THE ORIGIN OF SHIRK AND SHIRK AMONG MUSLIMS

Assalaam alaykum Warahmatullahi wabarkatuhu,

Praise be to Allah SWT and Peace and Blessing be on His messenger pbuh, and i bear witness that there is none worthy of worship except Allah SWT andProphet Muhammad pbuh is his messenger.

Many of our brothers of faith believe in intercession of people who are already dead as a means to approach Allah SWT, but they understand not that Allah SWT does not require any intermissary to listen to our prayers. Allah SWT says in Holy Quran,

And O dear Prophet (Mohammed – peace and blessings be upon him), when My servant question you concerning Me, then surely I am close; I answer the prayer of the supplicant when he calls on Me, so they must obey Me and believe in Me, so that they may attain guidance. [1]

You alone we worship and from You alone we seek help. [2]

And indeed We have created man and We know what his soul instils in him; and We are nearer to him than the hearts artery. [3]

Now, we should know how the Shirk itself started in Human kind after Allah SWT send Adam AS to inhabit the earth.

 

It is narrated from our beloved Prophet Muhammad pbuh,

 “No babe is born but upon Fitra. It is his parents who make him a Jew or a Christian or a Polytheist. …………..” [4]

“No child is born except on Al−Fitra (Islam) and then his parents make him Jewish, Christian or Magian, as an animal produces a perfect young animal: do you see any part of its body amputated?” Then he rec ‘The religion of pure Islamic Faith (Hanifa),(i.e. to worship none but Allah), The pure Allah’s Islamic nature with which He (Allah) has created mankind. Let There be no change in Allah’s religion (i.e. to join none in Allah’s worship). That is the straight religion; but most of men know not…” [5]

From the above mentioned hadiths it is clear that humans were born sinless and pure into the Islamic faith, and Prophet Adam pbuh was send to the earth as vicegerent of Allah SWT on earth. When Adam pbuh descended, he taught his off-springs about the acts of worship to Allah SWT and to follow his path. It was in the later generation of Prophet Noah pbuh that the first act of Shirk began. Allah states the following in Quran for the people of the Noah,

“They have devised an outrageous plot, and said to each other: ‘Do not leave your gods; especially Wadd, Suwa, Yaghus, Yauq and Nasr (the names of their idols).’” [6] 

 

Following is narrated from Ibn Abbas RA refererring to these verse;

 “All the idols which were worshipped by the people of Noah were worshipped by the Arabs later on. As for the idol Wadd, it was worshipped by the tribe of Kalb at Daumat− al−Jandal; Suwa’ was the idol of (the tribe of) Murad and then by Ban, Ghutaif at Al−Jurf near Saba; Yauq was the idol of Hamdan, and Nasr was the idol of Himyr, the branch of Dhi−al−Kala.’ The names (of the idols) formerly belonged to some pious men of the people of Noah, and when they died Satan inspired their people to (prepare and place idols at the places where they used to sit, and to call those idols by their names. The people did so, but the idols were not worshipped till those people (who initiated them) had died and the origin of the idols had become obscure, whereupon people began worshipping them.”[7]

 

In his greatest ‘EPIC’ Tafsir ibn Kathir, Ibn Kathir sheds lights on the above verse,

These are the names of their idols which they used to worship besides Allah. Al-Bukhari recorded from Ibn `Abbas that he said, “The idols that were among the people of Nuh wound up among the Arabs afterwards. In reference to Wadd, it became the idol of the people of Kalb in the area of Dawmat Al-Jandal. Suwa` became the idol of the people of Hudhayl. Yaghuth became the idol of the people of Murad, then the people of Bani Ghutayf at Al-Juruf in the area of Saba’ worshipped it after them. Ya`uq became the idol of the people of Hamdan. Nasr became the idol of the people of Himyar for the family of Dhu Kala`. These idols were all named after righteous men from the people of Nuh. Then when these men died, Shaytan inspired his (Nuh’s) people to erect statues in honor of them at their gathering places where they used to come and sit, and to name these statues after these men (with their names). So they did this (as Shaytan suggested), but these statues were not worshipped until after those people (the ones who built them) had died and the knowledge was lost. Then, those statues were later worshipped.” This has also been similarly reported from `Ikrimah, Ad-Dahhak, Qatadah and Ibn Ishaq. `Ali bin Abi Talhah reported from Ibn `Abbas that he said, “These are statues that were worshipped in the time of Nuh.” Ibn Jarir recorded from Muhammad bin Qays that he said concerning Yaghuth, Ya`uq and Nasr, “They were righteous people between the time of Adam and Nuh, and they had followers who used to adhere to their guidance. Then, when they died, their companions who used to follow them said, `If we make images of them, it will increase our desire to perform worship when we remember them.’ So they made images of them. Then, when those people died and other people came after them, Iblis approached them and said, `They (your predecessors) used to worship these statues and they were granted rain by their worship of them.’ Thus, they (the latter people) worshipped them.[8]

 

Further the muhaddith of the last century, Shaykh Muhammad Naasir ud-deen Albanee said in one of his writings,

Abu Ja’far al-Baaqir said: “Wadd was a Muslim man who was loved by his people. When he died, the people began to gather around his grave in the land of Baabil ( Babel ), lamenting and mourning. So when Iblees (Satan) saw them mourning and lamenting over him, he took the form of a man and came to them, saying : I see that you are mourning and lamenting over him. So why don’t you make a picture of him (i.e. a statue) and place it in your places of gatherings so that you maybe reminded of him. So they said: Yes, and they made a picture of him and put in their place of gathering; which reminded them of him. When Iblees saw how they were (excessively) remembering him, he said : “Why doesn’t every man amongst you make a similar picture to keep in your own houses, so that you can be (constantly) reminded of him.” So they all said “yes”. So each household made a picture of him, which they adored and venerated and which constantly reminded them of him.

