such (trials) as came to those who passed away before
you? They were afflicted with severe poverty and ailments
and were so shaken that even the Messenger and those
who believed along with him said, `When (will come) the
Help of Allaah?' Yes! Certainly, the Help of Allaah is near!"
[al-Baqarah 2:214]
2 _ This is a sign of man's weakness and his need for
his Lord, and shows that he cannot succeed unless he
realizes his need for his Lord and starts beseeching Him.
3 _ Calamities are a means of expiation of sin and
raising one's status. The Prophet (peace and blessings of
Allaah be upon him) said: "There is nothing that befalls a
believer, not even a thorn that pricks him, but Allaah will
record one good deed for him and will remove one bad
deed from him."
Narrated by Muslim.
It was narrated that Abu Hurayrah said: The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Trials will continue to befall the believing man
and woman, with regard to themselves, their children and
their wealth, until they meet Allaah with no sin on
them." Narrated by al-Tirmidhi, 2399; classed as saheeh by
al-Albaani in al-Silsilah al-Saheehah, 2280.
And it was narrated that Jaabir said: The Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "On the Day of Resurrection, when people who
had suffered affliction are given their reward, those who
were healthy will wish their skins had been cut to pieces
with scissors when they were in the world." Narrated by
al-Tirmidhi, 2402. See al-Silsilah
al-Saheehah, no. 2206.
4 _ One of the reasons for calamities is so that
people will not feel content only with this world. If the
world were free of calamities, man would love it more and
feel content with it, and would forget about the Hereafter.
But calamities wake him up from his negligence and
make him strive for the place in which there are no
calamities or trials.
5 _ One of the greatest reasons behind calamities
and trials is to warn against falling short in some matters,
so that man can make up for the areas in which he has
fallen short. This is like the warning that is issued to an
employee or student who is falling short. The purpose behind it
is to make him make up for his shortcomings. If he
does that, then all well and good, otherwise he deserves to
be punished. The evidence for that includes the
verse (interpretation of the meaning):
"Verily, We sent (Messengers) to many nations before
you (O Muhammad). And We seized them with extreme poverty (or loss in wealth) and loss in health
(with calamities) so that they might humble themselves
(believe with humility).
When Our Torment reached them, why then did they
not humble themselves (believe with humility)? But
their hearts became hardened, and Shaytaan (Satan)
made fairseeming to them that which they used to do"
[al-An'aam 6:42]
Another reason… is as a punishment for those who
were previously warned, but did not benefit from the
warning and mend their ways, and persisted in their sin.
Allaah says (interpretation of the meaning):
"…so We destroyed them for their sins …"
[al-Anfaal 8:54]
And Allaah says (interpretation of the meaning):
"And indeed, We destroyed generations before you
when they did wrong, while their Messengers came to them
with clear proofs, but they were not such as to believe!
Thus do We requite the people who are
Mujrimoon" [Yoonus 10:13]
"And when We decide to destroy a town (population),
We (first) send a definite order (to obey Allaah and
be righteous) to those among them [or We (first) increase
in number those of its population] who lead a life of
luxury. Then, they transgress therein, and thus the word
(of torment) is justified against it (them). Then We destroy
it with complete destruction" [al-Isra'
17:16]
Ibn Taymiyah (may Allaah have mercy on him)
said: "Grief may be accompanied by that for which a
person will be rewarded and praised, so it may be good in
that sense, not that grief is good in and of itself, such as
one who feels sad for falling short in religious matters or
for calamities that befall the Muslims. In this case a
person will be rewarded for what is in his heart of loving
good and hating evil, and so on, but grief in itself, if it leads
to failure to do that which is enjoined, namely patience,
jihad, seeking benefits and warding off harm, is forbidden,
but if the person does not give it up, and it is not recorded
as a sin for him then he is fine."
So the one who wishes that Allaah would change
his situation without any effort on his part and that of
others like him needs to understand this.
6 _ Allaah says (interpretation of the meaning):
"Verily, We sent (Messengers) to many nations before
you (O Muhammad). And We seized them with extreme
poverty (or loss in wealth) and loss in health (with calamities)
so that they might humble themselves (believe with
humility)" [al-`An'aam 6:42]
al-Sa'di (may Allaah have mercy on him) said:
(This means) We sent (Messengers) to the nations who
came before you, and they disbelieved in Our Messengers
and rejected Our signs. So We seized them with
poverty, sickness, calamities and disasters as a mercy from Us
to them, so that they might humble themselves before
us and turn to Us at times of hardship.
And Allaah says (interpretation of the meaning):
"Evil (sins and disobedience to Allaah) has appeared
on land and sea because of what the hands of men
have earned (by oppression and evil deeds), that He
(Allaah) may make them taste a part of that which they have
done, in order that they may return (by repenting to
Allaah, and begging His Pardon)" [al-Room
30:41]
al-Sa'di interprets the word fasaad (translated here
as "evil") as referring to the disasters that develop on
land and sea, which are making people's lives difficult
and causing a lot of problems with regard to their
livelihood and well-being.
And the disasters that befall them themselves, such
as diseases, plagues and the like, which happen because
of the things their own hands have wrought of evil
deeds that can only lead to bad consequences.
This phrase "that He (Allaah) may make them taste a
part of that which they have done" means, so that they
might know that Allaah is requiting them for their deeds, so
He gives them a foretaste of the recompense of their
deeds in this world, "in order that they may return (by
repenting to Allaah, and begging His Pardon)" i.e., repent
from their deeds that have had this bad effect on them, and
set their affairs straight.
Glory be to the One Who blesses by means of His punishment, for if He were to make them taste all
that they have done, no living creature would be left alive
on earth.
7 _ Worship at times of hardship and tribulation has
a special flavour and a special reward.
It was narrated from Ma'qil ibn Yasaar that the
Prophet (peace and blessings of Allaah be upon him) said:
"Worshipping at times of tribulation and confusion is
like migrating to join me." Narrated by Muslim, 2948.
Al-Nawawi said: "The Prophet (peace and blessings
of Allaah be upon him) said, `Worshipping at times
of tribulation and confusion is like migrating to join
me.' The reason why worship at such times is of such
great virtue is that people become negligent about worship
and are distracted from it, and no one focuses on
worship except a few."
Al-Qurtubi said: "Tribulation and great hardship
will happen until the matter of religion is taken lightly
and people will care about nothing but their worldly
affairs and how to earn a living. So worship becomes
very important at times of tribulation, as Muslim narrated
from Ma'qil ibn Yasaar in the marfoo' report: `Worshipping
at times of tribulation and confusion is like migrating
to join me.'"
8 _ Blessings that come after pain, hardship and
calamity are more precious to people.
So then they appreciate the blessings of good health
and safety as they should be appreciated.
Another of the benefits of calamity is a reminder of
how Allaah has blessed man, because the man who is
created with sight _ for example _ forgets the blessing of
sight and does not really appreciate it, but if Allaah tests
him with temporary blindness, then restores to him his
sight, he will fully understand the value of this blessing. If
things are always easy a person may forget this blessing and
not be grateful for it, so Allaah takes it away and then
restores it, as a reminder to him to be grateful for it.
Calamity may remind the person to whom it happens
and others of the blessings of Allaah. So when a person
sees one who is insane, he appreciates the blessing of
sanity; when he sees one who is sick, he appreciates the
blessing of sound health. When he sees a kaafir who is living
like cattle, he appreciates the blessing of faith. When he
sees an ignorant man he appreciates the blessing of
knowledge. Only the one whose heart is open will feel this.
Those who have no heart do not give thanks for the blessings
of Allaah, rather they are arrogant towards the creation
of Allaah.
9 _ The benefit of calamity is that it rescues man
from negligence and alerts him to his shortcomings in
keeping his duty to Allaah, so that he does not think that he
is perfect, which would lead to hardening of his heart
and negligence.
Allaah says (interpretation of the meaning):
"When Our Torment reached them, why then did they
not humble themselves (believe with humility)? But
their hearts became hardened, and Shaytaan (Satan)
made fairseeming to them that which they used to do"
[al-An'aam 6:43]
10 _ One of the benefits of tribulations and hardships
is purification.
Hardships reveal how people really are, and
distinguish the good from the bad, the true from the false, the
believer from the hypocrite. Allaah says of the Battle of Uhud
and what happened to the Muslims on that day,
explaining part of the wisdom behind this trial (interpretation of
the meaning):
"Allaah will not leave the believers in the state in
which you are now, until He distinguishes the wicked from
the good"
[Aal `Imraan 3:179]
So the true nature of all things is shown clearly.
11 _ When Muslims help those Muslims who have
been afflicted by calamity, they will be rewarded for that.
The Prophet (peace and blessings of Allaah be upon him)
said: "The likeness of the believers in their mutual love,
mercy and compassion is that of the body; when one part of
it suffers, the rest of the body joins it in staying awake
and suffering fever." Narrated by al-Bukhaari, 6011;
Muslim, 2586.
And he (peace and blessings of Allaah be upon him)
said: "None of you truly believes until he loves for his
brother what he loves for himself." Narrated by al-Bukhaari,
13; Muslim, 45.
12 _ At times of hardship and war we see the true
meaning of the words of Allaah (interpretation of the meaning):
"Help you one another in AlBirr and AtTaqwa
(virtue, righteousness and piety)"
[al-Maa'idah 5:2]
Ways of cooperating in da'wah and supporting
Islam include: waging jihad against the kuffaar and
hypocrites for the sake of Allaah, joining with the people of
Islamic da'wah in fighting the followers of kufr and
misguidance, and preparing all means and tools for jihad for the
sake of Allaah.
One of the ways of cooperating in supporting Islam
that was invented at the time of the Prophet (peace
and blessings of Allaah be upon him) is cooperating in
killing those who claimed to be Prophets, killing the leaders
of the mushrikeen and the apostates, including those
who insulted the Prophet (peace and blessings of Allaah
be upon him).
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Question:
I know theres certain types of speech which we
must refrain from. like the speech the Prophet sallalaho
alayhe wasalam stayed away from please could you send that
to me.
Answer:
Praise be to Allaah. The Muslim has to control his
tongue and not speak unless he says something good.
Al-Bukhaari (6018) and Muslim (47) narrated from
Abu Hurayrah that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Whoever
believes in Allaah and the Last Day, let him speak good or
else keep silent…"
Al-Nawawi (may Allaah have mercy on him) said: "If
he wants to speak, then if what he wants to say is good
and he is confident that he will be rewarded for it, whether
it is obligatory or praiseworthy, then let him speak, but if
it does not seem to him that it is good and he will
be rewarded for it, then let him refrain from
speaking, whether he thinks it is haraam or makrooh or
permissible. Based on this, it is recommended to refrain from
saying permissible words and we are enjoined to avoid that,
lest that lead us into something that is haraam or
makrooh, which is what happens in many cases or in most
cases. Allaah says (interpretation of the meaning):
`Not a word does he (or she) utter but there is a
watcher by him ready (to record it)'
[Qaaf 50:18]
Imam al-Shaafa'i understood the hadeeth to mean that
if a person wants to say something, he should think
about it: if it seems to him that it will not do any harm, then
he should speak, but if he thinks that it will do some harm
or he thinks that this is most likely, then he should
refrain from speaking."
The Prophet (peace and blessings of Allaah be upon
him) commanded us to control our tongues in more than
one hadeeth, such as that narrated by al-Tirmidhi (2406)
from `Uqbah ibn `Aamir who said: "I said, `O Messenger
of Allaah, what is salvation?' He said, `Control your
tongue, keep to your house and weep over your sin.'" Classed
as saheeh by al-Albaani in Saheeh
al-Targheeb, 3331.
Al-Tirmidhi (2616) also narrated that the Prophet
(peace and blessings of Allaah be upon him) said to
Mu'aadh, after teaching him some of the laws of Islam, "Shall I
not tell you what is the foundation of all that?" I
[Mu'aadh] said: "Of course, O Prophet of Allaah." He took hold
of his tongue and said, "Control this." I said, "O Prophet
of Allaah, will we be held responsible for what we say
with it?" He said, "May your mother be bereft of you,
O Mu'aadh! Will the people be thrown into Hell on
their faces or on their noses for anything other than the
harvest of their tongues?"
Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi, 2110.
The hadeeth enjoins refraining from indulging in
specific things, because that is something that is of no benefit to
a person, and indeed it may cause him a great deal of
harm in his spiritual and worldly affairs.
It was narrated from Ibn Mas'ood that the Prophet
(peace and blessings of Allaah be upon him) said: "If
my companions are mentioned, then keep quiet; if the
stars are mentioned, then keep quiet; and if the divine
decree is mentioned, then keep quiet." (Narrated by
al-Tabaraani in al-Kabeer, 2/96. Classed as saheeh by Shaykh
al-Albaani in al-Silsilah al-Saheehah, 34).
