http://www.islamreligion.com/articles/9/
Salah is the daily ritual prayer enjoined upon all Muslims as one of the five Pillars of Islam. It is performed five times a day by all Muslims. Salah is a precise worship, different from praying on the inspiration of the moment. Muslims pray or, perhaps more correctly, worship five times throughout the day:
1. Between first light and sunrise.
2. After the sun has passed the middle of the sky.
3. Between mid-afternoon and sunset.
4. Between sunset and the last light of the day.
5. Between darkness and midnight.
Each prayer may take at least 5 minutes, but it may be lengthened as a person wishes. Muslims can pray in any clean environment, alone or together, in a mosque or at home, at work or on the road, indoors or out. Under special circumstances, such as illness, journey, or war, certain allowances in the prayers are given to make their offering easy.
Having specific times each day to be close to God helps Muslims remain aware of the importance of their faith, and the role it plays in every part of life. Muslims start their day by cleaning themselves and then standing before their Lord in prayer. The prayers consist of recitations from the Quran in Arabic and a sequence of movements: standing, bowing, prostrating, and sitting. All recitations and movements express submission, humility, and homage to God. The various postures Muslims assume during their prayers capture the spirit of submission; the words remind them of their commitments to God. The prayer also reminds one of belief in the Day of Judgment and of the fact that one has to appear before his or her Creator and give an account of their entire life. This is how a Muslim starts their day. In the course of the day, Muslims dissociate themselves form their worldly engagements for a few moments and stand before God. This brings to mind once again the real purpose of life.
These prayers serve as a constant reminder throughout the day to help keep believers mindful of God in the daily stress of work, family, and distractions of life. Prayer strengthens faith, dependence on God, and puts daily life within the perspective of life to come after death and the last judgment. As they prepare to pray, Muslims face Mecca, the holy city that houses the Kaaba (the ancient place of worship built by Abraham and his son Ishmael). At the end of the prayer, the shahada (testimony of faith) is recited, and the greeting of peace, “Peace be upon all of you and the mercy and blessings of God,” is repeated twice.
Though individual performance of salah is permissible, collective worship in the mosque has special merit and Muslims are encouraged to perform certain salah with others. With their faces turned in the direction of the Kaaba in Mecca, the worshipers align themselves in parallel rows behind the imam, or prayer leader, who directs them as they execute the physical postures coupled with Quran recitations. In many Muslim countries, the “call to prayer,” or ‘Adhan,’ echo out across the rooftops. Aided by a megaphone the muezzin calls out:
1. Allahu Akbar (God is the greatest.) (4x)
2. Ash-hadu an-laa ilaaha ill-Allah (I witness that none deserves worship except God.) (2x)
3. Ash-hadu anna Muhammad-ar-Rasool-ullah (I witness that Muhammad is the messenger of God.) (2x)
4. Hayya ‘alas-Salah (Come to prayer!) (2x)
5. Hayya ‘alal-Falah (Come to prosperity!) (2x)
6. Allahu Akbar (God is the greatest.) (2x)
7. La ilaaha ill-Allah (None deserves worship except God.) (1x)
Friday is the weekly day of communal worship in Islam. The weekly convened Friday Prayer is the most important service. The Friday Prayer is marked by the following features:
1. It falls in the same time as the noon prayer which it replaces.
2. It must be performed in a congregation led by a prayer leader, an ‘Imam.’ It can not be offered individually. Muslims in the West try to arrange their schedules to allow them time to attend the prayer.
3. Rather than a day of rest like the Sabbath, Friday is a day of devotion and extra worship. A Muslim is allowed normal work on Friday as on any other day of the week. They may proceed with their usual activities, but they must break for the Friday prayer. After the worship is over, they can resume their mundane activities.
4. Typically, the Friday Prayer is performed in a mosque, if available. Sometimes, due to unavailability of a mosque, it may be offered at a rented facility, park, etc.
5. When the time for prayer comes, the Adhan is pronounced. The Imam then stands facing the audience and delivers his sermon (known as khutba in Arabic), an essential part of the service of which its attendance is required. While the Imam is talking, everyone present listens to the sermon quietly till the end. Most Imams in the West will deliver the sermon in English, but some deliver it in Arabic. Those who deliver it in Arabic usually deliver a short speech in the local language before the service.
6. There are two sermons delivered, one distinguished from the other by a brief sitting of the Imam. The sermon is commenced with words of praise of God and prayers of blessing for Prophet Muhammad, may the mercy and blessings of God be upon him.
7. After the sermon, the prayer is offered under the leadership of the Imam who recites the Fatiha and the other Quranic passage in an audible voice. When this is done, the prayer is completed.
Special, large congregational prayers, which include a sermon, are also offered at late morning on the two days of festivity. One of them is immediately following the month of fasting, Ramadan, and the other after the pilgrimage, or hajj.
Although not religiously mandated, individual devotional prayers, especially during the night, are emphasized and are a common practice among pious Muslims.
Sunday, May 30, 2010
Saturday, May 29, 2010
The Virtues of ‘Laa ilaha illallah’
http://islambase.info/index.php?option=com_content&task=view&id=273&Itemid=185
Laa ilaha illallah
The meaning of ‘Laa ilaha illallah’ is that there is none worthy to be worshipped in truth except for Allah.
The two key words are:
1. illa (except)
2. ilah (god).
'Al ilah' does not mean ‘creator’, we cannot translate ‘Laa ilaha illallah’ to be there is no creator but Allah, even if the subject is correct, it is an incorrect translation.
So we understand that ‘Laa ilaha illallah’ means that there is no worship that can be performed except to Allah (S.W.T). The one who diverts the worship to other than Allah, he is Mushrik (polytheist), because he has taken someone else as Ma’boud (God to worship).
The one, who prays salah, pays zakat, fasts, arbitrates, slaughters etc. for other than the sake of Allah (S.W.T) is a Mushrik.
The conditions of ‘Laa ilaha illallah’ according to Ahlus Sunnah wal Jama’ah are seven and the pre-requisite of it is consent by the tongue 'Al Iqraar.'
Sheikh Hakami said: “The conditions of ‘Laa ilaha illallah’ are seven, Ilm, Yaqeen, Quboul, Inqiyaad, Sidq, Ikhlas and Mahabbah.”
Laa ilaha illallah has two sides to it
1. The negation of all taghout: To make kufr (disbelief) on anything other than Allah (S.W.T).
2. The affirmation of belief in Allah: To submit and to worship Him with truth and exclusivity.
The Seven Conditions of Shahadah
1. Ilm: To have knowledge about ‘Laa ilaha illallah’ about what is worship, who is Allah.
2. Yaqeen: To have certainty.
3. Quboul: To accept it.
4. Inqiyaad: To submit to it.
5. Sidq: Believing it and accepting anything that comes with it.
6. Ikhlas: To have sincerity.
7. Mahabbah: To love Allah (S.W.T).
Some ulema add other conditions such as; to reject and disbelieve in taghout and to die on Islam.
Virtues (fadaa'il) of Laa ilaha illallah
1. It is the greatest favor (ni'mah) to mankind from Allah (S.W.T).
Allah (S.W.T) says,
1. This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. [Surah Al Maidah 5:3]
2. And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you; [Surah Al Imran 3:103]
3. And this is a Book which We have revealed as a blessing: so follow it and be righteous, that ye may receive mercy: [Surah Al An'am 6:155]
2. It is al Urwatul Wuthqa (knot that does not break).
The strongest knot of Imaan is known as al Urwatul Wuthqa, in Surah Baqarah. Allah (S.W.T) says, There is no compulsion in the deen but there is compulsion in the Shari’ah, the correct deen is clear and the deen of the kuffar is clear. Allah declared that whoever rejects all taghout and then believes in Allah (S.W.T) has grasped al Urwatul Wuthqa [Surah Baqarah 2:256]
Ibn Abbas said, “Al urwatul wuthqa is the kalimah of ‘Laa ilaha illallah’.”