“Those from the later generation saw what the (pevious generation) had done and considered that……..to the extent that they took him as an ilah (diety) to be worshipped besides Allaah. He then said :” This was the first idol worshipped other than Allaah, and they called this idol Wadd” [9]

Hence, the Shirk began with,

• First, Satan inspired people to make statues of righteous persons from the people of the Nuh after their death to remember them.
• When these people died and their knowledge was lost, Satan approached the new generation and lied unto them that their predecessors used to worship them and that they were granted rain with their worship of them. And thus the worship of these statues started.

In general, the main causes for Shirk to enter the form of worship were, [10]

1. Exaggerating in the remembrance and dignifying of the pious people and extending this remembrance to the extent of worship.
2. Distancing from the Book of Allah SWT  and the Prophet’s traditions.
3. Determination to imitate and follow the ancestors, without verifying their beliefs, despite them straying from the right path of Allah.
4. Raising suspicion in answer to the call of the prophets.
5. Ignorance among the people that the worship to Allah SWT is complete by merely uttering of the testimony, ‘La-Ilaha-Illallah’.

I believe and hope that this is sufficient to make our brothers and sisters of faith to understand the truth

Ya Allah! 

You alone we worship and from You alone we seek help (and may we always). Guide us on the Straight Path. The path of those whom You have favoured – Not the path of those who earned Your anger – nor of those who are astray. [11]

Ameen

Jazakallah Khairan

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1– Surah Baqarah, Verse 186

 2– Surah Fatihah, Verse 5

3– Surah Qaf, Verse 16

4– Sahih Muslim, Hadith no. 6426, narrated by Abu Huraira

5 – Sahih Bukhari – Vol 6, no. 298, narrated by Abu Huraira

6 – Surah Nuh, Verse 22 & 23

7 – Sahih Bukhari – Vol 6, no. 442, narrated by Ibn Abbas

8– TAFSIR IBN KATHIR - http://www.tafsir.com/default.asp?sid=71&tid=55472

9 – ORIGIN OF SHIRK –  http://www.alalbany.net/albany_eng_030.php

10 – AN EXPLANATION TO THE TRUTH OF MONOTHEISM by Sheikh Salih al-Fawzaan

11 – Surah Fatihah,

 

 

 

Related articles

• Protecting your Emaan by Nisaar Y. Nadiadwala (xeniagreekmuslimah.wordpress.com)

RUQYA OF A KIND

Assalaam alaykum Warahmatullahi wabarkatuhu,

Praise be to Allah and Peace and Blessing be on His messenger pbuh, and i bear witness that there is none worthy of worship except Allah andProphet Muhammad pbuh is his messenger.

Alhamdulillah we are Muslims and we have guidance of Allah which is the Quran, The uncreated Speech of Allah which has been sent as a quidance and as a mercy to us. Allah says in the  Quran,

“And We send down in the Qur’an that which is a cure for the Muslims, and a mercy..” [17:82]

“O mankind! The advice has come to you from your Lord and a cure for the hearts – and guidance and mercy for believers.” [10:56]

“And when I fall ill, so it is He Who heals me.” [25:80]

“It is a guidance and a cure for the believers” [41:44]

These verses, from the verses of Healing, points out to us that there does exists healing power in the Quran and i dont think there is any Talib-Ul-Ilm or a person of understanding who denies this.

Our beloved Prophet pbuh was send on a mission, a mission to pass on the message of Islam and this guidance and his life was Quran, as Allah say in the following verse,

Say (O’Muhammad), “I follow only what is divinely revealed to me from my Lord”; this (the Holy Qur’an) is an enlightenment from your Lord, and a guidance and a mercy for the Muslims. [7:203]

It was his task to explain and enlighten his followers, Sahabah and generations to come, the meaning of the Quran and the his life was an example for all Muslims. To accompolish this task, he pbuh took upon himself to explain and teach to us all aspects of life, be it that of Worship (Salah), Fast, or be it matter of Sex and Taharah, etc. Our Mothers, The Mothers of all Believers, wives of prophet pbuh, never shy away from teaching and sharing with the believers any aspects of private life, and hundreds of thousands of traditions are recorded from them giving us the minute details for everything. It was love of Islam and Sunnah that enabled them to share all the details.

I recall the recording of our dear Shaykh of Fiqh, Dr. Anwar Sahib al Madani, who in the recorded session of Fiqh-Ut-Taharah, while explaining the issue of Women Mensuration bleeding, took up the Fiqhi issues concerning Istihadaah, which is irregular bleeding other than mensuration caused due to breaking of a vein. In this session, he informed us that Istihadah is caused by medical issues as well as a tool of Shaytaan against a believing woman. He attended a case in New Zealand (his Home City) where a woman approached him for spiritual healing for this issue. And by reciting selected verses of Healing from the Quran he was able to completely cure that woman, with the help of Allah definitely as Shifa is only from Allah.

And i can relate to all of you an event which happened with me.

Every students of Islam, even a person with little of knowledge knows the adhkars which form part of Spriritual Healings, which are Ayat-Al-Kursi, 3 Quls, Surah Fatihah and Last 2 Ayah of Surah Baqarah.