This hadeeth indicates that it is not permissible for
a person to speak badly of the companions of the
Prophet (peace and blessings of Allaah be upon him), and that
he should keep quiet about the disputes that occurred
among them, because speaking badly of them or criticizing
them implies that one is rejecting what Allaah said about
them in the Qur'aan, where He praised them by
saying (interpretation of the meaning):
"And the foremost to embrace Islam of the
Muhaajiroon and the Ansaar and also those who followed them
exactly (in Faith). Allaah is well-pleased with them as they
are well-pleased with Him. He has prepared for them
Gardens under which rivers flow (Paradise), to dwell
therein forever. That is the supreme
success" [al-Tawbah 9:100]
And Allaah says (interpretation of the meaning):
"Muhammad is the Messenger of Allaah. And those
who are with him are severe against disbelievers, and
merciful among themselves. You see them bowing and falling
down prostrate (in prayer), seeking Bounty from Allaah
and (His) Good Pleasure. The mark of them (i.e. of their
Faith) is on their faces (foreheads) from the traces of
prostration (during prayers)" [al-Fath
48:29]
This is how Allaah has described them in His Book,
so no doubt they are of just character and are the best
and greatest of mankind. So no one hates them but a
hypocrite and no one loves them but a believer.
Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) said:
"One of the basic principles of Ahl al-Sunnah
wa'l-Jamaa'ah is that they think and say nothing to
criticize the companions of the Messenger of Allaah (peace
and blessings of Allaah be upon him), as Allaah has
described them in the verse in which He says (interpretation of
the meaning):
`And those who came after them say: Our Lord!
Forgive us and our brethren who have preceded us in Faith,
and put not in our hearts any hatred against those who
have believed. Our Lord! You are indeed full of kindness,
Most Merciful'
[al-Hashr 69:10]
And they obey the command of the Messenger of
Allaah (peace and blessings of Allaah be upon him): `Do
not curse my companions, for by the One in Whose hand
is my soul, if any one of you were to spend the
equivalent of Mount Uhud in gold, he would not reach the status
of one of them, nor even come half way.' (Agreed upon)."
Majmoo' al-Fataawa, 3/152.
Abu Zar'ah (may Allaah have mercy on him) said:
"If you see a man criticizing any one of the
Sahaabah, then know that he is a heretic, because the Qur'aan
is true, and the Messenger is true, and what he brought
is true, and no one conveyed all of that to us but
the Sahaabah. So whoever criticizes them means in effect
to say that the Qur'aan and Sunnah are false, so it is
more appropriate that he should be criticized and ruled to be
a heretic who is misguided."
Al-Sawaa'iq al-Muhriqah `ala Ahl al-Rafd
wa'l-Dalaal wa'l-Zandaqah, 2/608.
With regard to the second part of the hadeeth,
which enjoins refraining from speaking about the stars, what
is referred to by that _ and Allaah knows best _ is
seeking guidance by the stars concerning matters that are
unseen, as the people of the jaahiliyyah used to do by means
of astrology, such as using the movement of heavenly
bodies to indicate when certain earthly events would occur,
such as the blowing of the wind, rainfall, changes in
prices, and other matters which they claimed to know from
the movements of heavenly bodies. They used to say
that whoever got married under such and such a star,
such and such would happen to him, or whoever traveled
under such and such a star, such and such would happen to
him, and whoever was born under such and such a star
would be lucky or unlucky, etc.
(See Kitaab al-Tawheed by Shaykh Saalih
al-Fawzaan, Baab Id'aa' `ilm al-Ghayb min Qiraa'at al-Kaff
wa'l-Finjaan wa ghayrihima. See also Fataawa
al-`Aqeedah, 2/185-186-187-190) by Shaykh Ibn `Uthaymeen,
where he makes some very useful comments).
With regard to the third part of the hadeeth, which
refers to refraining from speaking about the divine decree
(al-qadar), Abu Ja'far al-Tahhaawi (may Allaah have
mercy on him) said:
"The divine decree is a secret known which Allaah
has hidden from His creation. No angel who is close to
Him and no Prophet whom He sent knows that. Pursuing
such matters only leads to failure and deprivation of the
mercy of Allaah, and it leads to injustice, so beware of
looking into the matter, thinking about it and wondering about
it. Allaah has kept knowledge of His decree from His
slaves, and has forbidden them to pursue the matter, as He
says in His Book (interpretation of the meaning):
`He cannot be questioned as to what He does, while
they will be questioned'
[al-Anbiya' 21:23]
So whoever questions what Allaah does has rejected
the ruling of the Book, and whoever rejects the ruling of
the Book is a kaafir."
Sharh al-`Aqeedah al-Tahhaawiyyah, p. 276
So the Muslim has to submit to Allaah in all His
affairs, and know that whatever happens to him could never
have missed him, and what misses him could never
have happened to him. There is a lot that may be said on
this topic. May Allaah bless the man who believes in the
will and decree of Allaah without indulging in
philosophical discussion about the matter.
And Allaah knows best.
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Question:
Change of place bring good luck, for example this
house is not good if it is changed it will bring fortune.
Answer:
Praise be to Allaah.
Moving house does not bring good luck or more
provision. But if a person lives in a house and some harm comes
to him there, then he can move to another house.
Shaykh Ibn `Uthaymeen (may Allaah have mercy on
him) was asked:
A person lived in a house and he suffered a lot of
sickness and other calamities, which made him and his family
feel that there is something bad about the house. Is
it permissible for him to leave for this reason?
He answered:
It may be that there is something bad about some
houses, vehicles or wives, and Allaah in His wisdom causes
a person to suffer some harm or to miss out on some
benefit when he is with them. On that basis there is nothing
wrong with selling that house and moving to another.
Perhaps Allaah will cause good things to happen in the place
to which he moves.
It was narrated that the Prophet (peace and blessings
of Allaah be upon him) said: "(If there are any) bad
omens, (then they) are in three things: houses, women and
horses." This was narrated by al-Bukhaari (5093) and
Muslim (2225). There may be something bad about some
vehicles or some wives or some houses. If a person sees that
he should realize that it is by the will and decree of
Allaah, and that Allaah in His wisdom has decreed that so
that the person will move to another place. And Allaah
knows best.
Fataawa `Ulama' al-Balad al-Haraam, p. 1212.
And Allaah knows best.
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Question:
I have some questions about Islam, could you
explain them for me? Are all of man's actions, such as birth,
death, his day-to-day behaviour, and all that he thinks
about doing decreed by Allaah? Is our life programmed
by Allaah before we are born? Or do we have freedom
of choice and can we decide and do whatever we
want, without that being controlled by Allaah? In brief, do
we do whatever we want or what Allaah has created us
to do?.
Answer:
Praise be to Allaah. It should be noted that some of
our circumstances are forced on us, and and we have no
choice in it, such as the day when a person is born, the colour
of his skin and eyes, and when he will die. All of these
are matters over which people have no control, rather
they happen to them by force. Given that these are matters
in which people have no choice, they do not have
anything to do with Paradise or Hell, torment or blessing.
But some actions are the subject of choice, such as
whether to believe or disbelieve, or worldly matters such
as choosing what to eat or drink, and where to live.
There is nothing of that nature which is entirely
outside the will and decree of Allaah.
But how does that happen?
Belief in al-qadar (the divine will and decree) is one
of the pillars of faith. The Muslim's faith cannot be
valid unless he accepts that everything comes from
Allaah. Allaah says (interpretation of the meaning):
"Verily, We have created all things with Qadar
(Divine Preordainments of all things before their creation
as written in the Book of Decrees AlLawh
AlMahfooz)" [al-Qamar 54:49]
Indeed, the names of Allaah include al-Qaadir,
al-Qadeer and al-Muqtadir (which refer to His being All-Powerful).
The heart of the matter is that Allaah possesses
the attributes of knowledge, power and will.
Based on that, if people who do deeds want to do
them, whether they are sins or acts of obedience, then
Allaah inevitably knows that, indeed He knew that in
eternity past, before He even created the universe.
Then after He knew it, He wrote it with Him, then
when they wanted to do it, He willed that they should do so.
If He did not will that, then they would not do it. He is
All-Powerful, and He is the Creator of people's deeds
because He is the Creator of the human beings who do them.
So all the deeds of mankind are written with
Allaah, because Allaah has prior knowledge of them. This
does not mean that Allaah compels people to do what they
do, rather they have freedom of choice with regard to
their deeds. Allaah says (interpretation of the meaning):
"Verily, We showed him the way, whether he be
grateful or ungrateful" [al-Insaan
76:3]
But their actions are not compelled by Allaah, for
Allaah does not force His slaves to do anything.
Imaam Ibn Abi'l-`Izz al-Hanafi said concerning a
similar matter:
If it is said, How can Allaah will something that He is
not pleased with and does not like? How can He will it
and create it? How can His will be reconciled with His
hatred for it?
It should be said (in response) that this is the
question which has caused divisions among the people and
has caused them to follow different paths and opinions.
It should be noted that what is willed may be of two
types: that which is willed or wanted for itself, and that which
is willed or wanted for something else.
That which is willed or wanted for itself is that which
is wanted and loved for what it is and for the goodness
it contains. So it comes under the heading of aims and
goals. That which is willed or wanted for something else
may not be what is wanted, but it serves a purpose; it may
not serve any purpose in and of itself, even though it may
be a means to attain that which he wants and is aiming
for. So it may be something that is disliked in and of
itself, but he may seek it because it serves a purpose and
helps him reach what he wants. So in this case he will have
two opposing feelings, his dislike (of the means) and his
desire (for the end). There is no contradiction, as these
feelings are related to different things. This is like
unpleasant medicine which the one who takes it knows will cure
him, or like cutting off a wasted limb when he knows that
will save the rest of his body, or travelling a difficult
route when he knows that it will bring him to what he
wants and loves. The wise man would rather accept the
disliked thing on the basis that he is likely to get good results
even though the ultimate end may not be quite certain. So
how about Allaah, from Whom nothing is hidden? He
may dislike something but it may not be against His will for
it to exist, because it may be a means to an end, and it
may be a means to something that Allaah likes. For
example, Allaah created Iblees, who is the cause of the
corruption of religions, deeds, beliefs and human wills;
but nevertheless he is a means to a lot of things that
Allaah likes, which result from the creation of Iblees. For
these things to exist is dearer to Allaah than if they did
not exist at all.
Sharh al-`Aqeedah al-Tahhaawiyyah, 252-253.
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Question:
I am a young woman. I used to live a happy life,
although unislamic (except I used to pray and fast and
reasonable hijab). Then since i got married, I started to
become religious Alhamdulillah. But this is when my
problems started. I always think to myself that I was not that bad
in my life before marriage (as compared to other people
who are much more unreligious), and I have not done
many sins. So why is all this happening to me and what is
the solution?
Answer:
Praise be to Allaah and blessings and peace be upon
the Messenger of Allaah, who said: "Allaah has shared
out your attitudes among you just as He has shared out
your provisions. Allaah gives worldly provision to those
whom He loves and those whom He does not love, but He
gives religion only to those whom He loves. So whoever is
given religion, Allaah loves him…" (Narrated by Ahmad,
3490; classed as saheeh by al-Albaani in al-Silsilah
al-Saheehah, 714). Based on this hadeeth, you should praise Allaah
a great deal for this blessing which He has bestowed
upon you by enabling you to adhere to His religion. Note
that trials are the nature of this world which is the world
of tests and trials.
"and We shall make a trial of you with evil and with
good. And to Us you will be returned" [al-Anbiya' 21:35
_ interpretation of the meaning]
In the face of every trial the Muslim's attitude should
be that of one who is certain that Allaah does not decree
for him anything but that which is good for his worldly
and spiritual affairs. The Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "How
wonderful is the affair of the believer, for his affairs are all
good, and this applies to no one but the believer. If
something good happens to him, he is thankful for it and that is
good for him. If something bad happens to him, he bears
it with patience and that is good for him."
(Narrated by Muslim, 2999).
Everything that you have mentioned in your
question comes under the heading of being tested by means
of things that no person would want. What you must do
is to bear it with patience and realize that all of that
comes for Allaah for the purpose of good which He wants
for you.
Adherence to the commands of Allaah is not the cause
of the trials that have befallen you, because one of the
things stated by sharee'ah is that righteousness is one of
the causes of happiness and that the opposite is the cause
of misery. Allaah says (interpretation of the meanings):
"Whoever works righteousness — whether male or
female — while he (or she) is a true believer (of
Islamic Monotheism) verily, to him We will give a good life
(in this world with respect, contentment and
lawful provision)" [al-Nahl 16:97]
"then whoever follows My Guidance he shall neither
go astray, nor shall be distressed.
But whosoever turns away from My Reminder (i.e.
neither believes in this Qur'aan nor acts on its teachings)
verily, for him is a life of hardship"
[Ta-Ha 20:123-124]
Faith brings true happiness in both this world and in
the Hereafter, and turning away from the remembrance
of Allaah causes misery and hardship. True happiness is
in the heart and is not cancelled out by whatever trials
may befall the believer. Indeed the trials of this world
happened to the Prophets too, as it says in the hadeeth: "The
people who are most sorely tried are the Prophets, then
those who are closest to them, then those who are next
closest." (Ahmad, 26539; classed as saheeh by al-Albaani in
al-Silsilat al-Saheehah, 1165). According to another
version, "A man will be tested according to the level of his
religious commitment, and the trials will keep affecting a slave
of Allaah until he is left walking on the face of the
earth with no burden of sin whatsoever." (Narrated by
Ibn Maajah, 4013; classed as saheeh by al-Albaani in
Saheeh Sunan Ibn Maajah, 3249). As stated above, in the
first hadeeth quoted, ease and hardship in this life are
not related to a person's religious commitment.