Imam Ahmad recorded that Qays bin `Abbad said, "I was in the Masjid when a man whose face showed signs of humbleness came and prayed two Rak`ahs that were modest in length. The people said, `This is a man from among the people of Paradise.' When he left, I followed him until he entered his house, and I entered it after him and spoke with him. When he felt at ease, I said to him, `When you entered the Masjid, the people said such and such things.'
He said, `All praise is due to Allah! No one should say what he has no knowledge of. I will tell you why they said that. I saw a vision during the time of the Messenger of Allah, and I narrated it to him. I saw that I was in a green garden, ' and he described the garden's plants and spaciousness, `and there was an iron pole in the middle of the garden affixed in the earth and its tip reached the sky. On its tip, there was a handle, and I was told to ascend the pole. I said, `I cannot.' Then a helper came and raised my robe from behind and said to me, `Ascend.' I ascended until I grasped the handle and he said to me, `Hold on to the handle.' I awoke from that dream with the handle in my hand. I went to the Messenger of Allah and told him about the vision and he said, “As for the garden, it represents Islam; as for the pole, it represents the pillar of Islam; and the handle represents the most trustworthy handhold. You shall remain Muslim until you die. This Companion was `Abdullah bin Salam.'' [Tafsir Ibn Kathir]
3. It is the covenant of Allah.
1. Allah (S.W.T) says, When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (This), lest ye should say on the Day of Judgment: "Of this we were never mindful": [Surah Al A'raf 7:172]
2. Allah declared that for the one who says ‘Laa ilaha illallah’, he protects his life and property, and anyone who does not say it has no sanctity for his life or property. That protection is only for the one who says ‘Laa ilaha illallah’ or accepts to live under ‘Laa ilaha illallah’.
3. None shall have the power of intercession, but such a one as has received permission (or promise) from (Allah) Most Gracious. [Surah Maryam 19:87]
4. Ibn Abbas said “The covenant of Allah is the testification of Laa ilaha illallah, and it to have no hawla and no quwwa.” [Ibn Kathir Tafseer Al Azeem]
5. The Messenger (S.A.W) said: “I have been ordered to fight people until they testify ‘Laa ilaha illallah’
6. Allah (S.W.T) says, Among the Believers are men who have been true to their covenant with Allah. Of them some have completed their vow (to the extreme), and some (still) wait: but they have never changed (their determination) in the least. [Surah Al Ahzab 33:23]
This was reported only by Al-Bukhari, but there are corroborating reports with other chains of narration. Imam Ahmad recorded that Anas said: "My paternal uncle Anas bin Al-Nadr, may Allah be pleased with him, after whom I was named, was not present with this Messenger of Allah at Badr, and this distressed him. He said: `The first battle at which the Messenger of Allah was present, and I was absent; if Allah shows me another battle with the Messenger of Allah , Allah will see what I will do!' He did not want to say more than that. He was present with the Messenger of Allah at Uhud, where he met Sa`d bin Mu`adh, may Allah be pleased with him. Anas, May Allah be pleased with him, said to him, `O Abu `Amr! Where are you going? He replied, `I long for the fragrance of Paradise and I have found it near the mountain of Uhud.' He fought them until he was killed, may Allah be pleased with him. Eighty-odd stab wounds and spear wounds were found on his body, and his sister, my paternal aunt Ar-Rabayyi` bint Al-Nadr said, `I only recognized my brother by his fingertips.'
4. It is Al Kalimatul Husna.
1. Allah mentioned that ‘Laa ilaha illallah’ is al husna. Allah (S.W.T) says, So he who gives (in charity) and fears (Allah), and (in all sincerity) testifies to the best, We will indeed make smooth for him the path to Bliss. [Surah Al Lail 92: 5-7]
2. Dahaq reported that Ibn Abbas said: “He is going to get what Allah allocated for people of Jannah because he believes in ‘Laa ilaha illallah’” [Ibn Kathir v4 p119]
5. It is Kalimatul haq (truth) al ulya (highest).
1. The Messenger (S.A.W) said: “Islam is superior, nothing else will supersede it.” [Sahih Bukhari] #79
2. A man came and asked the Messenger (S.A.W) who is feesabilillah. He (S.A.W) said “Whoever fights to make Allah's word the highest then he is on the on path to Allah feesabilillah).” [Sahih Bukhari] #2810
3. A man asked the Messenger (S.A.W) which jihad is the best. He (S.A.W) replied “A word of truth in front of a tyrant ruler.” [Sahih Bukhari] #4226
6. It is Kalimatu Taqwa.
The Messenger (S.A.W) said “Fear Allah wherever you are.” [Tirmidhi] #2115
Taqwa is to save yourself from what will make you a loser or lost or from facing punishment. To follow the right path and avoiding all the muharammaat, Allah (S.W.T) says, Allah sent down His Tranquility to his Messenger and to the Believers, and made them stick close to the command of self-restraint; and well were they entitled to it and worthy of it. [Surah Al Fath 48:26]
This ayah was about the Sahabah, they are the people bound to the kalimah and the best to understand it, Ibn Abbas said, “Kalimatu taqwa is the kalimah ‘Laa ilaha illallah”
7. It is Al Qawol al Thaabit.
1. Narrated by Baraa’ bin ‘Aazib “Allah will make firm those who believe by the firm word in this world and the hereafter.” He said it will also descend on them whilst they faced with the severity of the grave.” [Sahih Muslim] #7399
2. In the grave, we will be asked ‘who is your Lord?’ and people will not be able to say, entering the grave they will shout for the dunya, for his money and family, but the mu’min will shout ‘Laa ilaha illallah’.
8. It is Kalimatu Tayyibah.
Seest thou not how Allah sets forth a parable? A goodly word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens, of its Lord. So Allah sets forth parables for men, in order that they may receive admonition. [Surah Ibrahim 14:24]
Mujahid (R.A) and several others stated that this parable describes the believer's deeds, good statements and good actions. The believer is just like the beneficial date tree, always having good actions ascending at all times, by day and by night.
Al-Bukhari recorded that `Abdullah bin Umar (R.A) said, "We were with the Messenger of Allah when he asked, (Tell me about a tree that resembles the Muslim, the leaves of which do not fall in summer or winter and gives its fruit at all times by the leave of its Lord.)''
Ibn `Umar (R.A) said, "I thought of the date palm tree, but felt shy to answer when I saw that Abu Bakr and `Umar (R.A.H) did not talk.” When they did not give an answer, the Messenger of Allah said, “It is the date palm tree.”
When we departed, I said to Umar (R.A), “My father, by Allah! I thought that it was the date tree.”
He said, `Why did you not speak then? I said, `I saw you were silent and I felt shy to say anything.' `Umar (R.A) said, `Had you said it, it would have been more precious to me than such things (i.e., would have been very precious to me).'''
9. It is the way to Jannah.
1. Allah (S.W.T) says, Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception. [Surah Al Imran 3:185]
2. The prophet (S.A.W) said, “The one who testifies that ‘Laa ilaha illallah’ and Muhammad is his servant and Messenger and Isa is the servant of Allah and his messenger and he is the kalimah of Allah that he was sent to Maryam, and he is the ruh of Allah and he believes the Jannah is haq and the hellfire is haq, Allah will let him enter into Jannah, through whichever of the eight gates of Jannah he wishes.” [Sahih Muslim] #149
10. It is the cause to prevent permanent hellfire.
1. ‘Laa ilaha illallah’ will be the cause to save the Muwahhid from being punished in hellfire forever, only the kuffar will stay in hellfire forever. Allah (S.W.T) says, Allah is the Protecting Friend of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein. [Surah Baqarah 2:257]
2. Those who reject (Truth), among the People of the Book and among the Polytheists, will be in Hell-Fire, to dwell therein (forever). [Surah Al Abyyinah 98:6]
3. Those with iman however small will eventually be taken out of the hellfire by the intercession of the Messenger (S.A.W).
4. The prophet (S.A.W) said, “I will say O My Lord. My Ummah, my Ummah. He will say take out from it he who has an atom weight of iman” [Sahih Bukhari] #7510
5. But the good Muslim will never want to be there, he will save himself from any sin, and if he commits sin, he will repent; Allah (S.W.T) loves the servant who commits a sin and asks forgiveness.