In my case, i was having very serious issue of frequent urination. I needed to go to urinate again and again, every hour, sometimes within half an hour. There were also time that after leaving the toilet, i had the urge to go back to empty the bladder. And this continued for almost 2-3 months. At one point i discussed with some of my colleques and asked the Google Shaykh, and it realized that this could have been due to enlargement of prostrate. THIS WAS NOT A SMALL ISSUE AT HAND! Ask any person how a prostrate is tested and one will know why and i went into depression, which was due to cost also. I even took medicines for strengthening the prostrate and cleaning of the Urinary Tract from Nutrition Center for 200 Dirhams and started taking that medicine.

This was when i was doing Adhkar regularly after Fardh Salah which incuded Tasbih and Ayat-Al-Kursi with 3 Quls. This problem went on for some time. But one day, just out of intuition, while reciting Quran i turned over pages to Surah Baqarah and read aloud the last two verses. Guess what! Within few hours there was no urge for frequent urination. Everything was normal henceforth.

ALHAMDULILLAH, This is what Allah told us when He said, “that which is cure for the Muslims”. ALHAMDULILLAH

If one feels nothing before and just when one wants to pray, and feels a urge to urinate or if while praying u feel u need to urinate thus creating doubt in your prayer and after praying u forget about it, know that this is from the Shaytaan and that you need to make your Dhikr regularly and shake Shaytaan off with “Audhubillah”.

PLEASE, take this as an information only which i wanted to share with all of you to increase your Emaan and i ask Allah to protect all of us from Shaytaan and prevent us from falling in his traps and May Allah accept all our Ibadaah and give us Shifa in what He has designated.

Ameen

Jazakallah Khairan

The Messenger has believed in what was revealed to him from his Lord, and [so have] the believers. All of them have believed in Allah and His angels and His books and His messengers, [saying], “We make no distinction between any of His messengers.” And they say, “We hear and we obey. [We seek] Your forgiveness, our Lord, and to You is the [final] destination.”

Allah does not charge a soul except [with that within] its capacity. It will have [the consequence of] what [good] it has gained, and it will bear [the consequence of] what [evil] it has earned. “Our Lord, do not impose blame upon us if we have forgotten or erred. Our Lord, and lay not upon us a burden like that which You laid upon those before us. Our Lord, and burden us not with that which we have no ability to bear. And pardon us; and forgive us; and have mercy upon us. You are our protector, so give us victory over the disbelieving people.” 

(Surah Baqarah : Verse 285-286)

Islamic Rulings On Revolting Against The Disbelieving Ruler In Charge Of A Muslim Country

Reblogged from AHLU SUNNAH WAL JAMAAH.COM:

In light of the recent events in Syria (14-02-12) Bashar al Asad, being a kafir as he is part of the Awlawi sect which Ibn Taymiyyah said about the Alawi sect “Al-Nusayriyyah (the other name for the Alawis)”, and other groups from among the Qaraamitah and Baatiniyyah, are greater disbelievers than the Jews and Christians…” also Shaykh Luhaydaan and Shaykh Usamah Ibn Ataayah al Utaybee…

Read more… 2,607 more words

WIPING OVER OF THE SOCKS DURING WUDU

Praise be to Allah and May the peace and blessings of Allah be upon His beloved Messenger, his family and companions, and those that follow them in righteousness till the final day.

 

It is available from Hadith,

 

“I saw the Prophet(pbuh)  passing wet hands over his turban and Khuffs (leather socks).“[1]

 

And,

 

“Jarir urinated, then performed ablution and wiped over the socks. It was said to him: “Do you do like this?” He said: “Yes, I saw that the Messenger of Allah (pbuh) urinated, then performed ablution and then wiped over his shoes.”[2] 

 

And it is reported in hadith from the book of Imam Ibn Hajr,

 

“I was with Prophet (pbuh) during an expedition. He started to perform ablution and I was about to remove his khuffs (socks), when he said, “Leave them, for I put them on while I was in a state of purity.” And he wiped over them.”[3] 

 

From the above Ahadith, it is clear the wiping over of the socks, which is worn in the stage of Ablution, i.e. wudu, is one of the Sunnah of our beloved Prophet (pbuh).

 

Dr. Bilal Philips in one of his lectures told that the Mutawattir Ahadith concerning this reaches 84 in numbers. The issue of acceptance of this Sunnah was taken so strictly that Imam At-Tahawi took its acceptance as an issue of Aqeedah (Islamic Creed) in his book ‘AQEEDAH AT-TAHAWIYYAH’, to make clear identification from the deviants, the Rafidah’s, who reject this Sunnah, which is proven by Mutawattir Ahadiths.

 

Imam At-Tahawi states in his Article 85 of Islamic Creed,

 

“We believe that it is correct to wipe over leather socks, whether one is traveling or resident, as has been mentioned in the hadith.” 

 

 

In the commentary of this book[4], Imam Ibn Al-Izz, said that if anybody doubts these ahadiths, than he should even more so doubt the verses about ablution, as ahadith for wiping over are far more in numbers compared to the verses for wudu in the Quran

 

 

Hence, the matter of wiping over of the khuffs (socks) can be summed up in following views of Imam Ahmad [http://www.islamqa.com/en/ref/45535/socks];

• It is an authentic Sunnah of our Prophet pbuh.
• It is a concession from our Prophet pbuh.
• It is a means of differentiating ourselves from the people of Bi’dah, the Rafidahs and Kharijis.