What we advise you to do is to strive to make yourself
be patient and keep away from corrupt thoughts and
from thinking negatively about Allaah. Do not let
your adherence to Islam weaken because of these
thoughts. One of the most important means that will help you
to achieve this is making du'aa'. Indeed, difficulties may
be a means of a person making more du'aa' to his Lord,
which will open the door to much good for him. Choose
the du'aa's from the Qur'aan and Sunnah that are
appropriate to seeking relief from distress, such as the prayer
of Ayyoob:
"Verily, distress has seized me, and You are the
Most Merciful of all those who show mercy"
[al-Anbiya' 21:83 _ interpretation of the
meaning]
Be certain that you will receive a response, and do not
be in too much of a hurry, for Allaah is more merciful
towards His slave than a mother to her child. Strive to
protect yourself with dhikr as prescribed in sharee'ah.
Another thing that will help you to be patient is to
read the seerah (biography) of the Prophet (peace and
blessings of Allaah be upon him), and the trials and hardships
that he endured. You should also ponder the reward for
those who are patient in this world and in the Hereafter. One
of the most useful books on this topic is `Uddat
al_Saabireen by Ibn al-Qayyim (may Allaah have mercy on him).
[Note: an abridged translation of this book is available in
English under the title "Patience and
Gratitude", Ta-Ha Publishers, London, UK]
We ask Allaah to grant you patience and make
you steadfast, and to heal you and your child, and to
restore good relations with your husband and your family.
May He help us and you to adhere steadfastly to the path
of truth.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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Question:
I have my friend non-muslim, i was traying to help her
to know the real religion in front of Allah, one of the
question she asked me is this "I understand the belief that God
is testing, to use your example, the one mother who put
her child in a dust bin because she didn't want it and
she miserably failed her test of love. And the woman
who had so much love and desire to have a child stole one
in order to fulfill her desire. She failed her test too
because of the wrong way she got a child. I am not
questioning the adults who did wrong. I am questioning the
rationale pertaining to the children. In other words, was God
testing the little baby by allowing his mother to dump him in
a dust bin? What type of test is this? Is a child whose
parent physically harms it being tested? What type of test is
that? What is the child supposed to be tested for? How
much pain it can withstand? So, my question pertains to
the innocent — not to the guilty. Why would God allow
such innocents to be harmed worldwide?? I don't
understand that"?
Answer:
Praise be to Allaah.
Praise be to Allaah Who is praised in all
languages, worshipped at all times, Whose knowledge
encompasses all places, and Whose attention is never distracted
from anything. Glorified be He above having any peer or
rival, and exalted be He above having any wife or child.
His ruling applies to all His slaves.
"There is nothing like Him, and He is the AllHearer,
the AllSeer"
[al-Shoora 42:11 _ interpretation of the
meaning]
And blessings and peace be upon the one who was
sent as a mercy to the worlds and as proof for all of
mankind. He conveyed the message and fulfilled the trust, and
strove for the sake of Allaah in the truest sense, until he left
us with a clear path whose night is as clear as its day, and
no one deviates from it but he is doomed…
We must note that anyone who believes in the
existence of Allaah and that He is the Lord and Creator, even if
this believer in the existence of Allaah is not a Muslim,
knows that this Lord is distinct from His creation in all
aspects. There is no room for likening or comparing Him to
His creation. Hence Allaah says:
"There is nothing like Him, and He is the AllHearer,
the AllSeer"
[al-Shoora 42:11 _ interpretation of the
meaning]
If the owner of an item in this world can dispose of
it however he wishes without any person bringing him
to account for that because it is his property, then Allaah
the Creator _ like unto Whom there is none _ may dispose
of His "property" however He wills. We Muslims
have certain faith that our Lord Who created us has the
utmost wisdom which cannot suffer the slightest
shortcoming whatsoever. Rather everyone who believes in the
existence of the Lord and accepts Him as his Lord must
believe this, otherwise he is believing in an imperfect Lord,
and the one who has the least reason and faith knows
that there can be no Lord Who is not perfect in every
sense and far removed from any imperfection. Otherwise he
is not a Lord in any real sense. We in turn, because we
are part of the creation of Allaah, cannot comprehend
any part of His wisdom unless He tells us of it. What He
has taught of the reasons behind His actions, we
understand and accept; what He has concealed from us and kept
the knowledge thereof to Himself, we believe in it and
we know that He does not do anything unless there is
great wisdom behind it, because He is the All-Wise and
All-Knowing. It should never, under any circumstances,
cross our minds to think that we can bring Him to account
for what He does in His dominion and creation,
otherwise we will be transgressing upon the preserve of
Lordship and overstepping the mark, if we claim that we can
know what He knows. No one can utter such words except
a heretic who does not believe in the existence of a Lord
in the first place. We seek refuge with Allaah from that.
If we accept the words of human specialists when
they are dealing with their specialties, and we do not
argue with them _ such as doctors, engineers, etc. _
because our educational level does not enable us to
understand everything that they know, then it is even more
appropriate that we should accept that however the All-Knowing,
from Whose knowledge nothing is hidden, deals with the
affairs of His creation is undoubtedly correct and wise.
We humans sometimes think that it is wise to do
some things that we dislike, because there is some benefit
in that for us, and if we did not do them we would be
accused of being lacking in wisdom and reason. For example, if
a person is sick and there is the fear that he may die, but
it is known that he may be cured _ by Allaah's leave _ if
he takes a certain medicine, then the wise thing for him
to do is to take that medicine even if it is bitter; if he fails
to take it, that is regarded as a shortcoming and lack of
reason on his part. There are many things that we do in life
that we dislike, because of the benefits that they bring to us.
For Allaah is the highest description (cf. al-Nahl
16:60), and there is no way that He can be compared to
His creation. He allows some things to happen in
His dominion that He hates, because they serve a
greater wisdom which we, or most of us, cannot
comprehend. Some of His wisdom may become clear to us, and that
is by the mercy of Allaah towards His believing slaves,
as He shows them some of His wisdom in this world so
that they might find peace of mind. For example, if we
want to ask about the reasons for something we
could understand, such as why Allaah creates a child then
causes him to die, perhaps if that child lived he would
have committed major sins such as those that doom a
person to Hell, and that would have condemned him to
remain in Hell for eternity, or for a very long time, or he
may have caused others such as his parents to deviate
from the path of Allaah _ as mentioned in the story of the
boy whom al-Khidr killed, as told in the story of al-Khidr
and Moosa in Soorat al-Kahf.
Alternatively, if this child lives he may face
such difficulties that in his case death is a mercy from Allaah.
Moreover, if Allaah creates him handicapped, perhaps
this handicap will prevent him from committing many
sins which, if he did them, would lead to his being
punished on the Day of Resurrection.
Not every sickness or handicap is necessarily a punishment; rather it may be a test for the child's
parents, by which Allaah will expiate for their bad deeds, or
raise their status in Paradise if they bear this trial with
patience. Then if the child grows up, the test will also include
him, and if he bears it with patience and faith, then Allaah
has prepared for the patient a reward that cannot
be enumerated. Allaah says (interpretation of the meaning):
"Only those who are patient shall receive their reward
in full, without reckoning" [al-Zumar 39:10]
For us Muslims, life does not end when we die, rather
we believe that beyond death there is Paradise and Hell,
in which is true life. Those who did good will find the
reward for the good deeds that they did in this world, waiting
for them with Allaah, and those who did evil will find
the punishment for their evil deeds waiting for them.
Good and evil cannot be equal, and the patience of the one
who was tested and bore it with patience will not be
wasted with Allaah. Indeed, those who were not tested in
this world may wish that they had suffered similar
calamities when they see the high status attained by those who
bore calamities with patience. There is a great deal of
evidence to this effect in the Qur'aan and Sunnah, for example:
Allaah says (interpretation of the meaning):
"And certainly, We shall test you with something of fear,
hunger, loss of wealth, lives and fruits, but give glad tidings to
As Saabiroon (the patient)" [al-Baqarah 2:155]
The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: "How wonderful is the affair of
the believer, for all of it is good, and that applies to no
one except the believer. If something good happens to him
he gives thanks, and that is good for him, and if
something bad befalls him he bears it with patience, and that is
good for him." (Narrated by Muslim, 2999).
From this it should be clear to you that the calamities
that befall those who seem to us to be innocent, and
indeed happen to all people, are not necessarily a
punishment, rather they may be mercy from Allaah, but our minds
and reason are imperfect and are often unable to
understand the wisdom of Allaah in such matters. Either we
believe that Allaah is more just than us, and more wise, and
more merciful towards His creation, so we submit to Him
and accept (His will), whilst also acknowledging our
inability to understand the true nature of our own selves; or
we boast of our imperfect reason and feel proud of our
weak selves and insist on calling Allaah to account and
objecting to His decree. Such thoughts can never cross the mind
of anyone who believes in the existence of a wise
Lord, Creator and Sovereign Who is perfect in all ways.
If we do that then we have exposed ourselves to the
wrath and vengeance of Allaah, but nothing can ever
harm Allaah.
Allaah drew attention to this when He said
(interpretation of the meaning):
"He cannot be questioned as to what He does, while
they will be questioned"
[al-Anbiya' 21:23]
A sign of man's weakness and shortsightedness, is
that he focuses on the calamities without paying any
attention to the benefits they may bring, and not looking at
other blessings that he enjoys and sees around him. For
Allaah has blessed mankind in ways that do not compare
with the calamities that may befall them. If there was a
man who does a lot of good but occasionally does not do
good, then forgetting the good things that he does would
be regarded as ingratitude and denial. So how about
when this is our attitude towards Allaah, to Whom belongs
the highest description, and all of Whose dealings with
His creation are good and cannot be bad in any way?
Moreover, the Prophets and Messengers are the
most beloved of creation to Allaah, yet despite that they are
the most severely tested of mankind and suffer the
most calamities _ why? It is not a punishment for them and
it is not because of their insignificance before their
Lord. Rather it is because Allaah loves them and has stored
for them a perfect reward which they will enjoy in
Paradise, and He has decreed that these calamities should
befall them so that He might raise them in status. He
does whatever He wills, however He wills, whenever He
wills; none can put back His judgement, none can repel
His command and He is All-Wise, All-Knowing. And
Allaah is Most High, Most Knowledgeable and Most Wise.
Note: with regard to what you say about your
female friend, it should be noted that it is haraam to establish
an illegitimate relationship between a man and a
woman. For more information on this important topic please
see the fatwas under questions 9465 and 1200 on this site.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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Question:
My younger brother died by hanging himself. He was
only 25 yrs.old. The problem was a small tiff between
my mother and himself. We are all deeply shocked and
very much grieved. There are so many questions that I
would like to ask you regarding this situation. Firstly, why
did Allah choose this kind of death for my brother.
Secondly, my father is 65 yrs old and he is very pious and my
mother is extremely kind and gentle. Why did Allah show
this day in their lives? Thirdly, how can we help him
(my brother) who is no more? How can we see him in
jannat? Can we convey our salam to him? Will our salam
reach him?
Also, after we did autopsy we found out that his
death was not because of strangulation but because his
spinal cord broke. Actually what happened was, there was
a swing made out of a cloth for my kid in the room.
My brother he took a stool which was nearby and tied it
around his neck saying i will take my life. My mother was in
the same room, praying. We feel it was not suicide, maybe
it was his anger which made him do this.
His friends tell us that he was not the kind to
commit suicide. In fact he used to advice his friends against it
if they mentioned it.
His funeral was also good and his face did not look
like he was suffering or anything. It looked like he was
sleeping and we just had to wake him up. What does this indicate?
Please reply to this as we are very troubled by this
sudden demise.
Answer:
Praise be to Allaah.
In dealing with these questions we must note three
things, which are:
1 _ Everything happens by the will and decree of
Allaah. Everything that happens in this universe, good or
bad, happens by the decree of Allaah, under His control
and by His will, for there is no lord except Him and
no controller besides Him.
2 _ We must believe that He is wise in all that He
decrees, for His is the utmost wisdom in all that happens in
this universe, whether we understand that or not. Indeed,
much of Allaah's wisdom cannot be comprehended by the
minds of His slaves. So we must submit to Allaah, by
believing that His wisdom is perfect. It is not permissible for us
to object to Him, whether that means objecting to His
laws or to His decrees.
3 _ Suicide is a major sin and a bad end. The one
who kills himself in order to escape calamities or poverty
or the results of distress or anger has, by doing that,
exposed himself to the punishment of Allaah. Allaah
says (interpretation of the meaning):
"… And do not kill yourselves (nor kill one
another). Surely, Allaah is Most Merciful to you.