11. Whoever says it sincerely for the sake of Allah seeking Jannah and to be saved from hellfire, he will have it.
The Messenger (S.A.W) said, “No one from amongst you testifies there is none worthy of worship but Allah and Muhammad is His messenger with sincerity in his heart except that Allah (S.W.T) forbade the hellfire upon him.” [Sahih Bukhari] #128
Laa ilaha illallah
The meaning of ‘Laa ilaha illallah’ is that there is none worthy to be worshipped in truth except for Allah.
The two key words are:
1. illa (except)
2. ilah (god).
'Al ilah' does not mean ‘creator’, we cannot translate ‘Laa ilaha illallah’ to be there is no creator but Allah, even if the subject is correct, it is an incorrect translation.
So we understand that ‘Laa ilaha illallah’ means that there is no worship that can be performed except to Allah (S.W.T). The one who diverts the worship to other than Allah, he is Mushrik (polytheist), because he has taken someone else as Ma’boud (God to worship).
The one, who prays salah, pays zakat, fasts, arbitrates, slaughters etc. for other than the sake of Allah (S.W.T) is a Mushrik.
The conditions of ‘Laa ilaha illallah’ according to Ahlus Sunnah wal Jama’ah are seven and the pre-requisite of it is consent by the tongue 'Al Iqraar.'
Sheikh Hakami said: “The conditions of ‘Laa ilaha illallah’ are seven, Ilm, Yaqeen, Quboul, Inqiyaad, Sidq, Ikhlas and Mahabbah.”
Laa ilaha illallah has two sides to it
1. The negation of all taghout: To make kufr (disbelief) on anything other than Allah (S.W.T).
2. The affirmation of belief in Allah: To submit and to worship Him with truth and exclusivity.
The Seven Conditions of Shahadah
1. Ilm: To have knowledge about ‘Laa ilaha illallah’ about what is worship, who is Allah.
2. Yaqeen: To have certainty.
3. Quboul: To accept it.
4. Inqiyaad: To submit to it.
5. Sidq: Believing it and accepting anything that comes with it.
6. Ikhlas: To have sincerity.
7. Mahabbah: To love Allah (S.W.T).
Some ulema add other conditions such as; to reject and disbelieve in taghout and to die on Islam.
Virtues (fadaa'il) of Laa ilaha illallah
1. It is the greatest favor (ni'mah) to mankind from Allah (S.W.T).
Allah (S.W.T) says,
1. This day have I perfected your religion for you, completed My favor upon you, and have chosen for you Islam as your religion. [Surah Al Maidah 5:3]
2. And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves; and remember with gratitude Allah's favor on you; [Surah Al Imran 3:103]
3. And this is a Book which We have revealed as a blessing: so follow it and be righteous, that ye may receive mercy: [Surah Al An'am 6:155]
2. It is al Urwatul Wuthqa (knot that does not break).
The strongest knot of Imaan is known as al Urwatul Wuthqa, in Surah Baqarah. Allah (S.W.T) says, There is no compulsion in the deen but there is compulsion in the Shari’ah, the correct deen is clear and the deen of the kuffar is clear. Allah declared that whoever rejects all taghout and then believes in Allah (S.W.T) has grasped al Urwatul Wuthqa [Surah Baqarah 2:256]
Ibn Abbas said, “Al urwatul wuthqa is the kalimah of ‘Laa ilaha illallah’.”
Imam Ahmad recorded that Qays bin `Abbad said, "I was in the Masjid when a man whose face showed signs of humbleness came and prayed two Rak`ahs that were modest in length. The people said, `This is a man from among the people of Paradise.' When he left, I followed him until he entered his house, and I entered it after him and spoke with him. When he felt at ease, I said to him, `When you entered the Masjid, the people said such and such things.'
He said, `All praise is due to Allah! No one should say what he has no knowledge of. I will tell you why they said that. I saw a vision during the time of the Messenger of Allah, and I narrated it to him. I saw that I was in a green garden, ' and he described the garden's plants and spaciousness, `and there was an iron pole in the middle of the garden affixed in the earth and its tip reached the sky. On its tip, there was a handle, and I was told to ascend the pole. I said, `I cannot.' Then a helper came and raised my robe from behind and said to me, `Ascend.' I ascended until I grasped the handle and he said to me, `Hold on to the handle.' I awoke from that dream with the handle in my hand. I went to the Messenger of Allah and told him about the vision and he said, “As for the garden, it represents Islam; as for the pole, it represents the pillar of Islam; and the handle represents the most trustworthy handhold. You shall remain Muslim until you die. This Companion was `Abdullah bin Salam.'' [Tafsir Ibn Kathir]
3. It is the covenant of Allah.
1. Allah (S.W.T) says, When thy Lord drew forth from the Children of Adam - from their loins - their descendants, and made them testify concerning themselves, (saying): "Am I not your Lord (who cherishes and sustains you)?"- They said: "Yea! We do testify!" (This), lest ye should say on the Day of Judgment: "Of this we were never mindful": [Surah Al A'raf 7:172]
2. Allah declared that for the one who says ‘Laa ilaha illallah’, he protects his life and property, and anyone who does not say it has no sanctity for his life or property. That protection is only for the one who says ‘Laa ilaha illallah’ or accepts to live under ‘Laa ilaha illallah’.
3. None shall have the power of intercession, but such a one as has received permission (or promise) from (Allah) Most Gracious. [Surah Maryam 19:87]
4. Ibn Abbas said “The covenant of Allah is the testification of Laa ilaha illallah, and it to have no hawla and no quwwa.” [Ibn Kathir Tafseer Al Azeem]
5. The Messenger (S.A.W) said: “I have been ordered to fight people until they testify ‘Laa ilaha illallah’
6. Allah (S.W.T) says, Among the Believers are men who have been true to their covenant with Allah. Of them some have completed their vow (to the extreme), and some (still) wait: but they have never changed (their determination) in the least. [Surah Al Ahzab 33:23]
This was reported only by Al-Bukhari, but there are corroborating reports with other chains of narration. Imam Ahmad recorded that Anas said: "My paternal uncle Anas bin Al-Nadr, may Allah be pleased with him, after whom I was named, was not present with this Messenger of Allah at Badr, and this distressed him. He said: `The first battle at which the Messenger of Allah was present, and I was absent; if Allah shows me another battle with the Messenger of Allah , Allah will see what I will do!' He did not want to say more than that. He was present with the Messenger of Allah at Uhud, where he met Sa`d bin Mu`adh, may Allah be pleased with him. Anas, May Allah be pleased with him, said to him, `O Abu `Amr! Where are you going? He replied, `I long for the fragrance of Paradise and I have found it near the mountain of Uhud.' He fought them until he was killed, may Allah be pleased with him. Eighty-odd stab wounds and spear wounds were found on his body, and his sister, my paternal aunt Ar-Rabayyi` bint Al-Nadr said, `I only recognized my brother by his fingertips.'
4. It is Al Kalimatul Husna.
1. Allah mentioned that ‘Laa ilaha illallah’ is al husna. Allah (S.W.T) says, So he who gives (in charity) and fears (Allah), and (in all sincerity) testifies to the best, We will indeed make smooth for him the path to Bliss. [Surah Al Lail 92: 5-7]
2. Dahaq reported that Ibn Abbas said: “He is going to get what Allah allocated for people of Jannah because he believes in ‘Laa ilaha illallah’” [Ibn Kathir v4 p119]
5. It is Kalimatul haq (truth) al ulya (highest).
1. The Messenger (S.A.W) said: “Islam is superior, nothing else will supersede it.” [Sahih Bukhari] #79
2. A man came and asked the Messenger (S.A.W) who is feesabilillah. He (S.A.W) said “Whoever fights to make Allah's word the highest then he is on the on path to Allah feesabilillah).” [Sahih Bukhari] #2810
3. A man asked the Messenger (S.A.W) which jihad is the best. He (S.A.W) replied “A word of truth in front of a tyrant ruler.” [Sahih Bukhari] #4226
6. It is Kalimatu Taqwa.
The Messenger (S.A.W) said “Fear Allah wherever you are.” [Tirmidhi] #2115
Taqwa is to save yourself from what will make you a loser or lost or from facing punishment. To follow the right path and avoiding all the muharammaat, Allah (S.W.T) says, Allah sent down His Tranquility to his Messenger and to the Believers, and made them stick close to the command of self-restraint; and well were they entitled to it and worthy of it. [Surah Al Fath 48:26]
This ayah was about the Sahabah, they are the people bound to the kalimah and the best to understand it, Ibn Abbas said, “Kalimatu taqwa is the kalimah ‘Laa ilaha illallah”
7. It is Al Qawol al Thaabit.
1. Narrated by Baraa’ bin ‘Aazib “Allah will make firm those who believe by the firm word in this world and the hereafter.” He said it will also descend on them whilst they faced with the severity of the grave.” [Sahih Muslim] #7399
2. In the grave, we will be asked ‘who is your Lord?’ and people will not be able to say, entering the grave they will shout for the dunya, for his money and family, but the mu’min will shout ‘Laa ilaha illallah’.