 

 

 

Following are the rulings from the Sunnah of our beloved Prophet (pbuh) concerning the wiping over of the socks;

 

 

1. Concerning the material of the socks, following is narrated by Umar RA in one of the hadith,

 

“When anyone of you performs ablution and puts his socks or khuffs on, he may wipe over them, perform prayers while wearing them and not take them off, if he so wishes, except in the case of (Janabah).”[5]

 

This hadith very clearly negates differentiating between the khuffs and socks and makes the wiping over of the normal socks same as wiping over of the khuffs. Hence, the misconception of some of the scholars that the socks shall be only of leather or very thick is unwarranted. Also Shaykh Sulayman Ibn Nasir Al-Awan in his Fatwa[6] related from Fatwa of Shaykh Ul-Islam Imam Ibn Taymiyyah, that socks refer to any normal ones that people wear in daily use. And in fatwa # 13954[7], Shaykh Salih Al-Munajjad, derived from statement of early scholars including that of Ibn Hazm and a saying of Ibn Umar who stated, “Wiping over the socks (jawrabayn) is like wiping over the leather slippers (khuffayn).” These Fatwa’s also clarify the position that the socks may have holes unless they are more than what are ordinarily acceptable. Also it is unanimous opinion of the scholars that the shoes, khuffs or socks should at least reach the ankles for the condition of wiping to be valid.

 

 

 

2. The socks should have been worn while the person is in a state of purity.

……… “Leave them, for I put them on while I was in a state of purity.” And he wiped over them.”[8] 

 

 

 

3. The wiping over of the socks shall be done on the upper part of the socks as stated in following hadith:

 “………. He wiped over the upper part of the socks and their lower part.”[9] 

 

And

 

 “If the religion were based on opinion, it would be more important to wipe the under part of the shoe than the upper but I have seen the Messenger of Allah (peace be upon him) wiping over the upper part of his shoes.”[10] 

 

Furthermore, right foot shall be wiped first, same as the condition of ablution and it is the view of Imam Salih Al-Fawzaan[11] that wiping should be performed passing from toes towards the leg and fingers while doing so should be open. Wiping should be done only once.

 

 

 

4. The time limit allowed for khuff/socks to be kept on for wiping for a resident shall be one day and one night and for a traveler, it shall be three days and three nights. Moreover, except the case when a person goes in the state of Janabah, wherein Ghusl becomes compulsory, socks may be worn full time, even at the time of sleeping and relieving oneself. These are derived from following ahadith,

“……. The Messenger of Allah (pbuh) stipulated (the upper limit) of three days and three nights for a traveler and one day and one night for the resident.”[12] 

 

And

 

“The messenger of Allah (pbuh) used to command us, when we were traveling not to take off our socks for three days and nights. We did not remove them unless we were in a state of post-sex impurity (janabah). We did not remove them on account of relieving ourselves (defecation), passing urine or sleeping.”[13] 

 

 

Another issue is that of the point of starting of the time limit of wiping of the socks. Again, Imam Salih Al-Fawzaan[14] is of the view that the time limit start from the time one breaks the wudu after having worn the socks (at the time within the stage of ritual purity, i.e. in state of wudu). This same view is also held by Shaykh Ibn Al Uthaymeen, in his Fatwa for this issue[15].

 

 

 

5. Lastly,the socks shall not be of the materials which are disallowed and illegal, like made of Silk or acquired illegally.

 

 

 

ALLAH KNOWS THE BEST,

 

 

 

I have tried my best to present to your all authentic information with proper refernces to the best of my ability and if i have made any mistake please do correct me. Anything good is from Allah and anything bad is from me and the shaytan. May Allah forgive me for any errors.Ameen!

 

 

 

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References - 

 

[1] Sahih Hadith Bukhari, – Vol 1, Hadith no. 204, narrated by Jafar Bin Amr on the authority of his Father

 

[2] Sahih Hadith Muslim – Ch. 15, Bk. 2, Hadith no. 520,  narrated by Hummam

 

[3] Bulugh Al-Maram, Hadith no. 63, Narrated by Al-Mughrrah Bin Shubah, agreed upon by Bukhari and Muslim

 

[4] Sharh Al-Aqidah At-Tahawiyyah, page no. 344-345

 

[5] Bulugh Al-Maram, Hadith no. 69, Narrated by Umar RA, and related by Ad-Darqutni and graded Sahih by Al-Hakim

 

[6] http://www.islamqa.com/en/ref/8186/socks

 

[7] http://www.islamqa.com/en/ref/13954/socks

 

[8] Bulugh Al-Maram, Hadith no. 63, agreed upon by Bukhari and Muslim

 

[9] Sunnan Abu-Dawood, Hadith no. 84, Narrated by Al-Mughirah Ibn Shu’bah

 

[10] Sunnan Abu-Dawood, Hadith no. 83, Narrated by Ali Ibn AbuTalib

 

[11] Summary of Islamic Jurisprudence, Vol 1, page 51

 

[12] Sahih Hadith Muslim – Ch. 17, Bk no. 2, Hadith no. 537,  Narrated by Shurayh Ibn Hani

 

[13] Bulugh Al-Maram, Hadith no. 66, Narrated by Safwan Bin Assal,  and related by An-Nasai and At-Tirmidhi accepted by Bukhari

 

[14] Summary of Islamic Jurisprudence, Vol 1, page 49

 

[15] http://www.islamqa.com/en/ref/9640/socks

 

 

 

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BIBLIOGRAPHY –

 

• SUMMARY OF ISLAMIC JURISPUDENCE, VOL. 1 by Shaykh Salih Al-Fawzaan

 

• FIQH US-SUNNAH by Sayyid Sabiq

 

• BULUGH AL-MARAM MIN ADILLAT AL-AHKAM  by Imam Ibn Hajar

 

• HADITH SAHIH BUKHARI

 

• HADITH SAHIH MUSLIM

 

• ALIM EDUCATION SOFTWARE (http://alim.org/)

 

• http://www.islamqa.com/en/

 

 

 

Also read -

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=3815

http://www.salafitalk.net/st/viewmessages.cfm?Forum=10&Topic=9456&sortby=asc

 

GOOD AND EVIL OF DESTINY

Belief in Qadar is obligatory and it is one of the six pillars of faith (Refer Sahih Muslim hadeeth # 1). 