And whoever commits that through aggression and injustice, We shall cast him into the Fire, and that is
easy for Allaah"
[al-Nisa' 4:29]
And it was narrated in al-Saheehayn that the
Prophet (peace and blessings of Allaah be upon him)
said: "Whoever kills himself with a piece of iron, that iron
will be in his hand and he will be stabbing himself in
the stomach with it in Hell for ever and ever. Whoever
kills himself with poison, that poison will be in his hand
and he will be drinking it in Hell…"
Whatever happened in this case, we must refer the
matter to Allaah. What appears to be the case is that
what happened was suicide, because he hung himself, i.e.,
he tied a rope around his neck and strangled himself. So
either he committed suicide or he wanted to commit
suicide. And Allaah knows best.
As for the righteousness of the parents, this does not
mean that Allaah will not test them with some calamities, so
as to show their patience and so as to erase thereby
their sins. For the believer's whole affair is good: if
something good happens to him he gives thanks for it, and that
is good for him, and if something bad happens to him,
he bears it with patience, and that is good for him, and
this applies only to the believer. So being tested with
calamities does not mean that the believer is insignificant
before Allaah if he is righteous and obeys Allaah. For belief
in Allaah, obeying Him and fearing Him are the means
that lead to one being honoured by Allaah, and
kufr, immorality and disobedience are the means that lead
to one being regarded as worthless by Allaah. Whoever
is tested with some calamity and bears that with
patience, that will raise him in status. Calamities are of
different kinds, it may be a sickness, or loss of wealth, or loss of
a loved one such as a son, brother, father, husband or
wife. Allaah tests His slaves with ease and with calamities,
with good and bad, as Allaah says (interpretation of
the meaning):
"and We shall make a trial of you with evil and with
good. And to Us you will be returned"
[al-Anbiya' 21:35]
If the suicide stemmed from ignorance and the
person was righteous and obeyed Allaah, and prayed
regularly, then there is the hope that Allaah may forgive him,
for He is the Most Merciful of those who show
mercy. However, if he knew of the ruling on suicide, but
he resorted to that in order to get rid of a problem from
which he was suffering, then there is the danger that he
is included in the warning of the punishment narrated
in the hadeeth. But nevertheless he was still a believer
in Allaah and His Messenger and a follower of
Tawheed, not a mushrik, so he is subject to the will of Allaah.
If Allaah wills He will forgive him, and if He wills he
will punish him, but even if He punishes him He
will eventually bring him forth from the Fire, because
Allaah says (interpretation of the meaning):
"Verily, Allaah forgives not that partners should be
set up with Him (in worship), but He forgives except
that (anything else) to whom He wills"[al-Nisa'
4:48]
And the Prophet (peace and blessings of Allaah be
upon him) said: "Everyone who says Laa ilaaha
ill-Allaah (there is no god except Allaah) and has an
atom's-weight of faith in his heart will be brought forth from the Fire."
With regard to his washing and preparation for
burial, and his good appearance, that may indeed be a sign
that his situation is good, that the consequences will be
good for him and that he is excused and forgiven by his
Lord. But we cannot be certain about any of these
things, although these signs may give us hope. If the one
who committed suicide was a Muslim, a follower of
Tawheed and one who prayed regularly, then we can show
kindness towards him by praying for forgiveness for him and
asking Allaah to forgive him his sins, and to forgive him
for whatever he did to himself that ended up in suicide.
With regard to what is said in the question criticizing
the way which Allaah chose for him to die, this is a kind
of objecting to the decree of Allaah. Allaah is the One
Who decrees; He is the Creator of all things, and all things
are subject to His decree. He is the Most Wise, the
All-Knowing, but whatever action is done that goes
against His law cannot be justified by saying that this is the
decree of Allaah. Whatever happens in the universe of
such events does not mean that it is permissible to object
to the decree of Allaah, rather we are obliged to believe
in the Divine decree and in the Wisdom of the Lord,
may He be glorified and exalted.
Shaykh `Abd al-Rahmaan al-Barraak. (www.islam-qa.com)
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Question:
Why does Allaah burden the believers who do many
acts of worship with sickness and other trials, when the
sinners are enjoying all the good things in life?
Answer:
Praise be to Allaah.
This question may be asked in two ways, either as
an objection or as a quest for understanding. If it is asked
as an objection, then it is an indication of the
questioner's ignorance. For the wisdom of Allaah is too great for
our minds to comprehend. Allaah says (interpretation of
the meaning):
"And they ask you (O Muhammad) concerning the
Rooh (the spirit). Say: The Rooh (the spirit) is one of the
things, the knowledge of which is only with my Lord. And
of knowledge, you (mankind) have been given only a little"[al-Isra'
17:85]
This spirit is something which is within us and is the
very essence of our lives, but we do not know it and
the philosophers and thinkers are unable to define
and describe it. If we are unable to know anything about
this spirit, which is the closest thing in creation to us,
apart from that which has been described in the Qur'aan
and Sunnah, then what do you think about other
matters beyond that? Allaah is Most Wise, Most Great,
Most Majestic and Most Powerful, and we must submit to
His will and decree with full submission, because we
are unable to comprehend the ultimate goals of His
wisdom. On this basis, the answer to the question is that we
should say: Allaah knows best and He is Most Wise,
Most Powerful and Most Great.
If the question is asked as a quest for understanding,
then we would tell this questioner: the believer is subjected
to tests and Allaah's testing him by means of things
that may harm or hurt him brings two great benefits. The
first benefit is that Allaah tests this man with regard to
his faith, to see whether his faith is sincere or shaky.
The believer whose faith is sincere will patiently accept
the will and decree of Allaah, and will seek reward from
Him. In this case the matter becomes bearable for him. It
was narrated that one of the female worshippers of
Allaah suffered a cut or wound in her finger, but she did
not complain about the pain or show any sign of distress.
She was asked about that and she said: The sweetness of
its reward makes me forget the bitterness of bearing it.
The believer seeks reward from Allaah and submits to
Him completely. This is one benefit.
With regard to the second benefit, Allaah highly
praises those who are patient and says that He is with them
and that He will give them reward without measure.
Patience is a high status which can only be attained by those
who are tested with things that they bear patiently. If he
bears them patiently, he attains this high status which
brings great reward. So when Allaah tests the believers
with things that hurt them, that is so that they may attain
the status of those who are patient. Hence the
Messenger (peace and blessings of Allaah be upon him), who
was the greatest of all people in faith, piety and fear of
Allaah, suffered twice the pain of an ordinary man when he
fell sick, and he (peace and blessings of Allaah be upon
him) suffered greatly at the time of death, so that he might
fully attain the status of one who is patient, for he (peace
and blessings of Allaah be upon him) was the most patient
of those who are patient. Hence the wisdom behind
Allaah's testing of the believer with such calamities becomes clear.
With regard to His giving the sinners, evildoers,
immoral people and kaafirs good health and plentiful
provision, this is in order to let them get carried away (with
their sin, and then punish them severely later on). It
was narrated that the Prophet (peace and blessings of
Allaah be upon him) said: "This world is a prison for the
believer and a paradise for the kaafir. They are given these
good things so that they have their good things sooner, in
this world, and on the Day of Resurrection they will get
what they deserve of punishment. Allaah says
(interpretation of the meaning):
"On the Day when those who disbelieve (in the
Oneness of Allaah Islamic Monotheism) will be exposed to the
Fire (it will be said): "You received your good things in
the life of the world, and you took your pleasure therein.
Now this Day you shall be recompensed with a torment
of humiliation, because you were arrogant in the
land without a right, and because you used to rebel
against Allaah's Command (disobey Allaah)"
[al-Ahqaaf 46:20]
The point is that this world is for the kaafirs to get
carried away in, then when they move to the Hereafter and
leave the life of this world in which they found pleasure,
they will encounter torment _ we seek refuge with Allaah.
The punishment will be so much harder for them because
they will suffer greatly, and because at the same time they
will have lost the delights and luxuries of this world
which they loved so much.
There is a third benefit which we may add to the
first two, which the believer will get from sickness
and problems, for the believer will move to a realm that
is better than this world, for he will move from
something that hurts him and causes him pain to something that
will bring him happiness and joy. So his joy at the delight
to which he has come will be multiplied, because he
has attained joy, and the pain and difficulties that he was
facing will have ceased.
From the fatwas of Shaykh Ibn `Uthaymeen, from
Kitaab Fataawa Islamiyyah, 1/83. (www.islam-qa.com)
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Question:
We read in many aayahs of the Qur'aan that Allaah
says that He places a veil over the hearts of the kaafirs and
a seal over their eyes, and He has made them deaf and
blind to the truth. We also know that Allaah does not
force anyone into kufr, so how can we understand these aayahs?
Answer:
Praise be to Allaah. Shaykh al-Shanqeeti (may
Allaah have mercy on him) said:
The answer is that Allaah has explained in many
verses of His Book those impediments which have been
placed on their hearts, ears and eyes, such as seals and
veils, have been placed on them as a suitable recompense
for their previous kufr and for their disbelieving in
the Messengers by choice. So Allaah has turned their
hearts away by placing upon them a seal and veils etc, as
a punishment for their kufr. Among the aayahs that
indicate that is the verse (interpretation of the meaning):
"Allaah has set a seal upon their hearts because of
their disbelief"
[al-Nisaa' 4:155]
This a clear Qur'aanic text which states that their
previous kufr is the reason for the seal upon their hearts. And
Allaah says (interpretation of the meaning):
"So when they turned away (from the path of
Allaah), Allaah turned their hearts away (from the Right Path)"
[al-Saff 61:5]
This is also a clear indication that the reason why
Allaah has turned their hearts away is their initial turning
away. Allaah says (interpretation of the meaning):
"That is because they believed, and then
disbelieved; therefore their hearts are sealed, so they understand not"
[al-Munaafiqoon :3]
"In their hearts is a disease (of doubt and hypocrisy)
and Allaah has increased their disease"
[al-Baqarah 2:10]
"And We shall turn their hearts and their eyes away
(from guidance), as they refused to believe therein for the
first time, and We shall leave them in their trespass to
wander blindly"
[al-An'aam 6:110]
"Nay! But on their hearts is the Raan (covering of
sins and evil deeds) which they used to earn"
[al-Mutaffifeen 83:14]
and there are other aayahs which speak of the seal
on their hearts and say that their being prevented
from understanding that which may benefit them is
a punishment for their previous kufr. What we have mentioned here is a refutation of the specious
arguments of the Jabariyyah who continually refer to these
aayahs and others from the Holy Qur'aan.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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Question:
When a person goes astray and deviates, does that
happen by the will of Allaah or does Allaah not decree that?
Answer:
Praise be to Allaah.
Shaykh al-Shanqeeti (may Allaah have mercy on
him) said:
Allaah says (interpretation of the meaning):
"He whom Allaah guides, he is the rightly-guided;
but he whom He sends astray, for him you will find no
Wali (guiding friend) to lead him (to the Right
Path)"[al-Kahf 18:17]
In this aayah, Allaah explains that guidance
and misguidance are in His hand alone; whomsoever
He guides none can lead astray, and whomsoever He
sends astray, none can guide. This meaning is also expressed
in many other aayahs, such as the following
(interpretation of the meaning):
"He whom Allaah guides, he is the rightly-guided;
but he whom He sends astray, for him you will find no
Wali (guiding friend) to lead him (to the Right
Path)."[al-Israa' 17:97]
"Whomsoever Allaah guides, he is the guided one,
and whomsoever He sends astray, — then those! they are
the losers"[al-A'raaf 7:178]
"Verily, you (O Muhammad) guide not whom you
like, but Allaah guides whom He wills"[al-Qasas 28:56]
"And whomsoever Allaah wants to put in AlFitnah
(error, because of his rejecting of Faith), you can do nothing
for him against Allaah"
[al-Maa'idah 5:41]
"If you (O Muhammad) covet for their guidance,
then verily, Allaah guides not those whom He makes to
go astray (or none can guide him whom Allaah sends
astray). And they will have no helpers"
[al-Nahl 16:37]
"And whomsoever Allaah wills to guide, He opens
his breast to Islam; and whomsoever He wills to send
astray, He makes his breast closed and constricted, as if he
is climbing up to the sky"
[al-An'aam 6:125]
And there are very many similar aayahs.
From these and similar aayahs in the Qur'aan it may
be understood that the view of the Qadariyyah, who say
that man is independent in his actions, whether good or
bad, and that does not happen by the will of Allaah but
rather by the will of the person, is false. Glorified and
exalted be Allaah far above anything happening in His
dominion that does not happen by His will.
Adwaa' al-Bayaan, 4/44. (www.islam-qa.com)
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Question:
What is the status of sabr (patience) in Islam? What
should the Muslim bear with patience?
Answer:
Praise be to Allaah.