8. It is Kalimatu Tayyibah.
Seest thou not how Allah sets forth a parable? A goodly word like a goodly tree, whose root is firmly fixed, and its branches (reach) to the heavens, of its Lord. So Allah sets forth parables for men, in order that they may receive admonition. [Surah Ibrahim 14:24]
Mujahid (R.A) and several others stated that this parable describes the believer's deeds, good statements and good actions. The believer is just like the beneficial date tree, always having good actions ascending at all times, by day and by night.
Al-Bukhari recorded that `Abdullah bin Umar (R.A) said, "We were with the Messenger of Allah when he asked, (Tell me about a tree that resembles the Muslim, the leaves of which do not fall in summer or winter and gives its fruit at all times by the leave of its Lord.)''
Ibn `Umar (R.A) said, "I thought of the date palm tree, but felt shy to answer when I saw that Abu Bakr and `Umar (R.A.H) did not talk.” When they did not give an answer, the Messenger of Allah said, “It is the date palm tree.”
When we departed, I said to Umar (R.A), “My father, by Allah! I thought that it was the date tree.”
He said, `Why did you not speak then? I said, `I saw you were silent and I felt shy to say anything.' `Umar (R.A) said, `Had you said it, it would have been more precious to me than such things (i.e., would have been very precious to me).'''
9. It is the way to Jannah.
1. Allah (S.W.T) says, Every soul shall have a taste of death: And only on the Day of Judgment shall you be paid your full recompense. Only he who is saved far from the Fire and admitted to the Garden will have attained the object (of Life): For the life of this world is but goods and chattels of deception. [Surah Al Imran 3:185]
2. The prophet (S.A.W) said, “The one who testifies that ‘Laa ilaha illallah’ and Muhammad is his servant and Messenger and Isa is the servant of Allah and his messenger and he is the kalimah of Allah that he was sent to Maryam, and he is the ruh of Allah and he believes the Jannah is haq and the hellfire is haq, Allah will let him enter into Jannah, through whichever of the eight gates of Jannah he wishes.” [Sahih Muslim] #149
10. It is the cause to prevent permanent hellfire.
1. ‘Laa ilaha illallah’ will be the cause to save the Muwahhid from being punished in hellfire forever, only the kuffar will stay in hellfire forever. Allah (S.W.T) says, Allah is the Protecting Friend of those who believe. He bringeth them out of darkness into light. As for those who disbelieve, their patrons are false deities. They bring them out of light into darkness. Such are rightful owners of the Fire. They will abide therein. [Surah Baqarah 2:257]
2. Those who reject (Truth), among the People of the Book and among the Polytheists, will be in Hell-Fire, to dwell therein (forever). [Surah Al Abyyinah 98:6]
3. Those with iman however small will eventually be taken out of the hellfire by the intercession of the Messenger (S.A.W).
4. The prophet (S.A.W) said, “I will say O My Lord. My Ummah, my Ummah. He will say take out from it he who has an atom weight of iman” [Sahih Bukhari] #7510
5. But the good Muslim will never want to be there, he will save himself from any sin, and if he commits sin, he will repent; Allah (S.W.T) loves the servant who commits a sin and asks forgiveness.
11. Whoever says it sincerely for the sake of Allah seeking Jannah and to be saved from hellfire, he will have it.
The Messenger (S.A.W) said, “No one from amongst you testifies there is none worthy of worship but Allah and Muhammad is His messenger with sincerity in his heart except that Allah (S.W.T) forbade the hellfire upon him.” [Sahih Bukhari] #128
Friday, May 28, 2010
The Effects of Laa ilahah ilallaah by Shaykh Sâlih ibn Fawzân al-Fawzân
http://www.islaam.net/main/display.php?id=71&category=3
This kalimah (word) Laa ilaha ilallaah (that none has the right to be worshipped except Allaah), if it said with truthfulness and sincerity from the heart, and acted upon in that which it necessitates - outwardly and inwardly - then its effect will indeed be praiseworthy upon both the individual and the society.
From the most important of its effects are:
1) Uniting the word of the Muslims: This will result in strengthening the Muslims and assisting them in defeating their enemies - as long as they continue to follow and practice the same single religion, and as long as they adhere to the same single 'aqeedah (belief). Allaah - the Most High - said:
1. "And hold fast to the rope of Allaah and do not be divided." [3:103]
2. " It is He Who has strengthened you with His help and with the Believers, and moreover, He has put love and affection between their hearts. If you were to spend all that is in the earth, then never could you have united their hearts, but Allaah has united them. Indeed He is the all-Mighty, the all-Wise." [8:62-63]
And differing in matters of 'aqeedah (beliefs) is the cause for splitting, disunity and hostility, as Allaah - the Most High - said:
1. " Indeed those who split-up their religion and become sects, you have no part with them in the least." [6:159]
2. " But people have cut-off their affair of unity between them and have become sects, each party rejoicing in that which is with itself. " [23:53]
So people cannot truly be united except upon the correct concept of eemaan (faith) and the correct 'aqeedah of Tawheed, which are both direct implications of Laa ilaha ilallaah. One need only consider the conditions of the Arabs before and after Islaam.
2) Prevalence of safety and peace in a unified society, which believes in and abides by Laa ilaha ilallaah. Since the individuals in such a society will take care in doing only that which Allaah has made halaal (lawful) and abandoning that which Allaah has made haraam (unlawful) - acting in accordance with what the 'aqeedah necessitates upon them. So this will prevent people from enmity, oppression and injustice, whilst directing them towards co-operation, love and deep brotherhood for the sake of Allaah, acting upon His - the Most High's saying : " Indeed the Believers are but brothers." [49:10]
This is clearly reflected in the life of the Arabs before and after believing in Laa ilaha ilallaah. Before Islaam, they lived in hostility and insecurity, constantly fighting and killing each other. However, when they embraced Islaam all this changed, and the same people lived with each other in peace and an atmosphere of love and brotherhood prevailed, as Allaah - the Most High - said:
1. "Muhammad is the Messenger of Allaah, and those who are with him are strong and mighty against the unbelievers and merciful and kind amongst each other." [48:29]
2. " And remember the favor of Allaah upon you; for you were enemies and He joined your hearts in love, so that by His grace you became brothers " [3:103]
3) Achievement of happiness, attainment of the khilaafah (succession of power and authority) in the earth, maintaining purity of the religion and being steadfast against the onslaught of false beliefs and foreign ideologies. Allaah said: "Allaah has promised to those among you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that he will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favor by disobedience to their Lord - then they are the rebellious transgressors." [24:55]
So Allaah - the Most Perfect - has made achievement of these lofty goals conditional upon worshipping and obeying Him and not associating any partners with Him. And this is the true meaning of Laa ilaha ilallaah.
This kalimah (word) Laa ilaha ilallaah (that none has the right to be worshipped except Allaah), if it said with truthfulness and sincerity from the heart, and acted upon in that which it necessitates - outwardly and inwardly - then its effect will indeed be praiseworthy upon both the individual and the society.