Nothing takes place in the universe without His permission. No good can be obtained nor harm avoided unless Allah decrees it. Although both good and evil are parts of Allaah’s creation, i.e., He is the creator of both good and evil, Allah does not attribute evil directly to Himself, because He is Good and all which comes from Him is Good. In the Qur’aan Allah enjoins humans to “… seek refuge in the Lord of the Dawn from the evil of what He created.” (Soorah al-Falaq, [113]: 1-2). He does not say: “from the evil He created”, instead He attributes the evil to His creation and not directly to Himself.

Furthermore, ‘Ali ibn Abi Taalib related that in the Tahajjud prayer Prophet Muhammad (pbuh) used to say:

“…I hear Your call and am following Your religion, and all good is in Your two hands and the evil is not attributable to You…”

(Sahih Muslim, vol. 1, pp. 373, no. 1695)

The evil that comes from Allah is relative evil. It may be evil in one perspective but good from other perspectives.

Ibn al-Qayyim said regarding this concept:

“Allaah does not create anything purely evil from all perspectives. His wisdom rejects that. Creation may be evil and corruptive from some respects, yet in it are benefits, wisdom, and greater considerations than its corrupt aspects. Existence of evil is limited to that. It is not possible from the Lord’s perspective for Him to want something which is corrupt in all respects, there being absolutely no benefit in its creation. This concept is among the most obvious impossibilities. For good is in Allah’s hand and evil is not His, instead all that is His is good. Evil only exists due to the absence of its being related to Him. For if it was His it would not be evil.” (Madaarij as-Saalikeen, pp. 199-200)

For example, sunshine is essential for plants to grow and synthesize chlorophyll, yet in some places it causes the rivers and lakes to dry up leading to drought, famine and death. Rain is also essential for plants to grow; yet on some occasions it also causes floods, drowning and death.

Pure evil, on the other hand, is a result of human activity.

Humans think evil and, if Allah permits it, they do evil. However, if Allah permits them to do evil, there must be a beneficial side to it known to Allaah. Allaah has informed His creatures that He does not oppress anyone.

“Your Lord does no wrong to anyone.”

Soorah al-Kahf, (18): 49

Human beings often do things which would be considered evil, not for the evil itself but for the expected good to come from the evil. For example, the act of slashing open someone’s chest and extracting his heart would be considered evil and cruel, however, when done as a heart operation it is considered a great good. Human beings are responsible for their evil because it is a product of their choice.

Regarding God’s permission, Muslim scholars of the past have distinguished between God’s wish and His will.

• His wish is sometimes referred to as His Legal Wish, meaning that He wishes for humans Islaam; the right way of life consisting of submission to whatever God has instructed. However, He also gave humans the ability to accept His wish or reject it. Consequently, humans may go against God’s Legal Wish.

• His will, on theother hand, is referred to as His Creational Will, meaning that what takes place is by his permission alone. Among the things which take place are events beyond human will and events which are in accordance with human will.  For example, humans are governed by the laws of “nature” which they cannot escape. If one jumps up, he or she must fall back down. If one’s knee is struck by the doctor, the foot kicks out, no matter how hard the mind fights the reaction. Humans cannot go against Allah’s Creational Will.

Shaykh Al-‘Uthaymeen stated regarding the good and evil of destiny,

“Its good and evil is relative to the final consequence. The good of destiny is what is beneficial and its evil is what is harmful or hurtful. Its good and evil is relative to the one for whom it is destined and the final result. Some of it is good like acts of worship, good health, wealth and some of it is evil like acts of disobedience, sickness, poverty. Relative to Allaah’s action it cannot be said to be evil based on the Prophet’s supplication in Qunoot which he taught al-Hasan ibn ‘Ali, “Protect me from the evil of what You have destined.” He attributed evil to what Allaah destined and not to Allaah’s destiny.”

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Taken from the commentary on the book  “Lum‘atul-I‘tiqaad’ (Radiance of Faith) written by Imam Ibn Qudamah Al Maqdisi and commentary by Imam Ibn Uthaymeen and Dr. Bilal Philips.

Related articles

• Principle of Qadar As Summed Up by Imam Ibn Al-izz & Refutation of Those Who Erred in Qadar (mohammedirfan.wordpress.com)
• FOUR PILLARS / LEVELS OF QADAR (Pre-Destiny) (mohammedirfan.wordpress.com)
• [Audio] Nothing occurs except what Allaah Wills (asmawasifaat.wordpress.com)
• Only Allaah Can Remove Harm (asmawasifaat.wordpress.com)
• http://mohammedirfan.wordpress.com/2011/08/14/changing-the-destinyqadar/

PRINCIPLE OF QADAR AS SUMMED UP BY IMAM IBN AL-IZZ & REFUTATION OF THOSE WHO ERRED IN QADAR

Also read - http://mohammedirfan.wordpress.com/2011/10/01/four-pillars-levels-of-qadar-pre-destiny/

Qadr is the ordaining of things according to the knowledge Allah has of them.