Belief in al-Qadaa' wa'l-Qadar (Divine will and
decree) is one of the pillars of faith. The Muslim's faith is
not complete unless he knows that whatever befalls him
could not have missed him, and whatever misses him could
not have befallen him. Everything is subject to the will
and decree of Allaah, as Allaah says (interpretation of
the meaning):
"Verily, We have created all things with Qadar
(Divine Preordainments of all things before their creation
as written in the Book of Decrees Al Lawh Al Mahfooz).
[al-Qamar 54:49]
The position of patience in relation to faith is like that
of the head in relation to the body. Patience is a
noble attribute with good consequences. Those who are
patient will have an unlimited reward, as Allaah
says (interpretation of the meaning):
"Only those who are patient shall receive their reward
in full, without reckoning" [al-Zumar
39:10]
All the disasters and tribulations that happen on earth,
or happen to the individual, or to his wealth or family,
etc., were known to Allaah before they happened, He
has written them in al-Lawh al-Mahfooz (the
Preserved Tablet) as He says (interpretation of the meaning):
"No calamity befalls on the earth or in yourselves but
it is inscribed in the Book of Decrees (Al Lawh Al
Mahfooz) before We bring it into existence. Verily, that is easy
for Allaah" [al-Hadeed 57:22]
No matter what disasters befall a person, it is good
for him, whether he knows that or not, because Allaah
does not decree anything but it is good, as He
says (interpretation of the meaning):
"Say: `Nothing shall ever happen to us except what
Allaah has ordained for us. He is our Mawlaa (Lord,
Helper and Protector).' And in Allaah let the believers put
their trust"[al-Tawbah 9:51]
Every disaster that happens, happens by Allaah's
leave. If He had not willed it, it would not have happened,
but Allaah permitted it to happen and decreed it, and so
it happened. Allaah says (interpretation of the meaning):
"No calamity befalls, but by the Leave [i.e. Decision
and Qadar (Divine Preordainments)] of Allaah, and whosoever believes in Allaah, He guides his heart [to
the true Faith with certainty, i.e. what has befallen him
was already written for him by Allaah from the Qadar
(Divine Preordainments)]. And Allaah is the AllKnower
of everything"[al-Taghaabun 64:11]
Once a person knows that all calamities happen by
the will and decree of Allaah, then he has to believe
and submit and be patient. The reward for patience is
Paradise, as Allaah says (interpretation of the meaning):
"And their recompense shall be Paradise, and
silken garments, because they were patient"[al-Insaan
76:12]
The call to Allaah (da'wah) is a great mission, and
the one who undertakes it is exposed to a great deal of
harm and calamities. Hence Allaah enjoined patience upon
His Messenger and other Prophets:
"Therefore be patient (O Muhammad) as did
the Messengers of strong will" [al-Ahqaaf 46:35
_ interpretation of the meaning]
Allaah has guided the believers, if some matter
worries them or some calamity befalls them to seek help
with patience and prayer, so that Allaah will relieve
their distress and give them a way out:
"O you who believe! Seek help in patience and
As-Salaah (the prayer). Truly, Allaah is with As-Saabiroon
(the patient)"
[al-Baqarah 2:153 _ interpretation of the
meaning]
The believer must bear with patience that which
Allaah has decreed, and be patient in obeying Allaah, and
be patient in keeping away from sin. Whoever is
patient, Allaah will give him an immeasurable reward on the
Day of Resurrection, as Allaah says (interpretation of
the meaning):
"Only those who are patient shall receive their reward
in full, without reckoning" [al-Zumar
39:10]
The believer in particular is rewarded in both good
times and bad. The Prophet (peace and blessings of Allaah
be upon him) said: "How wonderful is the affair of
the believer, for all his affairs are good, and that is for no
one except the believer. If something good happens to
him, he gives thanks, and that is good for him, and if
something bad happens to him, he bears it with patience and that
is good for him." (Narrated by Muslim, no. 2999)
Allaah has taught us what we should say when
calamity strikes, and has stated that those who are patient will
have an honourable position with their Lord. Allaah
says (interpretation of the meaning):
"… but give glad tidings to As Saabiroon (the patient).
Who, when afflicted with calamity, say: `Truly, to
Allaah we belong and truly, to Him we shall
return'"[al-Baqarah 2:155-156]
From Usool al-Deen al-Islami by Shaykh Muhammad
ibn Ibraaheem al-Tuwayjri (www.islam-qa.com)
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Question:
People born and raised in different environments
and religions naturally develop different temperaments
and identities. A person born in a Hindu family becomes
a Hindu upon growing up. For him the Hindu religion
is perfect. For such a person it is ingrained into his
nature from his childhood that he is a Hindu first and
last. Supposingly he receives the message of Islam. What
are the chances that he will give up his religion, his
identity and accept a new one. Isn't it tough for this person
to become Muslim as compared to someone born a
Muslim. It scares me to think that if I were born into some
other faith than Islam where would I be today. So why is it
not the law that everyone does have an equal opportunity
to experience and accept Islam from the cradle. It this
a matter of Allah's will, Sprituality (Hidayah) or
Human Psychology. Please respond with references from
Quran and hadith.
Answer:
Praise be to Allaah.
Allaah says (interpretation of the meaning):
"So set you (O Muhammad) your face towards the
religion (of pure Islamic Monotheism) Haneef (worship none
but Allaah Alone). Allaah's Fitrah (i.e. Allaah's
Islamic Monotheism) with which He has created mankind.
No change let there be in Khalqillaah (i.e. the religion
of Allaah Islamic Monotheism), that is the straight
religion, but most of men know not" [al-Room 30:30]
It was narrated from Abu Hurayrah (may Allaah be
pleased with him) that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Every child
is born in a state of fitrah (the natural state of man,
i.e., Islam), then his parents make him into a Jew or a
Christian or a Magian." (Agreed upon).
The correct view is that what is meant by fitrah is
the religion of Islam, as stated in the hadeeth narrated
by Muslim from the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: "Allaah
said: `I created My slaves as haneefs (believers in
pure monotheism), then the Shaytaan misled them from
their religion; he forbade them what I had permitted to
them and commanded them to associate others with Me
for which I had not sent down any authority.'" What it
means when it is said that a child is born as a Muslim is that
he is born inherently ready, when he reaches the age
of discretion, if he is given the choice between Islam and
its opposite, to prefer Islam over its opposite and to
choose Islam as his religion, so long as there is nothing to
prevent him from doing so, such as his whims and desires
or tribalism. Following his desires makes him
prefer falsehood so that he may attain some share of
leadership or wealth, and tribalism or racial pride makes him
follow his forefathers or elders, even if they are not
following true guidance. Allaah says (interpretation of the meaning):
"Nay! They say: `We found our fathers following a
certain way and religion, and we guide ourselves by
their footsteps'" [al-Zukhruf 43:23]
And Allaah tells us what the followers among the
people of Hell will say (interpretation of the meaning):
"And they will say: `Our Lord! Verily, we obeyed
our chiefs and our great ones, and they misled us from
the (Right) Way'" [al-Ahzaab 33:67]
If every child is born in a state of fitrah, then
obviously there will be some who will be influenced in ways
that are in accordance with that fitrah and will strengthen
it, such as those who are born to Muslim parents and
grow up in a Muslim society. And there will be some
whose fitrah is changed, such as those who are born to
kaafir parents and group up among the kuffaar, be they
Jews, Christians, Magians or mushrikeen. Undoubtedly the
one who is born in Islam has means of guidance and
happiness which are not available to others who are born and
grow up in kaafir societies. Being given easy access to the
means of faith and guidance is a blessing from Allaah which
He gives to whomsoever He wills. It should also be
noted that the person whose fitrah has been changed from
Islam will not be punished for the sins of another; rather he
will be punished if the call of the Messenger (peace
and blessings of Allaah be upon him) reaches him and he
does not accept it out of stubbornness, arrogance or
tribalistic pride in the religion of his forefathers and
countrymen, because proof is established against him when the call
of the Messenger reaches him, and in such a case, if
he persists in his kufr then he deserves to be punished.
Allaah says (interpretation of the meaning):
"And We never punish until We have sent a
Messenger (to give warning)" [al-Israa' 17:15]
What you say in your question, "It scares me to
think…", is correct and is wise, for it is the blessing of Allaah
upon you that you were born in Islam. If you had been
born into another religion, there would have been the fear
that you might remain in that false religion, but when
Allaah wills good for His slave, He makes it easy for him
to have the means of guidance which will bring him
from the religion of kufr to the religion of Islam. The
entire matter is up to Allaah.
But when you say in your question, "So why is it not
the law that…?" this is a false question caused
by unawareness of the wisdom of Allaah and His ways
of dealing with His creation. Of course it is impossible
for the same opportunities to be available to all, because
there are so many different human religions, and guidance
to Islam happens when a person chooses to be
guided, because Allaah has given man the ability to
distinguish between truth and falsehood, between what is
beneficial and what is harmful, by means of the reason that He
has instilled in him, and the explanations with which He
has sent His Messengers. At the same time, the will of
the person is subject to the will of Allaah, for He is the
One Who sends astray whomsoever He wills by His
justice and wisdom, and He guides whomsoever He will by
His grace and wisdom.
Allaah says (interpretation of the meaning):
"Verily, this (the Qur'aan) is no less than a Reminder
to (all) the `Aalameen (mankind and jinn)
To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all
that exists)"[al-Takweer 81:27-29]
Shaykh `Abd al-Rahmaan al-Barraak . (www.islam-qa.com)
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12867: Ruling on saying "you don't deserve this" to
one who is sick
Question:
Sometimes when people visit a person who is sick,
they say to him, "you don't deserve this". Or when they
hear that a certain person is sick, they say, "By Allaah,
he doesn't deserve that. We hope that you can tell us
whether it is permissible to say this or not?
Answer:
Praise be to Allaah.
It is not permissible to say this, because it is like
objecting to Allaah, may He be exalted. He knows best about
the situation of His slaves, and He is Most Wise in what
He decrees for them of health and sickness, richness
and poverty, and so on.
What is prescribed is to say, "May Allaah grant him
good health and heal him," and similar good phrases.
May Allaah help all the Muslims to understand
their religion and adhere to it steadfastly, for He is the Best
to be asked.
Majmoo' Fataawaa wa Maqaalaat Mutanawwi'ah li Samaahat al-Shaykh al-`Allaamah `Abd al-`Azeez
ibn `Abd-Allaah ibn Baaz (may Allaah have mercy on
him), vol. 8, p. 421 (www.islam-qa.com)
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Question:
I wanted to ask whether it is wrong to plan something
I mean that we have to do this tommorrow or next
month or next year? Though I strongly believe that death
may come any moment.
Answer:
Praise be to Allaah.
There is nothing to prevent a person from making
plans and estimating what he will need in the future,
and thinking of what he hopes to achieve, or saying, `I will
do such-and-such tomorrow,' or next week, or next
year.' But when he does that he has to say `in sha Allaah
(if Allaah wills).' Allaah says (interpretation of the meaning):
"And never say of anything, `I shall do such and
such thing tomorrow,' except (with the saying): `If
Allaah will.'…" [al-Kahf 18:23]
Everything that a person intends to do in the future,
or resolves to do, or hopes to achieve, is based on hope,
and hope is what motivates people to do things. But
the believer strives in this world for the sake of that
which will benefit him in both his religion and his worldly
affairs. So he takes the means and puts his trust in Allaah,
and seeks His help, as the Prophet (peace and blessings
of Allaah be upon him) said:
"Strive to do that which will benefit you, and seek
the help of Allaah."
And Allaah says (interpretation of the meaning):
"… So worship Him and put your trust in Him…"
[Hood 11:123]
The kaafir and the negligent person, on the other
hand, depend on the means and forget their Lord in Whose
Hand is Sovereignty and nothing happens except what He
wills. If a man looks at the obstacles which stand between
him and what he hopes for, and he thinks too much about
death and other obstacles, he will stop making efforts
and neglect his own interests. Thus it is apparent that
man cannot live this life without some hope which will
make him strive to pursue the things that he wants to
achieve. But the believer should not hope for too much or feel
too content with this world, or prefer its pleasures; rather
he should strive to make the Hereafter his goal, and work
to do righteous deeds which will bring him closer to his
Lord, and seek the help of His blessings to obey Him, so that
he may attain happiness in this world and in the Hereafter.
Shaykh `Abd al-Rahmaan al-Barraak (www.islam-qa.com)
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Question:
A man said, "If only you had done such and such, none
of this would have happened to you." Another man
who heard him said, "This word (if only) was forbidden
by the Prophet (peace and blessings of Allaah be upon
him), it is a word that leads the one who says it to kufr." A
third man said, "The Prophet (peace and blessings of
Allaah be upon him) said, concerning the story of Moosa
with al-Khidr, `May Allaah have mercy upon Moosa. If
only he had had patience, so that Allaah would have told
us more of what happened between them.'" Another
man referred to the hadeeth of the Prophet (peace and
blessings of Allaah be upon him), " The strong believer is
more beloved to Allaah than the weak believer…`If only"
opens the door to the Shaytaan." Does this abrogate that, or not?