From the most important of its effects are:
1) Uniting the word of the Muslims: This will result in strengthening the Muslims and assisting them in defeating their enemies - as long as they continue to follow and practice the same single religion, and as long as they adhere to the same single 'aqeedah (belief). Allaah - the Most High - said:
1. "And hold fast to the rope of Allaah and do not be divided." [3:103]
2. " It is He Who has strengthened you with His help and with the Believers, and moreover, He has put love and affection between their hearts. If you were to spend all that is in the earth, then never could you have united their hearts, but Allaah has united them. Indeed He is the all-Mighty, the all-Wise." [8:62-63]
And differing in matters of 'aqeedah (beliefs) is the cause for splitting, disunity and hostility, as Allaah - the Most High - said:
1. " Indeed those who split-up their religion and become sects, you have no part with them in the least." [6:159]
2. " But people have cut-off their affair of unity between them and have become sects, each party rejoicing in that which is with itself. " [23:53]
So people cannot truly be united except upon the correct concept of eemaan (faith) and the correct 'aqeedah of Tawheed, which are both direct implications of Laa ilaha ilallaah. One need only consider the conditions of the Arabs before and after Islaam.
2) Prevalence of safety and peace in a unified society, which believes in and abides by Laa ilaha ilallaah. Since the individuals in such a society will take care in doing only that which Allaah has made halaal (lawful) and abandoning that which Allaah has made haraam (unlawful) - acting in accordance with what the 'aqeedah necessitates upon them. So this will prevent people from enmity, oppression and injustice, whilst directing them towards co-operation, love and deep brotherhood for the sake of Allaah, acting upon His - the Most High's saying : " Indeed the Believers are but brothers." [49:10]
This is clearly reflected in the life of the Arabs before and after believing in Laa ilaha ilallaah. Before Islaam, they lived in hostility and insecurity, constantly fighting and killing each other. However, when they embraced Islaam all this changed, and the same people lived with each other in peace and an atmosphere of love and brotherhood prevailed, as Allaah - the Most High - said:
1. "Muhammad is the Messenger of Allaah, and those who are with him are strong and mighty against the unbelievers and merciful and kind amongst each other." [48:29]
2. " And remember the favor of Allaah upon you; for you were enemies and He joined your hearts in love, so that by His grace you became brothers " [3:103]
3) Achievement of happiness, attainment of the khilaafah (succession of power and authority) in the earth, maintaining purity of the religion and being steadfast against the onslaught of false beliefs and foreign ideologies. Allaah said: "Allaah has promised to those among you who truly have eemaan (true faith and belief) and act in obedience to Allaah and His Messenger, that he will grant them rulership upon the earth, just as He granted it to those before them, and that He will establish their Religion for them and grant them the authority to practice their religion which He chose and ordered them with. And He will certainly change their situation to one of security, after their fear. Providing that they worship and obey Me, not associating anything else in worship with Me. Then, whoever rejects this favor by disobedience to their Lord - then they are the rebellious transgressors." [24:55]
So Allaah - the Most Perfect - has made achievement of these lofty goals conditional upon worshipping and obeying Him and not associating any partners with Him. And this is the true meaning of Laa ilaha ilallaah.
Wednesday, May 26, 2010
Monday, May 24, 2010
Shahada
http://english.islamway.com/bindex.php?section=article&id=134
The words that are spoken when one becomes a Muslim, are few but so significant. With the utterance of these words, a person acknowledges Allah as the Creator and Sustainer of all, and the messengership of His Prophet (peace be upon him). With these words, which come from the heart, a person steps from disbelief and ignorance to knowledge, light and guidence. A person can only reach this state by the Mercy and Guidance of Allah the Almighty.
There is no god worthy of worship except Allah and Muhammad (peace be upon him) is His Prophet.
These are the words that a person says to enter the fold of Islam. The Shahadah, or declaration of faith, is a covenant that the person makes with Allah: that he/she will continue to obey Allah, and walk in the footsteps of our Holy Prophet (peace be upon him). It is the first step to complete obedience to the Lord of all.
From the time of making Shahadah, the person is treated and respected like a Muslim by all Muslims, even if he/she was previously an enemy of Islam. There are many examples of this in the history of the Prophet (peace be upon him).
The bond of faith is much stronger than the bond of blood. When a person becomes a Muslim they enter the community of Muslims, regardless of their race or background. A feeling of love and harmony abides between people who sincerely seek to practice Islam according to the Qu'ran and Sunnah. Such people are in a race to do good and be those with whom Allah is pleased.
The significance of the Shahadah is further highlighted, when we ponder on the fact that we repeat it every time we pray. How many of us, really think about it during prayer? It becomes a usual thing and maybe sometimes we say the words without contemplating their meaning.
When we say there is no god worthy of worship except Allah, it means that we disdain obedience and servitude to anyone or anything except Allah. It means that we fear no one and nothing except Allah: that our greatest feeling of love and gratitude are kept for Allah, because we know that He is the real Provider of all we have. It means that we do not seek the pleasure or acceptance of anyone or anything except Allah. This means that the Muslim becomes strong and independent. The ridicule, scorn, sneers and insults of people bear no importance. The Muslim remains calm and secure in times of panic because they know that there is no help except from Allah. In times of grief and distress, the Muslim remains steadfast and courageous, knowing that calamity can only occur with the permission of Allah and that He, in His Mercy has promised not to bear a sincere soul, with more than it can bear.
When we say that Muhammad is the Prophet of Allah, we acknowledge his right to be respected, obeyed and revered. We follow in his footsteps, knowing that he was the best of creation and hope to achieve Paradise and be close to him and the other prophets, Inshaa Allah.
Truly the Shahadah is not an empty phrase, it is not just a few words spoken but is coupled with sincerity of intention and determination to struggle, strive and sacrifice along the straight path.
{The religion in the sight of Allah is Islam} (Qur'an 3:19) {If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (their selves in the hell fire)}(Qur'an 3:85)
The words that are spoken when one becomes a Muslim, are few but so significant. With the utterance of these words, a person acknowledges Allah as the Creator and Sustainer of all, and the messengership of His Prophet (peace be upon him). With these words, which come from the heart, a person steps from disbelief and ignorance to knowledge, light and guidence. A person can only reach this state by the Mercy and Guidance of Allah the Almighty.
There is no god worthy of worship except Allah and Muhammad (peace be upon him) is His Prophet.
These are the words that a person says to enter the fold of Islam. The Shahadah, or declaration of faith, is a covenant that the person makes with Allah: that he/she will continue to obey Allah, and walk in the footsteps of our Holy Prophet (peace be upon him). It is the first step to complete obedience to the Lord of all.
From the time of making Shahadah, the person is treated and respected like a Muslim by all Muslims, even if he/she was previously an enemy of Islam. There are many examples of this in the history of the Prophet (peace be upon him).
The bond of faith is much stronger than the bond of blood. When a person becomes a Muslim they enter the community of Muslims, regardless of their race or background. A feeling of love and harmony abides between people who sincerely seek to practice Islam according to the Qu'ran and Sunnah. Such people are in a race to do good and be those with whom Allah is pleased.
The significance of the Shahadah is further highlighted, when we ponder on the fact that we repeat it every time we pray. How many of us, really think about it during prayer? It becomes a usual thing and maybe sometimes we say the words without contemplating their meaning.
When we say there is no god worthy of worship except Allah, it means that we disdain obedience and servitude to anyone or anything except Allah. It means that we fear no one and nothing except Allah: that our greatest feeling of love and gratitude are kept for Allah, because we know that He is the real Provider of all we have. It means that we do not seek the pleasure or acceptance of anyone or anything except Allah. This means that the Muslim becomes strong and independent. The ridicule, scorn, sneers and insults of people bear no importance. The Muslim remains calm and secure in times of panic because they know that there is no help except from Allah. In times of grief and distress, the Muslim remains steadfast and courageous, knowing that calamity can only occur with the permission of Allah and that He, in His Mercy has promised not to bear a sincere soul, with more than it can bear.
When we say that Muhammad is the Prophet of Allah, we acknowledge his right to be respected, obeyed and revered. We follow in his footsteps, knowing that he was the best of creation and hope to achieve Paradise and be close to him and the other prophets, Inshaa Allah.