It involves the following principles:

1. Allah knows things before they come into existence. This means that His knowledge is eternal. This statement is a refutation of those who deny that His knowledge is eternal.

2. Fore-ordainment (taqdeer ) is to fix the measures of things, namely the properties and attributes that they will have.

Allah has said:

“He created everything and destined its measure.” (Soorah al-Furqaan, [25]: 2)

This means that creation involves two kinds of pre-measurement: ordaining things as such or fixing their measures, and doing so before they come into existence. Since Allah has fixed the measures of things in all their details, qualitative and quantitative, His knowledge of each and every individual thing is perfect. Hence, those who think that Allah knows only the generalities and not the particulars are wrong. Qadr involves eternal knowledge as it involves the knowledge of each and every individual thing. [In trying to reconcile Allaah’s knowledge of the future and human free will, Allamah Muhammad Iqbal fell into this pit of denying an aspect of Allaah’s knowledge. He stated in his book Reconstruction of Religious Thought in Islam, (p. 79) that “The future certainly pre-exists in the organic whole of God’s creative life, but it pre-exists as an open possibility not as a fixed order of events with definite outlines … No doubt the emergence of egos endowed with the power to spontaneous and hence unforeseeable action is, in a sense, a limitation on the freedom of the all-inclusive Ego (i.e., Allah). But this limitation is not externally imposed. It is born out of His own creative freedom whereby He has chosen finite egos to be participators of His life power and freedom.”]

3. Qadr means that Allah reveals detailed information about things before their creation.

Therefore, it is not ruled out that some of His servants may know about various things before they are brought into existence – if Allah chooses to inform them. This further enforces the truth that their Creator must be even more knowledgeable about them. If He has informed His servants about them, He cannot Himself lack that knowledge.

4. Allah is free to decide what to do, or to create what He wills, and nothing is incumbent or obligatory upon Him.

5. Finally, it means that the things that He ordains are contingent, i.e., that they come into being after they were not there. He first determines their measures and then creates them.”

(Commentary on the Creed of at-Tahawi, pp. 219-220)

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There are two main groups who erred in Qadaa and Qadr.

1. The Jabrites who claimed that the creature is forced to do its acts without any choice on its part.

They are refuted by two points:

 

a) Allah attributed human acts to them and made them earning for which they are rewarded or punished. If they were forced to do them, the attribution of the acts to them would not be correct and punishment for them would be oppression.

 

b) Everyone knows the difference between an act of choice and a forced act in reality and in judgment. So if someone transgressed against another and claimed that he was forced to do it by Allaah’s Qadaa and Qadr it would be considered stupidity, contradicting what is known by necessity.

2. The Qadrites who claim that the creature is independent in its actions and that Allah has no will or power or creation in it.

Their claim is also refuted by two points:

 

a) Their claim contradicts Allaah’s statements:

“Allaah is the creator of everything.” (Soorah az-Zumar, [39]: 62)

“And Allah created you and what you do.” (Soorah as-Saaffaat, [37]: 96)

 

b) Allah is the owner of the heavens and earth. How is it possible that there be in His dominion things which are not dependent on His will and creation? (Sharh Lum‘atul-I‘tiqaad, pp. 96-7)

ALLAH KNOWS THE BEST

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Taken the book  “Lum‘atul-I‘tiqaad’ (Radiance of Faith) written by Imam Ibn Qudamah Al Maqdisi and commentary by Imam Ibn Uthaymeen and Dr. Bilal Philips.

Related articles

• 150. Destiny (Qadaa and Qadr) (islaamiccreed.wordpress.com)
• 153. Levels of belief in Qadar (islaamiccreed.wordpress.com)
• The Supplication and Al-Qadar (xeniagreekmuslimah.wordpress.com)
• http://mohammedirfan.wordpress.com/2011/08/14/changing-the-destinyqadar/

‘QURAN IS A PART OF ALLAH’S REAL SPEECH (ONE OF THE ATTRIBUTES i.e. SIFAAT OF ALLAH) – BY IMAM IBN QUDAMAH

1. The Qur’aan consists of letters and words as a refutation of those who claim that the Qur’aan is actually Allaah’s eternal speech which exists as a meaning within Allaah that becomes the Qur’aan when expressed in Arabic, the Tawraah (Torah) when expressed in Hebrew, and the Injeel (Gospel) when expressed in Aramaic.

  Allah, the exalted, says in Quran :

 

 “I did not teach him poetry, nor was it appropriate to do so. It is only a Reminder and a Clear Qur’aan.”

(Soorah Yaaseen, (36): 29)

 

Ibn Qudaamah elaborated on this point in his book al-Burhaan saying, “It is well known that they meant this is an arrangement of verses, because poetry is a particular arrangement of words. The term poetry is not used to refer to a meaning or that which is not actually words. Thus, Allaah named it a Reminder (Thikr ) and a Clear Recital (Qur’aan Mubeen).” [al-Burhaan fee Bayaan al-Qur’aan, p. 27]

 

 

2.  Allaah challenged the disbelievers with creating something similar to it. If it were not letters and words, the challenge would be unacceptable as a challenge is only valid if it involves something comprehensible and knowable.

 

Allah, Most Great and Glorious, said:

 

 “If you are in doubt about that which I have revealed to my servant, bring another chapter similar to it and call on your witnesses besides Allah.”