Answer:
Praise be to Allaah.
Everything that Allaah and His Messenger said is
truth. The word `if' or `if only' is used in two ways:
1. To express grief for the past and distress what has
been decreed. This is what is not allowed, as Allaah
says (interpretation of the meaning):
"O you who believe! Be not like those who
disbelieve (hypocrites) and who say to their brethren when
they travel through the earth or go out to fight: `If they
had stayed with us, they would not have died or been
killed,' so that Allaah may make it a cause of regret in
their hearts" [Aal `Imraan 3:156]
This is what the Prophet (peace and blessings of
Allaah be upon him) forbade when he said, "If anything
happens to you, do not say, `If only I had done such and such,
then such and such would have happened.' Say
instead, `Qaddar Allaah wa maa sha'a kaan (Allaah decreed
and what He wills happens), for `If only' opens the door
to the Shaytaan", i.e., it makes you vulnerable to grief
and fear, which is harmful to you and is of no benefit.
Know that whatever befalls you, you could not have
avoided, and whatever does not happen to you, you could not
have made it happen to you, as Allaah says (interpretation
of the meaning):
"No calamity befalls, but by the Leave [i.e. Decision
and Qadar (Divine Preordainments)] of Allaah, and whosoever believes in Allaah, He guides his heart"
[al-Taghaabun 64:11]
They said, this is a man to whom calamity happens,
but he knows that it is from Allaah, so he accepts it
and submits.
2. When the word `if' is used to convey
beneficial knowledge, such as the aayah (interpretation of
the meaning):
"Had there been therein (in the heavens and the
earth) aalihah (gods) besides Allaah, then verily, both
would have been ruined"
[al-Anbiyaa' 21:22]
The second type is used to express love for
goodness, such as saying, "If only I had what so and so has, I
would do what he does." Saying things like this is permissible.
The hadeeth of the Prophet (peace and blessings of
Allaah be upon him), "If only he [Moosa] had had patience,
so that Allaah would have told us more of what
happened between them" is of this nature, as is the
aayah (interpretation of the meaning):
"They wish that you should compromise (in religion
out of courtesy) with them, so they (too) would
compromise with you"
[al-Qalam 68:9]
Our Prophet (peace and blessings of Allaah be upon
him) wished that Allaah has told us more of their [Moosa
and al-Khidr] story, and he mentioned that in order to
point out his love for patience and the results that come
from it, and the benefits that it can bring. There was no
element of fear, grief or neglect of the duty of patience in the
face of what has been decreed.
And Allaah knows best.
Majmoo' al-Fataawa al-Kabeer by Ibn Taymiyah,
1023-9 (www.islam-qa.com)
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Question:
Why has Allah created mentally Disabled people
Answer:
Praise be to Allaah.
One of the basic principles of Islam is to believe in
the wisdom of the Lord in what He creates and
commands, and in what He wills and decrees, in the sense that
He does not create anything in vain and He does not
decree anything in which there is not some benefit for His
slaves. So everything that exists is His will and decree.
Allaah says (interpretation of the meaning): "Allaah is
the Creator of all things" [al-Ra'd
13:16]
His perfect wisdom decrees that He creates opposites,
so He has created angels and devils, night and day,
purity and impurity, good and ugly, and He has created
good and evil. He created His slaves with differences in
their bodies and minds, and in their strengths. He has
made some rich and some poor, some healthy and some
sickly, some wise and some foolish. By His wisdom, He
tests them, and He tests some by means of others, to
show who will be grateful and who will be ungrateful.
Allaah says (interpretation of the meanings): "Verily, We
have created man from Nutfah (drops) of mixed semen
(sexual discharge of man and woman), in order to try him, so
We made him hearer and seer.
Verily, We showed him the way, whether he be grateful
or ungrateful" [al-Insaan 76:2]
"Who has created death and life that He may test
you which of you is best in deed" [al-Mulk 67:2]
When the sound believer sees disabled people,
he recognizes the blessing that Allaah has bestowed
upon him, so he gives thanks for His blessing, and He
asks Him for good health. He knows that Allaah is Able to
do all things.
People are incapable of comprehending Allaah's
wisdom. He cannot be questioned as to what He does , while
they will be questioned. Glorified and exalted be He.
Whatever you understand of His wisdom, believe in it, and
whatever you cannot understand, say, "Allaah knows best and
is most wise, and we know nothing except that which
You have taught us, and He is the All-Knowing, Most
Wise." Shaykh `Abd al-Rahmaan al-Barraak.
(www.islam-qa.com)
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Question:
I read in some stories, literary works and
journalistic articles the phrase "circumstances willed"
or "circumstances dictated", or "fate decreed". What is
the ruling on these phrases?
Answer:
Praise be to Allaah.
These are inappropriate phrases, because
circumstances and fate do not have a will.
The great scholar Muhammad ibn `Uthaymeen (may Allaah preserve him) was asked about these phrases,
and said:
" `Fate willed' or `circumstances willed/dictated'
are reprehensible phrases, because the Arabic word
for circumstances, zuroof, is the plural of
zarf, which is another word for time _ and time does not have a
will. Similarly, fate does not have a will either.
The One Who does have a will is Allaah. If a person
says `the decree of Allaah dictated such and such', there
is nothing wrong with that. But it is not correct to
attribute will to decrees, because the will does not belong to
the description, it belongs to the One Who is
described." Majmoo' Fataawa wa Rasaa'il Muhammad
ibn `Uthaymeen, 3/131-132
From al-Eemaan bi'l-Qadaa' wa'l-Qadar by
Muhammad ibn Ibraaheem al-Hamad, p. 147 (www.islam-qa.com)
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Question:
I read in some books written by thinkers the phrase,
"The will of the people is part of the will of Allaah." I
hope you can tell me how correct this saying is.
Answer:
Praise be to Allaah.
Shaykh `Abd al-Rahmaan al-Doosari (may Allaah
have mercy on him) was asked about this phrase, and
he answered as follows:
This is a serious fabrication which some theorists
and those who implement their ideas have dared to
utter; nothing of this nature was ever spoken in the
kaafir environments of past centuries. The worst that was
said in the past was when they used the will of Allaah as
an excuse, as Allaah tells us (interpretation of the meaning):
"Those who took partners (in worship) with Allaah
will say: `If Allaah had willed, we would not have
taken partners (in worship) with Him, nor would our
fathers, and we would not have forbidden anything (against
His Will).'"
[al-An'aam 6:148]. Allaah showed them to be liars,
but these philosophers attribute to the so-called people
the will to do whatever they want, in order to justify the
plans which they want to carry out. We must confront this
evil lie in order to prove that it and the motives of those
who say this are false, because on the basis of their
corrupt idea the people will be allowed to do whatever they
want and conduct their affairs in such a way that there will
be no restrictions laid down by the sharee'ah and the
Book, only those that suit their whims and desires, or are
based on their materialistic interests and physical desires, or
their power _ like the kaafir peoples who do not follow
the religion of Allaah and do not care about morality or virtue.
Not even Abu Jahl and his ilk, as evil and stubborn as
he was, dared to utter this lie, because the abhorrence of
this lie is obvious to anyone who has common sense.
People's tastes and inclinations vary, so if the will of the people
is regarded as being part of the will of Allaah, this
would mean that all kinds of trends such as
existentialism, communism, nazism, zionism, the law of the jungle
and others are also part of the will of Allaah that He
enjoins upon people. Then all the things that evil souls
desire and sick hearts love, such as promiscuity,
immorality, drinking alcohol and fulfilling physical desires at
the expense of others would also be a part of the will of Allaah.
So why do they criticize and condemn others for it, if
the will and desires of the people are part of the will of
Allaah concerning the rulings that He likes? Why would
Allaah send Messengers and reveal Books, and enjoin
jihaad, and issue commands and prohibitions to the people,
if their will is part of His will that He likes?
This is impossible; it is the ultimate immorality
and misguidance. Those who make this claim do not apply
it to themselves, rather they use it as permission to
suppress the people who do not submit to their power or
act according to their plans.
It is as if the people whom they are ruling with an
iron fist are the people whose will is divine and is part of
the will of Allaah.
Falsehood is inevitably self-contradictory, and points
out its own false nature. This is an action of major
shirk, because they have made the people rivals to Allaah,
and they have made their desires rivals to His sharee'ah
and wisdom, instead of subject to Allaah's rulings
and adhering to His limits, content with and
implementing His sharee'ah.
Al-Ajwibah al-Mufeedah li Muhimmaat al-`Aqeedah,
p. 77-78 (www.islam-qa.com)
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Question:
I have great problems in my work and in my social life.
Is it permissible for me to wish for death?
Answer:
Praise be to Allaah. Your state is like that described
by the poet:
"If death were for sale I would buy it.
This life is something in which there is nothing good."
This is wrong. It is not permissible for the believer
to wish for death. If he has to say something, then let
him recite the du'aa' that has been reported for such cases.
The Prophet (peace and blessings of Allaah be upon
him) said: "Let not any one of you wish for death because
of some harm that has befallen him. If he must wish
for something then let him say, `O Allaah, keep me alive
so long as life is good for me, and let me die when death
is good for me.'" (Narrated by al-Bukhaari (al-Fath),
11/154)
From al-Eemaan bi'l-Qadaa' wa'l-Qadar by
Muhammad ibn Ibraaheem al-Hamad, p. 159 (www.islam-qa.com)
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Question:
Some Sufis say that we should not take appropriate
means, on the grounds of putting our trust in Allaah
and submitting to His will and decree. Is this correct? What
is the correct view?
Answer:
Praise be to Allaah.
This is one of the matters which have caused
widespread problems, both on the individual level and on an
ummah-wide scale.
The Muslim ummah has gone through many crises
and difficult times, and it has emerged from them
through enlightened thinking, penetrating insight and
sound concepts, searching for the right means and weighing
up the consequences and causes, and only then taking
the appropriate means and approaching matters from the
right direction. Thus _ by the will of Allaah _ they
overcame those crises and emerged from those calamities,
regaining their honour and past glory. This is how the ummah
was during its golden ages.
But in these later times in which the ummah has
been swamped by ignorance and overwhelmed by ideas
of heresy and westernization, and bid'ah
(reprehensible innovations) and misguidance have become
widespread, many Muslims have become confused about this
matter. They have made belief in al-qadaa'
wa'l-qadar (the will and decree of Allaah) an excuse for laziness, and
a justification for not being determined and resolved
or thinking about higher matters such as how to achieve
glory and success. They have preferred the easy, cheap route
to the proper but difficult road.
Their solution was for a man to rely on al-qadar
(Divine decree), and on the fact that Allaah is the One Who
does whatever He wants; whatever He wills happens
and whatever He does not will does not happen _ so let
His will be done and let His decree come to pass. We have
no means of changing anything and we have no
involvement in any of that.
In this manner, many Muslims very easily submitted
to the decrees without resisting them by taking the
prescribed or permissible means.
So they did not enjoin what is good, forbid what is
evil, wage jihaad against the enemies of Allaah, strive to
spread knowledge and do away with ignorance,
combat destructive thought and misleading ideas… all on
the grounds that Allaah willed that!
The truth is that this major disaster and
immense misguidance led the ummah into a deep pit
of backwardness and decline, and enabled its enemies
to overwhelm it, and brought upon it calamity after calamity.
But taking the appropriate means does not affect belief
in al-qadar; in fact it is part of perfecting that belief.
Allaah decrees things for us, and He wants things from us.
What He decrees for us is hidden from us, but what He
wants from us, He commands us to do. He wants us to
convey the call to the kuffaar even if He knows that they will
not believe. He wants us to fight them even if He knows
that we will be defeated by them. He wants us to be one
ummah even if He knows that there will be divisions
and differences among us. He wants us to be severe
against the disbelievers and merciful amongst ourselves, even
if He knows that we will be too severe with one
another, and so on…
It is this confusion about what Allaah wants for us
and what He wants from us that has led to the confusion
about this matter and caused us to fall into haraam things.
It is true that Allaah is the One Who does whatever
He wants, He is the Creator of all things, the One in
Whose hand is the sovereignty of all things, the One to
Whom belong the keys of the heavens and the earth, but He
has created laws according to which this universe
operates, although He is Able to go beyond these laws but He
does not do this for everyone.
Believing that Allaah is Able to help the believers
against the disbelievers does not mean that He will help
the believers when they are not doing anything to take
the appropriate means, because victory without taking
the means is impossible and Allaah's power does not have
to do with the impossible, and because it is contrary
to Allaah's wisdom, and His power is connected to
His wisdom.
The fact that Allaah is Able to do something does
not mean that an individual, a group or the ummah is able
to do the same thing. Allaah's power is an attribute that
is unique to Him, and people's abilities are unique to
them _ confusing Allaah's power and belief in it with a
person's ability and doing what Allaah has commanded him to
do is what makes people sit down and do nothing; this
is what paralyzes peoples and nations.
This is what was noted and pointed out by one of
the German orientalists, who said, when recording the
history of the Muslims in later periods: "The nature of the
Muslim is submission to the will of Allaah and acceptance of
His decree, and submission with all that he possesses to
the One, the Subduer."