Truly the Shahadah is not an empty phrase, it is not just a few words spoken but is coupled with sincerity of intention and determination to struggle, strive and sacrifice along the straight path.
{The religion in the sight of Allah is Islam} (Qur'an 3:19) {If anyone desires a religion other than Islam (submission to Allah), never will it be accepted of him; and in the Hereafter he will be in the ranks of those who have lost (their selves in the hell fire)}(Qur'an 3:85)
Sunday, May 23, 2010
The First Pillar of Islam: The Muslim Profession of Faith
http://www.islamreligion.com/articles/193/
All practicing Muslims accept belief in the ‘Six Articles of Faith’ and are obliged to follow the ‘Five Pillars.’ They are:
1. Muslim profession of faith or Shahada
2. Ritual prayer or Salah
3. Obligatory charity or Zakah
4. Fasting or Sawm
5. Pilgrimage or Hajj
Muslim Profession of Faith
The Shahada is the Muslim profession of faith and the first of the ‘Five Pillars’ of Islam. The word shahada in Arabic means ‘testimony.’ The shahada is to testify to two things:
(a) Nothing deserves worship except God (Allah).
(b) Muhammad is the Messenger of God (Allah).
A Muslim is simply one who bears witness and testifies that “nothing deserves worship except God and Muhammad is the messenger of God.” One becomes a Muslim by making this simple declaration.
It must be recited by every Muslim at least once in a lifetime with a full understanding of its meaning and with an assent of the heart. Muslims say this when they wake up in the morning, and before they go to sleep at night. It is repeated five times in the call to prayer in every mosque. A person who utters the shahada as their last words in this life has been promised Paradise.
Many people ignorant of Islam have misconceived notions about the Allah, used by Muslims to denote God. Allah is the proper name for God in Arabic, just as "Elah", or often "Elohim", is the proper name for God in Aramaic mentioned in the Old Testament. Allah is also His personal name in Islam, as "YHWH" is His personal name in Judaism. However, rather than the specific Hebrew denotation of "YHWH" as "He Who Is", in Arabic Allah denotes the aspect of being “The One True Deity worthy of all worship”. Arabic speaking Jews and Christians also refer to the Supreme Being as Allah.
(a) Nothing deserves worship except God (Allah).
The first part of this testimony states that God has the exclusive right to be worshipped inwardly and outwardly, by one’s heart and limbs. In Islamic doctrine, not only can no one be worshipped apart from Him, absolutely no one else can be worshipped along with Him. He has no partners or associates in worship. Worship, in its comprehensive sense and all its aspects, is for Him alone. God’s right to be worshipped is the essential meaning of Islam’s testimony of faith: Lā ‘ilāha ‘illā llāh. A person becomes Muslim by testifying to the divine right to worship. It is the crux of Islamic belief in God, even all of Islam. It is considered the central message of all prophets and messengers sent by God - the message of Abraham, Isaac, Ishmael, Moses, the Hebrew prophets, Jesus, and Muhammad, may the mercy and blessings of God be upon them. For instance, Moses declared: “Hear, O Israel The Lord our God is one Lord.” (Deuteronomy 6:4)
Jesus repeated the same message 1500 years later when he said: “The first of all the commandments is, “Hear, O Israel; the Lord our God is one Lord.” (Mark 12:29)
…and reminded Satan: “Away from me, Satan! For it is written: Worship the Lord your God, and serve Him only.” (Matthew 4:10)
Finally, the call of Muhammad, some 600 years after Jesus, reverberated across the hills of Mecca, ‘And your God is One God: there is no god but He.’ (Quran 2:163). They all declared clearly: “Worship God! You have no other god but Him.” (Quran 7:59, 7:73; 11:50, 11:84; 23:32)
But by a mere verbal profession alone, one does not become a complete Muslim. To become a complete Muslim one has to fully carry out in practice the instruction given by Prophet Muhammad as ordained by God. This brings us to the second part of the testimony.
(b) Muhammad is the Messenger of God (Allah).
Muhammad was born in Mecca in Arabia in the year 570 CE. His ancestry goes back to Ishmael, a son of Prophet Abraham. The second part of the confession of faith asserts that he is not only a prophet but also a messenger of God, a higher role also played by Moses and Jesus before him. Like all prophets before him, he was a human being, but chosen by God to convey His message to all humanity rather than one tribe or nation from among the many that exist. For Muslims, Muhammad brought the last and final revelation. In accepting Muhammad as the “last of the prophets,” they believe that his prophecy confirms and completes all of the revealed messages, beginning with that of Adam. In addition, Muhammad serves as the preeminent role model through his life example. The believer’s effort to follow Muhammad’s example reflects the emphasis of Islam on practice and action.
All practicing Muslims accept belief in the ‘Six Articles of Faith’ and are obliged to follow the ‘Five Pillars.’ They are:
1. Muslim profession of faith or Shahada
2. Ritual prayer or Salah
3. Obligatory charity or Zakah
4. Fasting or Sawm
5. Pilgrimage or Hajj
Muslim Profession of Faith
The Shahada is the Muslim profession of faith and the first of the ‘Five Pillars’ of Islam. The word shahada in Arabic means ‘testimony.’ The shahada is to testify to two things:
(a) Nothing deserves worship except God (Allah).
(b) Muhammad is the Messenger of God (Allah).
A Muslim is simply one who bears witness and testifies that “nothing deserves worship except God and Muhammad is the messenger of God.” One becomes a Muslim by making this simple declaration.
It must be recited by every Muslim at least once in a lifetime with a full understanding of its meaning and with an assent of the heart. Muslims say this when they wake up in the morning, and before they go to sleep at night. It is repeated five times in the call to prayer in every mosque. A person who utters the shahada as their last words in this life has been promised Paradise.
Many people ignorant of Islam have misconceived notions about the Allah, used by Muslims to denote God. Allah is the proper name for God in Arabic, just as "Elah", or often "Elohim", is the proper name for God in Aramaic mentioned in the Old Testament. Allah is also His personal name in Islam, as "YHWH" is His personal name in Judaism. However, rather than the specific Hebrew denotation of "YHWH" as "He Who Is", in Arabic Allah denotes the aspect of being “The One True Deity worthy of all worship”. Arabic speaking Jews and Christians also refer to the Supreme Being as Allah.
(a) Nothing deserves worship except God (Allah).
The first part of this testimony states that God has the exclusive right to be worshipped inwardly and outwardly, by one’s heart and limbs. In Islamic doctrine, not only can no one be worshipped apart from Him, absolutely no one else can be worshipped along with Him. He has no partners or associates in worship. Worship, in its comprehensive sense and all its aspects, is for Him alone. God’s right to be worshipped is the essential meaning of Islam’s testimony of faith: Lā ‘ilāha ‘illā llāh. A person becomes Muslim by testifying to the divine right to worship. It is the crux of Islamic belief in God, even all of Islam. It is considered the central message of all prophets and messengers sent by God - the message of Abraham, Isaac, Ishmael, Moses, the Hebrew prophets, Jesus, and Muhammad, may the mercy and blessings of God be upon them. For instance, Moses declared: “Hear, O Israel The Lord our God is one Lord.” (Deuteronomy 6:4)
Jesus repeated the same message 1500 years later when he said: “The first of all the commandments is, “Hear, O Israel; the Lord our God is one Lord.” (Mark 12:29)
…and reminded Satan: “Away from me, Satan! For it is written: Worship the Lord your God, and serve Him only.” (Matthew 4:10)
Finally, the call of Muhammad, some 600 years after Jesus, reverberated across the hills of Mecca, ‘And your God is One God: there is no god but He.’ (Quran 2:163). They all declared clearly: “Worship God! You have no other god but Him.” (Quran 7:59, 7:73; 11:50, 11:84; 23:32)
But by a mere verbal profession alone, one does not become a complete Muslim. To become a complete Muslim one has to fully carry out in practice the instruction given by Prophet Muhammad as ordained by God. This brings us to the second part of the testimony.
(b) Muhammad is the Messenger of God (Allah).