(Soorah al-Baqarah,(2): 23)

 

 

3. Allah says verses in Quran are His verses that which consists of letters and words which can be recited.

 

  “When you recite for them My clear verses, those not desiring to meet Me say: ‘Bring another Qur’aan besides this or exchange it.’ Say: ‘I have no right to exchange it on my own accord.’ ”

(Soorah Yunus, (10): 15)

 

 

4. Allaah has informed that the Qur’aan is memorized and guarded in the hearts of the knowledgeable and written in the Lawh al-Mahfooz. That which does not consist of letters and words cannot be memorized and written.

 

 

“Instead, they are clear signs in the hearts of those given knowledge.”

(Soorah al-Ankaboot, (29): 49)

 

“Indeed it is a Noble Qur’aan in a well-guarded Book which only the purified can touch?”

(Soorah al-Waaqi‘ah, (56): 77-79)

 

 

‘The purified’ are the The angels. Mutahhar refers to those made purified who cannot become impure. Humans are referred to as being Mutatahhir referring to those who purify themselves after having become impure, as in the du‘aa to be said on the completion of making wudoo, Allaahummaj ‘alnaa minat-tawwaabeena waj ‘alnaa minal- mutatahhireen.”

 

 

5. 29 of the Qur’aanic chapters begin with only disjointed letters (al-Huroof al-Muqatta‘ah) to emphasise that it is composed from Arabic letters and words.

 

 

“Kaaf Haa Yaa ‘Ayn Saad ”

(Soorah Maryam,(16): 1)

 

“Haa Meem. ‘Ayn Seen Qaaf ”

(Soorah ash-Shooraa,(42): 1)

 

 

6. Ibn Qudaamah rests on the unanimous opinion (Ijmaa‘) of Muslims that one who denies a chapter, verse, word or letter that is unanimously agreed upon becomes a disbeliever.

 

 

 Allah also informed us about His speech in following verses of The Holy Quran -

 

“Falsehood cannot approach it from the front or behind. It was revealed by the Wise, the Praised.” 

(Soorah Fussilat, (41): 42)

 

“If one of the pagans seeks refuge with you, give him protection so that he can hear Allaah’s speech.” 

(Soorah Tawbah, (9): 6)

 

“Blessed is He who sent the Distinction [Qur’aan] down to His slave.” 

(Soorah al-Furqaan, (25): 1)

 

“That is Allaah’s command which He revealed to you.”

(Soorah at-Talaaq, (65): 5)

 

“It is not befitting for Allaah to speak to a human except in the form of revelation or from behind a veil.” 

(Soorah ash-Shooraa, (42): 51);

 

“In that way We revealed to you a spirit (Qur’aan) from Our command.” 

(Soorah ash-Shooraa,(42): 52)

 

“And when Moses came to Our appointed place and his Lord spoke to him.” 

(Soorah al-A‘raaf, (7):143)

 

“O Moses. Indeed I have chosen you among people to [receive] my messages and speech.”

(Soorah al-A‘raaf, (7): 144)

 

“When he came there [a voice] called out to him [saying]: O Moses, indeed I am your Lord.” 

(Soorah Taahaa, (20): 11-12);

 

“And I have chosen you so listen to what is revealed.”

(Soorah Taa Haa, (20): 13)

 

“Indeed it is I, Allaah, there is no God worthy of worship besides Me. So worship Me.” 

(Soorah Taahaa, (20): 14)

 

‘Could they not see that it neither answered them, nor that it had no power to harm or benefit them?’

(20:89). 

 

“And Allaah actually spoke to Moses.”

(Soorah an-Nisaa, (4): 164);

 

“Among them are those to whom Allaah spoke.” 

(Soorah al-Baqarah, (2): 263);

 

 

 

Thus, Among the speech of Allaah is the Magnificent Qur’aan. It is Allaah’s Clear Revelation, His Firm Rope, His Straight Path. It was sent down by the Lord of All the Worlds, carried by the Trusted Spirit [Gabriel] to the heart of the Master of the Messengers, in clear Arabic tongue, revealed uncreated, originating from Him and returning to Him.

 

Allah, Most Glorified, will speak to the believers on the Last Day and they will speak to Him.

 

 

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Taken the book  “Lum‘atul-I‘tiqaad’ (Radiance of Faith) written by Imam Ibn Qudamah Al Maqdisi and commentary by Imam Ibn Uthaymeen and Dr. Bilal Philips.

Related articles

• Qur’an: Definition of the Term (muddaththir.wordpress.com)

DID PROPHET MUHAMMAD PBUH SEE ALLAH?????

Some Muslims have taken the position that an exception was made in the case of the last of the Prophets, Muhammad (saws), whom Allaah caused to travel up through the heavens and go even beyond the point where angels were allowed to go. Some scholars, among them Imaam an-Nawawee (See his commentary on Saheeh Muslim, vol. 3, p. 12) use the following verses in Soorah an-Najm to support this position.

 

“When he was on the uppermost horizon. Then he came close and descended. Until he was two bow’s lengths away or closer. And He revealed to His slave that which He revealed The heart did not lie about what it saw. Will you argue with him about what he saw? And verily he saw him yet another time. By the lote-tree of the uppermost boundary.”