This obedience has two effects. In the early period
of Islam, it played a major role in wars and led to
ongoing victory, because it instilled in soldiers the spirit
of sacrifice.
But in later times it was a cause of stagnation
which overwhelmed the Muslim world and threw it
downhill, keeping it isolated from world events.
(al-`Almaaniyyah by Shaykh Safar al-Hawaali, quoting from Paul
Schamtaz in his book Islam the world power of
tomorrow, p. 87)
al-Eemaan bi'l-Qadaa' wa'l-Qadar by Muhammad
ibn Ibraaheem al-Hamad, p. 144 (www.islam-qa.com)
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Question:
How correct is this phrase which some people say in
their du'aa' _ "O Allaah, I do not ask You to change Your
decree but I do ask for Your help when it comes to pass"?
Answer:
Praise be to Allaah.
This du'aa' is recited by many people, but it is not
an appropriate du'aa', because it has been prescribed for
us to ask Allaah to change His decree if there is
something bad in it.
Hence Imaam al-Bukhaari (may Allaah have mercy
on him) entitled a chapter in his Saheeh "Whoever
seeks refuge with Allaah from having an evil end to this
worldly life and from having a bad fate, and the
aayah (interpretation of the meaning): `Say: I seek refuge
with (Allaah) the Lord of the daybreak, from the evil of
what He has created' [al-Falaq 113:1-2]." Then he quoted
the words of the Prophet (peace and blessings of Allaah
be upon him): "Seek refuge with Allaah from the
difficulties of severe calamities, from having a bad end and bad
fate." (al-Bukhaari, 7/215, Kitaab al-Qadar).
al-Eemaan bi'l-Qadaa' wa'l-Qadar by Muhammad
ibn Ibraaheem al-Hamad, p. 147 (www.islam-qa.com)
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Question:
Some of the Muslims, may Allaah guide them, get
angry when Allaah blesses them with daughters, and they
get very upset when a daughter arrives. I also know
someone who has threatened to divorce his wife if she produces
a daughter. I hope that you can shed some light on this
topic from the point of view of Islamic sharee'ah.
Answer:
Praise be to Allaah.
Undoubtedly this action is one of the deeds of the
first Jaahiliyyah, from the conduct of its ill-mannered
people, those who were blamed and condemned in the
Qur'aan and Sunnah.
How similar things are today to those times. If you
visit any maternity hospital in a Muslim country, and
look around at the faces of those to whom daughters have
been born, listening to what they say and seeing how they
are, you will see a strange similarity between many of
these people and the people of the Jaahiliyyah, of whom
Allaah says (interpretation of the meaning):
"And when the news of (the birth of) a female (child)
is brought to any of them, his face becomes dark, and he
is filled with inward grief!
He hides himself from the people because of the evil
of that whereof he has been informed. Shall he keep her
with dishonour or bury her in the earth? Certainly, evil is
their decision!"
[al-Nahl 16:58-59]
One of the manifestations of this dislike of daughters
is that in some hospitals, when they find out whether
the foetus is male of female by doing an ultrasound scan, if
it is male they tell the family, and if it is female they
say nothing. This is a very serious matter from which stem
a number of haraam things, including the following:
- It implies objecting to the decree of Allaah.
- It is a rejection of the gift which Allaah has given,
instead of thanking Him for it. This is sufficient to earn
Allaah's anger and expose one to punishment.
- It involves humiliating the woman and putting her
down, and putting unbearable pressure on her.
- It is an indication of foolishness, ignorance,
stupidity and a lack of reason.
- It implies resemblance to the people of the Jaahiliyyah.
The Muslim should avoid such behaviour, and
save himself from such destructive thinking. Submitting to
the decree of Allaah is obligatory, and accepting it is one
of the attributes of the believers.
Moreover, the virtue of girls is not unknown, for they
are our mothers and sisters, and wives. They are one half
of society which gives birth to the other half, so it is as
if they are the entire society. See Tuhfat al-Mawlood
fi Ahkaam al-Mawlood by Ibn al-Qayyim, p. 16.
Another indication of their virtue is the fact that
Allaah calls their coming a gift (something which is
bestowed), and mentions them before the males in the
aayah (interpretation of the meaning):
"He bestows female (offspring) upon whom He wills,
and bestows male (offspring) upon whom He wills"
[al-Shooraa 42:49]
The Prophet (peace and blessings of Allaah be upon
him) also explained their virtue and urged kind treatment
of them, as he said: "Whoever is tested by means of
these girls, and he treats them with kindness, they will be
a protection for him from the Fire." (Narrated by
al-Bukhaari, 1418, with al-Fath; Muslim, 2729).
al-Eemaan bi'l-Qadaa' wa'l-Qadar by Muhammad
ibn Ibraaheem al-Hamad, p. 160 (www.islam-qa.com)
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Question:
Some people see their Muslim brothers who have
been stricken by calamities and disasters, and they do not
move or feel motivated to help them, nor do they urge others
to do that, on the grounds that what has happened is the
will of Allaah and it is not right for us to help them
when Allaah is punishing them! Some people, when they
are told to do good to the poor and needy, they say, how
can we do good to them when Allaah has willed this for
them? Allaah has made them poor and you want to make
them rich? Or they say, if Allaah wanted to, He could
make them rich without our help. What is the Islamic
view concerning such comments?
Answer:
Praise be to Allaah.
These and similar comments are undoubtedly false
speech, which is indicative of great ignorance or
despicable negligence. The will of Allaah can never be grounds
for committing sin or neglecting obligatory duties.
Moreover, Allaah has commanded us to help
Muslims who are in dire straits and to help the needy. He
denounces those who fail to do this duty, as He says
(interpretation of the meaning):
"Nay! But you treat not the orphans with kindness
and generosity (i.e. you neither treat them well, nor give
them their exact right of inheritance)!
And urge not one another on the feeding of
AlMiskeen (the poor)!
And you devour the inheritance — all with greed.
And you love wealth with much love" [al-Fajr
89:17-20]
Not feeding the poor is one of the causes of a
person entering Hell. Allaah says (interpretation of the meaning):
" `What has caused you to enter Hell?'
They will say: "We were not of those who used to
offer the Salaah (prayers),
Nor we used to feed AlMiskeen (the poor);
[al-Muddaththir 74:42-44]
Wealth belongs to Allaah; if He willed, He could take
it away from the person who says these things. Would
he, in that case, when he is in desperate need for food, like
to have said to him what he is saying to others?
This view is seriously mistaken and is a great misguidance. The one who says this is like those of
whom Allaah says (interpretation of the meaning);
"And when it is said to them: `Spend of that with
which Allaah has provided you,' those who disbelieve say
to those who believe: `Shall we feed those whom, if
Allaah willed, He (Himself) would have fed? You are only in
a plain error'"
[Yaa-Seen 36:47]
Al-Eemaan bi'l-Qadaa' wa'l-Qadar by Muhammad
ibn Ibraaheem al-Hamad, p. 140 (www.islam-qa.com)
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Question:
Are Muslims fatalists?
Answer:
Praise be to Allaah.
Fatalists are those who think that a person has no
choice in what he does and is compelled to do it, and that
his actions are like the actions of a tree which is moved
by the wind. Their opposites are those who think that a
person creates or initiates his own deeds. The Ahl al-Sunnah
wa'l-Jamaa'ah (Sunni Muslims who follow the way of
the Prophet ` (peace and blessings of Allaah be upon
him)) follow a middle path between these two extremes
and believe that man has a free will but that this will is
subject to the Will of Allaah. A person does not initiate his
own deeds, neither is he compelled to do what he does; he
can decide for himself, within the framework of the Will
of Allaah. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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Question:
Allah knows all, even events that have not yet occured.
However what is the Islamic view of destiny or predestination. Is a man free to be the master of his
fate or is "something written" for example a person may
be dying, some will say his death is the wish of Allah
and others will try to save the dying man. Is it written or can
a man write his fate himself?
Answer:
Praise be to Allaah.
Everything is written and decreed, as Allaah
says (interpretation of the meaning):
"We have neglected nothing in the Book"
(al-An'aam 6:38)
"And everything they have done is noted in (their)
Records (of deeds)."
(al-Qamar 54:52)
And in the Saheeh Hadeeth:
"The first thing which Allaah created was the Pen.
He said to it: `Write!' It said, `O Lord, what should I
write?' He said: `Write what is to happen until the Day
of Resurrection.'"
According to another hadeeth:
"Allaah decreed everything for His creation fifty
thousand years before He created the heavens and the earth."
These decrees are hidden from us and we do not
know them. It is not permissible for us to rely on this and
neglect to strive and take all necessary means. There is
no contradiction between the two ideas. The Prophet
(peace and blessings of Allaah be upon him) said:
"O slaves of Allaah, seek treatment but do not
seek treatment in haraam things, for Allaah has not sent
down any disease without also sending down the cure."
And he (peace and blessings of Allaah be upon him)
also said:
"Strive, and that for which each person was created
will be made easy for him."
We do not know what has been decreed until after
the fact. Allaah has given us free will and freedom of
choice, but we do not move beyond the framework of the
will and decree of Allaah. To sum up, there is no
contradiction between trying to save a person from death and the
idea that Allaah decrees all things, which we do not know
until after they happen. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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Question:
I wanted to ask this that men get to have many hoors
in paradise, why is it not the same for women? Infact
they would have to share one husband with several
others( hoors & wives). Is there something else of this sort that
I don't know of. I do know there will be much more
in Paradise than just marriage & there husbands. But still
i would like this question to be answered...it has been
in my mind for quite some while.
Answer:
Praise be to Allaah.
Some of the female Sahaabah wished that they were
men so that they could fight in jihaad for the sake of
Allaah. Then Allaah revealed (interpretation of the meaning):
"And wish not for the things in which Allaah has
made some of you to excel others. For men there is reward
for what they have earned, (and likewise) for women there
is reward for what they have earned, and ask Allaah of
His Bounty. Surely, Allaah is Ever All-Knower of
everything" [al-Nisaa' 4:32]
Allaah forbade woman to wish for the things that are
the exclusive preserve of men, for Allaah has given men
a certain share of deeds in this world and they will have
a corresponding share of reward in the Hereafter _ and
the same applies to women. So ask Allaah, the Most
Generous Bestower to give you of His bounty, instead of
indulging in wishful thinking, for Allaah knows best what is
suited to His slaves in the way in which He shares out
good things among them.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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Question:
Salaam. I'm not gay but I'm just wondering from a
moral standpoint that since homosexuality is forbidden
under Islam, what would happen to gay or lesbian
individuals? A lot of gay and lesbians say that their sexual
orientation is natural and they are born gay. Assuming that they
are correct since straight people don't know, if
homosexuality is outlawed in Islam then why would Allah make
them that way so that their existence is a tortured and
sexually frustrated way?
Answer:
Praise be to Allaah.
We do not agree with their claim that their
sexual orientation is natural; rather it is a distortion of
nature. Allaah counted their deed as wrongdoing and
immoral, and He sent upon the people of Lut a punishment the
like of which no other nation had seen. He also tells us
that this punishment is not ever far from the wrongdoers.
Their claim that their orientation is natural serves only
to propagate and spread immorality, and it is just an
excuse for them. Many of them change their appearance so as
to look odd, so how can we say that this is how they
were created?
Allaah does not create anyone just to punish or
torture them. He created mankind to worship Him, but He
may try His slaves with hardship as a test of their faith,
to expiate for their sins and to raise their status. Allaah
is too Just to force a person to commit sin and then
punish him. On the contrary, people commit sins by their
own free choice _ like these perverted people _ and it is
for this that they deserve to be punished. Allaah
says (interpretation of the meaning):
"and your Lord treats no one with injustice"
[al-Kahf 18:49]
And Allaah says (interpretation of the meaning):
"Nay, Allaah never commands Fahshaa' (evil
deeds, unlawful sexual intercourse). Do you say of Allaah
what you know not?"
[al-A'raaf 7:28]
And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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Question:
how does islam view destiny and fate ?
Answer:
Praise be to Allaah.
Belief in destiny and fate is one of the basic beliefs
of Islam. It means that Allaah is the Knower of all
things and the Creator of all things; nothing exists outside
of His will and decree. He wrote down all things with
Him in al-Lawh al-Mahfooz (the Preserved Tablet), and
this was fifty thousand years before He created the
universe. Everything in the universe, every creature and the
things it does, is the creation of Allaah. Whatever He
wills happens, and whatever He does not will does not
happen. If something happens to a person, it could not have
missed him, and if something does not happen to him, it
could not have happened to him. A person is not forced to
obey or disobey Allaah _ he has free will as befits his state,
but it is subject to the will of the Creator. And Allaah
knows best..
Islam Q&A. Sheikh Muhammed Salih
Al-Munajjid (www.islam-qa.com)
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Question:
If Allah has ordained the "rizk" for everyone then why
do people die of starvation.
Answer:
Praise be to Allaah.