Muhammad was born in Mecca in Arabia in the year 570 CE. His ancestry goes back to Ishmael, a son of Prophet Abraham. The second part of the confession of faith asserts that he is not only a prophet but also a messenger of God, a higher role also played by Moses and Jesus before him. Like all prophets before him, he was a human being, but chosen by God to convey His message to all humanity rather than one tribe or nation from among the many that exist. For Muslims, Muhammad brought the last and final revelation. In accepting Muhammad as the “last of the prophets,” they believe that his prophecy confirms and completes all of the revealed messages, beginning with that of Adam. In addition, Muhammad serves as the preeminent role model through his life example. The believer’s effort to follow Muhammad’s example reflects the emphasis of Islam on practice and action.
Saturday, May 15, 2010
Youth Aqeedah Course by Kamal el Mekki
Check out the rest of the course by clicking the arrow on the right side of the video. Enjoy!
Tuesday, May 11, 2010
Belief in Destiny (Qadar)
http://islambase.info/index.php?option=com_content&task=view&id=73&Itemid=185
Belief in Qadar (destiny) is the sixth pillar of Iman. The understanding of this pillar has lead to great divisions amongst the Muslims, and hence the formation of deviant sects. The Prophet (SAW) repeated the word ‘believe in’ when explaining ‘Qadar’ in the hadith of Jibril, highlighting the importance of this pillar of iman.
In the Qur'an the following verses speaks about Qadar.
1. Verily, We have created all things with Qadar (divine preordainments) of all things before their creation, as written in the Book of Decrees (Al Lawhul Mahfuz). [Surah Al Qamar 54:49]
2. “And the command of Allah is a decree determined [qadran maqdooran]” [Surah Al Ahzaab 33:38]
3. He surely is able to do all things. [Surah Al-Ahqaf 46:33]
In the Sunnah the following hadiths refer to Qadar.
1. On the authority of Abdullah bin Masoud, who said, the Messenger of Allah, and he is the truthful, the believed narrated to us: "Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters: to write down his means of livelihood, his life span, his actions, and whether happy or unhappy. By Allah, other than whom there is no God, verily one of you behaves like the people of Paradise until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Hell-fire and thus he enters it; and one of you behaves like the people of Hell-fire until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Paradise and thus he enters it." [Related by Bukhari and Muslim]
2. On the authority of Abdullah bin Abbas: Who said one day I was behind the prophet and he said to me: "Young man, I shall teach you some words [of advice]: Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried." [Related by Tirmidhi]
Terminology
Linguistic Definition
1. The word Qada’ means perfection and completion.
2. The word Qadar means evaluating and planning. It implies the measuring out of something or fixing a limit to it. The Salaf would simply define destiny as knowledge that what hits you was not going to miss you, and that what misses you was not going to hit you.
Shariah Definition
1. Qadar means Allah’s Divine Decree: This is belief that all things are decreed by Allah (SWT) from eternity. Things 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 in the way they are meant to and the way they are created.
2. Qada’ means Allah’s Divine Will: This is to have certain belief that everything that happens in this universe happens by the will and decree of Allah.
Those Who Deny Qadar
Some people came to Abdullah Ibn Umar and said there are some people who do not believe in Qadar, to which Abdullah ibn Umar replied, “When you meet such persons, tell them that I have nothing to do with them, and they have nothing to do with me. And verily they are in no way responsible for my belief”. Then he went on to swear by Allah (SWT) “If any of them were to have gold equivalent to Mount Uhud with them and they were to spend it in the path of Allah (SWT), Allah (SWT) would not accept it from him unless he affirms his faith in divine decree”. He then related the hadith of Jibril which he related from his father Umar bin Al Khattab.
The Correct Understanding of Qadar
The scholar Ibn Qayyim Al Jawziyyah said “for the Muslims to understand Qadar correctly they must relate it to four aspects”.
1. Allah’s knowledge of everything before its existence
2. Allah’s recording of everything before the creation of the heavens and the earth
3. Allah’s willing everything into existence
4. Allah’s creating of everything that exists
1. Belief in Allah’s (SWT) knowledge of everything before its existence
This is to say Allah (SWT) knows the unseen before it happens, such as the knowledge of when there will be rainfall, the lifespan of the baby, whether a person will be obedient or disobedient.
“And with Him are the keys of the unseen, none knows them but He” [EMQ 6:59]
2. Belief in Allah’s (SWT) recording of all things before he created the heavens and the earth
Allah (SWT) not only knows the past but knows what is yet to come, and has recorded this information in the Preserved Table (Lawhul Mahfuzh).
“Don’t you know that Allah knows all that is in the heavens and on earth? Verily it is all in the Book, verily that is easy for Allah” [EMQ 22:70]
Allah (SWT) further says, “No calamity occurs on the earth or among yourselves but it is inscribed in the Book” [EMQ 57:22]
Sahih Muslim records that the Prophet (SAW) said “Allah (SWT) recorded all that will happen 50 thousand year before the creation, and Allah's (SWT) throne is over the water”
The recording takes place as follows:
1. Preserved Tablet
2. On each individuals forehead whilst in the womb; rizq (provision), ajal (lifespan), amal (deeds), successful or miserable
3. On the night of Lailatul Qadar
4. Daily by the angels – reports go to Allah (SWT) twice a day (Fajr and Asr)
3. Belief in Allah’s (SWT) decreeing everything that is in existence
If Allah (SWT) does not will something, it can never come into existence. It includes the acts performed by human beings. A person may intend and try for example to kick a ball, but if Allah (SWT) does not will it to occur, it will not occur, so that person may stumble and fall or totally fail to strike the ball at all. Allah (SWT) says, “If Allah had willed they would not have fought against one another, but Allah does what He likes” [Qur'an 2:253]
4. Belief in Allah’s (SWT) creating of everything that exists
“He created everything and measured everything according to its due measurements” [EMQ 25:2]
Even the deeds of mankind are the creation of Allah (SWT). Man has been given free will to do what he wants, but not free choice. So when he goes against the commands of Allah (SWT) he is punished, even though the wrong action of this person is created by Allah (SWT), the person is punished for making the choice and willingness to commit it.
“The Good and the Evil Thereof”
Ibn Qayyim points out what is meant by evil here is with respect to human beings and not with respect to Allah (SWT). The evil act is the result of man’s ignorance, wrongdoing, oppression and corruption; brought into existence by Allah (SWT) according to His wisdom and knowledge. Allah (SWT) would not create something that is pure evil.
“Evil has appeared on land and sea because of what the hands of men have earned. That Allah may make them taste a part of that which they have done in order that they may return (by repenting)” [EMQ 30:41]
Even in this verse Allah (SWT) states the cause of the evil, yet Allah (SWT) says so they can taste it and return to Allah (SWT). Pure evil on the other hand would have no benefit or positive result.
The proper understanding of Qadar will benefit the Muslims; as it will make them realize that Allah (SWT) is the only one to rely on, giving people tranquility and peace of mind. If a Muslim is tested or a calamity befalls them, they will know it has occurred in Allah’s (SWT) wisdom.
Statements like “If I didn’t come to work today, I would not have had this accident” are contradictory to the belief in Qadar. On the other hand, if someone was to lose their job or house they should know that Allah (SWT) is the provider of everything. They should accept that their loss was already decreed for them and no person could affect or change that.
The Prophet Muhammad (peace and blessings be upon him) has explained some of the practical implications of this belief in his sayings.
“If something befalls you, don’t say: If only I would have done such and such, rather say: Allah foreordained this, and whatever He wishes, He does; for verily the phrase ‘if only I would have’ makes way for the work of Satan” [Reported by Muslim]
The Prophet Muhammad (peace and blessings be upon him) asked one of his Companions, “Shall I not guide you to words that are a treasure from the treasures of Paradise?” He said, “Of course, O Messenger of Allah!” The Prophet (peace and blessings be upon him) said, “There is no ability or power except through Allah” [Reported by Bukhari and Muslim]
Deviation in the Understanding of Qadar
Qadariyah (Qadaris) is a Muslim sect which believes that man produced his own actions, which meant that they make man (khaliq al-af'al) creator of actions, thus giving Allah a partner in creating.