 (53: 7-14)

 

They assert that these verses are in reference to the Prophet Muhammad (saws) seeing Allaah. (Sharh Kitaab at-Tawheed min Saheeh al-Bukhaari, pp. 115-6) However, when Masrooq asked the Prophet’s wife ‘Aa’ishah, about these verse she replied,

 

“I was the first person from this Ummah (Muslim nation) to ask the messenger of Allaah about that and he replied: ‘Verily it was Jibreel, May Allaah’s peace be on him. I never saw him in the form in which he was created except these two times; I saw him descending from the heavens and the greatness of his size filled all that was between the sky and the earth.” ‘Aa’ishah then said, “Haven’t you heard that Allaah, Most High, said, ‘Eyes can not catch Him but He catches all eyes. He is the Subtle, the Aware?’ (Soorah al-An‘aam, [6]: 103) And haven’t you heard that Allaah said, “Allaah will not speak to any man except by inspiration, or from behind a veil, or by sending a messenger (Angel) and revealing what He wishes. Indeed He is Transcendent and All-Wise’? (Soorah ash-Shooraa, [42]: 51) [Sahih Muslim, vol. 1, pp. 111-2, nos. 337 & 338]

 

Accordingly, the verses from Soorah an-Najm, when considered in the light of the Prophet’s (saws) own explanation, do not in any way support the mistaken belief that Prophet Muhammad (saws) saw Allaah.

 

At the beginning of the preceeding narration of ‘Aa’ishah, the taabi‘ee, Masrooq, asked her if Prophet Muhammad (saws) saw his Lord, and she replied,

 

“My hair is standing on end because of what you have asked! Whoever tells you that Muhammad (saws) his Lord has lied!”

 

And when Aboo Tharr asked the Prophet (saws) if he saw his Lord, the Prophet (saws) replied,

“There was only light, how could I see Him?”

 (Sahih Muslim, vol. 1, p. 113, no. 341)

 

The Prophet (saws) on another occasion explained the significance of the light and that it was not Allaah himself, saying,

“Verily Allaah does not sleep nor is it befitting for Him to sleep. He is the One who lowers the scales and raises them. The deeds of the night go up to Him before the deeds of the day and those of the day before those of the night, and His veil is light.”

 (Sahih Muslim, vol. 1, p. 113, no. 343)

 

Note that the narration attributed to Ibn ‘Abbaas which is collected by Ibn Khuzaymah in Kitaab at Tawheed, which states that the Prophet (saws) saw Allaah with his own eyes, is inauthentic.

(al-‘Aqeedah at- Tahaawiyyah, p. 197)

 

Thus, it can be said with certainty that the Prophet Muhammad (saws) , like the prophets before him, did not see Allaah, Most Great and Gracious, in this life. Based on this fact, the claim of those who are supposed to have seen Allaah in this life is proven false. If the prophets, whom God has preferred over all of mankind, were unable to see Him, how could any other man, no matter how righteous and pious he may be? The claim that one has seen God is, in fact, a statement of heresy and disbelief, because it implies that the one who makes such a claim is greater than the prophets.

 

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Taken the book  “Lum‘atul-I‘tiqaad’ (Radiance of Faith) written by Imam Ibn Qudamah Al Maqdisi and commentary by Imam Ibn Uthaymeen and Dr. Bilal Philips.

Related articles

• WHERE IS ALLAH? Refutation to the belief that Allah is Everywhere (mohammedirfan.wordpress.com)

FOUR PILLARS / LEVELS OF QADAR (Pre-Destiny)

Alhamdulillah, Praise be of Allah, Lord of the worlds

In one of session of Aqeedah (3rd Sem) in Islamic Studies, our Ustad Rasheed Ahmed shared with us Four Pillars/levels of Qadar which AHLE SUNNAH WAL JAMAAH agrees on. I am not able to stop myself from copy-pasting this. Following was shared by our Ustad,

 

Faith in al-Qadar has four pillars:

1- ilm: Allaah knows everything before they happen.

وأن الله قد أحاط بكل شيء علماً

“And that Allaah’s knowledge encompasses all things.” (65:12)

يعلم ما بين أيديهم وما خلفهم

“He knows what is [presently] before them and what will be after them.” (2:255 aayat-ul-kursee)

 

2- kitaabah: Allaah has written down everything that will ever happen.

وكل شيء أحصيناه في إمام مبين

“And I have recorded the numbers of all things in a Clear Book.” (36:12)

“Allaah wrote the Decree of the creation fifty thousand years before He created the heavens and the earth, and His Throne was upon water.” (Saheeh Muslim #6416)

 

3- mashee’ah: Nothing happens without Allaah’s permission.

وما تشاؤون إلا أن يشاء الله

“But you cannot will, unless Allaah wills.” (76:30)

ولا تقولن لشيء إني فاعل ذلك غذاً. إلا أن يشاء الله

“And never say of anything, ‘I shall do such and such thing tomorrow,’ except (with the saying): If Allaah willsز” (18:23-24)

“Know that if the whole world combines to do you any good, they will not be able to do it unless Allaah has decreed it for you. And if they all combine to cause you harm, they will not be able to do anything except what Allaah has ordained for you. ” [Reported by at-Tirmidhee, #2516, who graded it authentic]

 

4- khalq: Allaah has given us the will to choose our actions, but it is He who creates them when we do them.

الله خالق كل شيء

“Allaah is the Creator of all things and He is the Guardian over all.” (39:62)

والله خلقكم وما تعملون

“While Allaah has created you and what you do!” (37:96)

WARNING FOR THOSE WHO REFUSE TO FOLLOW GUIDANCE FROM QURAN AND SUNNAH

Allah says in the Holy Quran,

“…….but if as is sure there comes to you guidance from Me whosoever follows My guidance will not lose his way nor fall into misery.
But whosoever turns away from My Message verily for him is a life narrowed down and We shall raise him up blind on the Day of Judgment.
He will say: “O my Lord! why hast thou raised me up blind while I had sight (before)?
(Allah) will say: “Thus didst thou when Our Signs came unto thee disregard them: so wilt thou this day be disregarded.“

Surah Ta-Ha, 20:123-126