Allaah is al-Razzaaq (the Provider) and the best of
those who give provision. "And no moving (living) creature
is there on earth but its provision is due from Allaah"
[Hood 11:6 _ interpretation of the meaning]. The rizq
(provision) of Allaah will not be brought by the carefulness of
the miser, nor will it be prevented by the hostility of one
who does not want it to come to another. It is part of
the Wisdom of Allaah that He differentiates between
His slaves in their provision just as He differentiates
between them in their physical creation and their attitudes. So
He gives in abundance to whomever He wills and gives
little to whomever He wills. He may give plenty to some
people and little to others. He is the One Who guarantees
the provision of His slaves according to His prior
knowledge and decree. Allaah knows and decrees that some of
His slaves will be given plenty and some will be given
little; He has reasons for that that are beyond
our comprehension. In His wisdom, He gives plenty or
gives little as a test for His slaves, testing them with
blessings or with calamities, as He says (interpretation of
the meaning):
"and We shall make a trial of you with evil and with
good" [al-Anbiya' 21:35]
Allâh says (interpretation of the meaning):
"But when He tries him be straitening his means of
life, he says: `My Lord has humiliated me!" [al-Fajr 89:16]
But then Allaah says (interpretation of the
meaning): "Nay!" [al-Fajr 89:16], meaning, it is not as he
thinks; Allaah blesses whoever he wills and makes things
difficult for whomever He wills, and this is a test, not a sign
of honour or humiliation. By means of this test, it
becomes apparent who is grateful and patient, and who is
the opposite. And Allaah is the Knower of all things.
this response was written for us by our Shaykh `Abd
al-Rahmaan al-Barraak. (www.islam-qa.com)
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Question:
What is The wisdom behind the creation of
dangerous animals ?
Answer:
Praise be to Allaah.
There are two aspects to the answer to this
question: general and specific. The general answer is that
the Muslim believes that Allaah is All-Wise and
All-Knowing, and He does not create anything in vain; all of His
actions are based on Wisdom. If the wisdom behind any of
His actions is hidden from the believer, then he should
still adhere to this principle, and not think of his Lord in
bad terms.
The specific answer is that the wisdom behind the
creation of these things is to manifest the perfect nature of
Allaah's creation and control of all things. Even though the
created things are so many, He provides for them all. He
also tests people by means of these (dangerous
creatures), rewards those who are afflicted by them and
makes manifest the bravery of those who kill them. By
creating them, He tests His slaves' faith and certainty: the
believer accepts the matter and submits, whilst the doubter
says, "What is the point of Allaah creating this?!" He
also demonstrates the weakness and incapability of
man, whereby he suffers pain and sickness because of a
creature which is far smaller than he is. One of the scholars
was asked about the wisdom behind the creation of flies.
He said, so that Allaah may humiliate the noses of the
tyrants with them. Because of the existence of harmful
creatures, it becomes apparent how great is the blessing in
the creation of beneficial things, as it is said that
contrast with the opposite demonstrates the nature of things.
The study of medicine has demonstrated that many
beneficial drugs are derived from the venom of snakes and the
like. Glory be to the One Who has created benefits in
things that to all outward appearances are harmful.
Moreover, many of these dangerous animals are food for
other creatures which are beneficial, and this forms
the ecological cycle in the environments where Allaah
has created them.
But the Muslim has to believe that everything that
Allaah does is good, and that there is no pure evil in what
He creates. In everything that He creates there has to be
some aspect of good, even if it is hidden from us, as is the
case with the creation of Iblees, who is the head of evil.
But there is wisdom and a purpose behind his creation,
for Allaah tests His creatures by means of him, to
distinguish the obedient from the disobedient, those who strive
from those who are negligent, the people of Paradise from
the people of Hell.
We ask Allaah to bless us with strength of faith
and understanding of our religion. May Allaah bless
our Prophet Muhammad and grant him peace.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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Question:
How do we explain God to someone who believes
that while God exists, they cannot accept or understand
how a merciful, comapssionate God would allow so
much human suffering to take place. The analogy they give
is that if we are God's children, why does God not
protect us — just as a parent would gaurd over their children?
Answer:
Praise be to Allaah.
Allaah (God) Almighty, is most merciful and compassionate, without any doubt. Yet his actions
can not be fully comprehended by our incompetent
minds. What simplifies this issue is that we all agree that
Allaah is fair, just, wise and knowing. That means whatever
he-Almighty- does, is with a legitimate purpose
although we may not be able to understand, just why. For
example, a caring and loving doctor and father may be forced
to amputate the leg of his only son. There is no doubt
that this father loves his son. Yet his action was for the
sake of this beloved son, although it may seem cruel to
those who do not understand the circumstances. Allah
_Almighty _ has the greater and higher example, and it
is not to any of his creatures to question his doings as it
is mentioned in Sura 21 verse 23 (interpreted means:
"He cannot be questioned for His acts, but they will
be questioned (for theirs)".
It is a Muslim's belief that suffering of pain, hunger,
tragic accidents etc, are due to one's sins, for Allaah wants
this suffering to erase these sins which were made by
this Muslim. Allaah says in Sura 42 verse 30
interpreted means: "Whatever misfortune happens to you, is
because of the things your hands have wrought, and for many
(of them) He grants forgiveness". It is also apparent that
man in times of crisis gets closer to Allaah and starts
repenting, while in times of ease and comfort he is far
from remembering the blessings of Allaah and he uses
these gifts and blessings in committing sin after sin.
Allaah -Almighty- has shown man the path of good
and evil, and he gave him the power and will to
choose. Therefore, man is accountable to his deeds and
the punishment he receives for them, for life in this world
is merely a test, but the results are to be known in
the hereafter and Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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Question:
Assalamu Alaikum
Please help me to understand. I need to know the
meaning of the following Hadith:
Narrated Abu Huraira:
The Prophet said (PBUH) (that ALLAH said),
"Vowing does not bring to the son of Adam anything I have
not already written in his fate, but vowing is imposed
on him by way of fore ordainment. Through vowing I
make a miser spend of his wealth"
This Hadith is from Al-Qadar. Please help me with
this meaning. I have also sent you a question asking you
to please explain the meanings of some of the Surahs
and ayats that we are supposed to pray. The reference
number 2241. Is it possible for you to please answer that question.
May ALLAh guide and protect you for your kindness
and help and may he bless our Prophet Muhammad
(PBUH), Wassalam.
Answer:
Praise be to Allaah.
The hadeeth you mention was narrated by Imaam
al-Bukhaari (may Allaah have mercy on him) in his
Saheeh from Abu Hurayrah from the Prophet (peace and
blessings of Allaah be upon him), who said (that Allaah
said): "Vowing does not bring to the son of Adam anything
that I have not already written in his Qadar
(preordainments), but vowing is imposed on him by way of
preordainment. Through vowing I make a miser spend of his
wealth." (Saheeh al-Bukhaari, no. 6119)
Ibn Hajar (may Allaah have mercy on him) said in
his commentary on this hadeeth:
"Ibn `Umar said: `The Prophet (peace and blessings
of Allaah be upon him) forbade the making of vows.' …
A clear statement prohibiting vows came in the report of
al-`Alaa' ibn `Abd al-Rahmaan from his father from
Abu Hurayrah, recorded by Muslim in the words `Do not
make vows,' and in the phrase `(Making vows) does not
bring forward anything or delay anything [i.e., it has no
effect whatsoever],' and in the report of `Abd-Allaah
ibn Murrah, `It does not change anything,' _ which is
more general. A similar phrase was reported in the hadeeth
of Abu Hurayrah: `Vowing does not bring to the son of
Adam anything that I have not already written in his
Qadar (preordainments)…' Ibn al-Atheer said in
al-Nihaayah: `The point of the hadeeth is that he told them that
this thing (making vows) does not bring any immediate
benefit or turn away any immediate harm, and it does not
change what has been decreed. Thus he said, Do not make
vows, as you know that you cannot get, or turn away,
anything by means of vows that Allaah has not already decreed
for you. If you make a vow then fulfill it, because
whatever you have vowed becomes obligatory for you.' (Then
Ibn Hajar quotes the opinions of a number of scholars on
the reason why making vows is prohibited): … The
reason may be that the person who makes a vow does not do
so in order to draw closer to Allaah, but will only do so if
he gets what he wanted, as if this is an exchange,
which corrupts his intention to draw closer to Allaah.
This interpretation is indicated by the words, `It does not
bring any good,' and `Vowing does not bring to the son of
Adam anything that I have not already written in his
Qadar (preordainments).' This is a clear statement as to
why vows should not be made. The phrase `it does not
bring any good' means that the end result will be no good,
and it might be too difficult to fulfil the vow, or it might
mean that (the vow) will not bring about good if it has not
been decreed for him…. Al-Nawawi said: `The phrase "it
does not bring any good" means that it will not stop
anything that has already been decreed, as is clear from the
other reports.' … (Then Ibn Hajar quotes from Ibn Daqeeq
al-`Eed), saying that he described the difference
between nadhr al-mujaazaah (vow of repayment, one in which
an act of worship is promised in return for a favour),
which is forbidden, and nadhr al-ibtidaa' (vow of
initiative, where one does the promised act of worship first,
without waiting to see if the favour is granted or not), which is
a pure act of worship."
In al-Mufahhim, al-Qurtubi confirmed the idea that
the ahaadeeth forbid nadhr al-mujaazaah: `This refers to
a situation where a man might say, for example, "If
Allaah heals this person who is sick, I will give
such-and-such in charity." The reason why it is disliked is that
he postpones doing the act of worship mentioned, and
makes it conditional upon getting the desired result. This
makes it quite clear that he does not have the sincere
intention of drawing closer to Allaah, because he has clearly
stated that his approach is that of giving something in return
for something. It is quite clear that if the sick person is
not healed, he will not give the charity which is
conditional upon the sick person's recovery. This is the attitude
of the miser, who does not give anything of his wealth
except in exchange for some immediate return, usually
something that is worth more than what he is prepared to give.
This is what is referred to in the hadeeth: "Through vowing
I make a miser spend of his wealth." To this could be
added the point that there is an ignorant belief that making
a vow guarantees that one will get the desired result,
or that Allaah will do what a person wants because of
the vow. Both notions are addressed in the hadeeth:
"Vowing does not bring to the son of Adam anything that I
have not already written in his Qadar
(preordainments)."' Concerning the aayah (interpretation of the
meaning): "They (are those who) fulfil (their) vows…"
[al-Insaan 76:7] al-Tabaraani reported with a saheeh isnaad
that Qutaadah said: "They used to vow to do acts of
worship such as praying, fasting, giving zakaat and going
on pilgrimage (Hajj and `Umrah), and other acts which
were obligatory for them, and so Allaah called them
abraar (those who are pious, fear Allaah, and avoid evil _ see
al-Insaan 76:5). It is clear that it is not those who
make vows of repayment (nadhr al-mujaazaah) who
are praised…"
Al-Baydaawi said: "People usually make
vows conditional upon gaining some benefit or removing
some evil, and this is forbidden because it is the way of
the miser. If a generous person wants to draw closer to
Allaah, he starts doing good deeds straight away, but the
miser would never voluntarily give anything except in
return for something which he is given first. This attitude
will not protect him from anything that has already
been decreed, or bring him any good thing that has not
been decreed for him. The vow will be in accordance with
qadar and will make him give something that he would not
have given otherwise… And Allaah knows best."
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)
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Question:
What does Islam say about life partner,,,is she/he
fixed by Allah or Allah has left it for us to decided?
Answer:
Praise be to Allaah.
First of all, we should realize that there is no
contradiction between our belief that Allaah has decreed
everything, and our belief that He has given us free will which
enables us to do things. Confirming the free will of His
slaves, Allaah says (interpretation of the meaning):
"To whomsoever among you wills to walk
straight" [al-Takweer 81:28]
Our will operates within the will of Allaah, not outside
of it, as Allaah says (interpretation of the meaning):
"But you cannot will, unless Allaah
wills…" [al-Insaan 76:30] Thus it is not permitted to try to cancel one idea out
with the other, or to deny either of them. Allaah has
confirmed both, that man has the power to choose, and that
nothing can operate outside of His Will, may He be glorified.
If we apply this to the question asked, we will see
that man has freedom of will through which he can
choose whichever woman he wishes to marry, and that
whatever choice he makes has already been decreed by Allaah.
The man's choice is the means by which he gets what he
wants, but some obstacles may come between the person
and what he wants, in which case he will realize that
Allaah has not decreed this for him, for some reason which
is known to Him. Everything that Allaah does is good,
and His slaves do not have knowledge of the Unseen or
of how things will end. A person may regret missing out
on something when it is good that he did not have it, or
he may hate something that happens to him when it is
good that it happened to him, as Allaah tells us
(interpretation of the meaning): "… it may be that you dislike a
thing which is good for you and that you like a thing which
is bad for you. Allaah knows but you do not
know."
[al-Baqarah 2:216]
May Allaah bless our Prophet Muhammad.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
(www.islam-qa.com)
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ISBN: 1861790880 |
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