Applied to the Mu'tazilah. Adherents maintained that Allah had given man free will. Without it, one could not be fully accountable for ones actions. Free will also meant that Allah could not know a man's actions in advance
Jabriyah is the name given to those who, in opposition to the Qadariyah, deny the freedom of the will, and on this point make no distinction between man and inanimate nature, in as much as his actions are subordinate to the compulsion (jabr) of God. The most prominent champion of this view is Jahm Ibn Safwan and many other small sects.
The Jahmis are the followers of Jahm Ibn Safwan Abu Muhriz, a (mawla) client of Banu Rasib, called at-Tirmidhi by some and as-Samarqandi by others, a Muslim theologian, who attached himself to al-Harith Ibn Suraij, the "man with the black banner", during the rising in Khurasan towards the end of the 'Umayyad period and was therefore put to death in 128 H.:745-6 C.E. by Salm Ibn Ahwaz. As a theologian he occupies an independent position in as much as he agreed with the Murji'ah on the one hand in teaching that belief is an affair of the heart, and with the Mu'tazilah in denying the anthropomorphic attributes of God, but on the other hand he was one of the strongest defenders of Jabr. He only allowed that Allah is all-powerful and the creator because these are the things which can not be predicated of any created being. He further denied the eternity of Paradise and Hell. His followers called jahmiyah after him, survived down to the fifth century of the Hijrah: eleventh century C.E., around Tirmidh but then adopted the doctrines of the Ash'aris.
Belief in Qadar (destiny) is the sixth pillar of Iman. The understanding of this pillar has lead to great divisions amongst the Muslims, and hence the formation of deviant sects. The Prophet (SAW) repeated the word ‘believe in’ when explaining ‘Qadar’ in the hadith of Jibril, highlighting the importance of this pillar of iman.
In the Qur'an the following verses speaks about Qadar.
1. Verily, We have created all things with Qadar (divine preordainments) of all things before their creation, as written in the Book of Decrees (Al Lawhul Mahfuz). [Surah Al Qamar 54:49]
2. “And the command of Allah is a decree determined [qadran maqdooran]” [Surah Al Ahzaab 33:38]
3. He surely is able to do all things. [Surah Al-Ahqaf 46:33]
In the Sunnah the following hadiths refer to Qadar.
1. On the authority of Abdullah bin Masoud, who said, the Messenger of Allah, and he is the truthful, the believed narrated to us: "Verily the creation of each one of you is brought together in his mother's belly for forty days in the form of seed, then he is a clot of blood for a like period, then a morsel of flesh for a like period, then there is sent to him the angel who blows the breath of life into him and who is commanded about four matters: to write down his means of livelihood, his life span, his actions, and whether happy or unhappy. By Allah, other than whom there is no God, verily one of you behaves like the people of Paradise until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Hell-fire and thus he enters it; and one of you behaves like the people of Hell-fire until there is but an arm's length between him and it, and that which has been written over takes him and so he behaves like the people of Paradise and thus he enters it." [Related by Bukhari and Muslim]
2. On the authority of Abdullah bin Abbas: Who said one day I was behind the prophet and he said to me: "Young man, I shall teach you some words [of advice]: Be mindful of Allah, and Allah will protect you. Be mindful of Allah, and you will find Him in front of you. If you ask, ask of Allah; if you seek help, seek help of Allah. Know that if the nation were to gather together to benefit you with anything, it would benefit you only with something that Allah had already prescribed for you, and that if they gather together to harm you with anything, they would harm you only with something Allah had already prescribed for you. The pens have been lifted and the pages have dried." [Related by Tirmidhi]
Terminology
Linguistic Definition
1. The word Qada’ means perfection and completion.
2. The word Qadar means evaluating and planning. It implies the measuring out of something or fixing a limit to it. The Salaf would simply define destiny as knowledge that what hits you was not going to miss you, and that what misses you was not going to hit you.
Shariah Definition
1. Qadar means Allah’s Divine Decree: This is belief that all things are decreed by Allah (SWT) from eternity. Things 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 in the way they are meant to and the way they are created.
2. Qada’ means Allah’s Divine Will: This is to have certain belief that everything that happens in this universe happens by the will and decree of Allah.
Those Who Deny Qadar
Some people came to Abdullah Ibn Umar and said there are some people who do not believe in Qadar, to which Abdullah ibn Umar replied, “When you meet such persons, tell them that I have nothing to do with them, and they have nothing to do with me. And verily they are in no way responsible for my belief”. Then he went on to swear by Allah (SWT) “If any of them were to have gold equivalent to Mount Uhud with them and they were to spend it in the path of Allah (SWT), Allah (SWT) would not accept it from him unless he affirms his faith in divine decree”. He then related the hadith of Jibril which he related from his father Umar bin Al Khattab.
The Correct Understanding of Qadar
The scholar Ibn Qayyim Al Jawziyyah said “for the Muslims to understand Qadar correctly they must relate it to four aspects”.
1. Allah’s knowledge of everything before its existence
2. Allah’s recording of everything before the creation of the heavens and the earth
3. Allah’s willing everything into existence
4. Allah’s creating of everything that exists
1. Belief in Allah’s (SWT) knowledge of everything before its existence
This is to say Allah (SWT) knows the unseen before it happens, such as the knowledge of when there will be rainfall, the lifespan of the baby, whether a person will be obedient or disobedient.
“And with Him are the keys of the unseen, none knows them but He” [EMQ 6:59]
2. Belief in Allah’s (SWT) recording of all things before he created the heavens and the earth
Allah (SWT) not only knows the past but knows what is yet to come, and has recorded this information in the Preserved Table (Lawhul Mahfuzh).
“Don’t you know that Allah knows all that is in the heavens and on earth? Verily it is all in the Book, verily that is easy for Allah” [EMQ 22:70]
Allah (SWT) further says, “No calamity occurs on the earth or among yourselves but it is inscribed in the Book” [EMQ 57:22]
Sahih Muslim records that the Prophet (SAW) said “Allah (SWT) recorded all that will happen 50 thousand year before the creation, and Allah's (SWT) throne is over the water”
The recording takes place as follows:
1. Preserved Tablet
2. On each individuals forehead whilst in the womb; rizq (provision), ajal (lifespan), amal (deeds), successful or miserable
3. On the night of Lailatul Qadar
4. Daily by the angels – reports go to Allah (SWT) twice a day (Fajr and Asr)
3. Belief in Allah’s (SWT) decreeing everything that is in existence
If Allah (SWT) does not will something, it can never come into existence. It includes the acts performed by human beings. A person may intend and try for example to kick a ball, but if Allah (SWT) does not will it to occur, it will not occur, so that person may stumble and fall or totally fail to strike the ball at all. Allah (SWT) says, “If Allah had willed they would not have fought against one another, but Allah does what He likes” [Qur'an 2:253]
4. Belief in Allah’s (SWT) creating of everything that exists
“He created everything and measured everything according to its due measurements” [EMQ 25:2]
Even the deeds of mankind are the creation of Allah (SWT). Man has been given free will to do what he wants, but not free choice. So when he goes against the commands of Allah (SWT) he is punished, even though the wrong action of this person is created by Allah (SWT), the person is punished for making the choice and willingness to commit it.
“The Good and the Evil Thereof”
Ibn Qayyim points out what is meant by evil here is with respect to human beings and not with respect to Allah (SWT). The evil act is the result of man’s ignorance, wrongdoing, oppression and corruption; brought into existence by Allah (SWT) according to His wisdom and knowledge. Allah (SWT) would not create something that is pure evil.
“Evil has appeared on land and sea because of what the hands of men have earned. That Allah may make them taste a part of that which they have done in order that they may return (by repenting)” [EMQ 30:41]
Even in this verse Allah (SWT) states the cause of the evil, yet Allah (SWT) says so they can taste it and return to Allah (SWT). Pure evil on the other hand would have no benefit or positive result.
The proper understanding of Qadar will benefit the Muslims; as it will make them realize that Allah (SWT) is the only one to rely on, giving people tranquility and peace of mind. If a Muslim is tested or a calamity befalls them, they will know it has occurred in Allah’s (SWT) wisdom.
Statements like “If I didn’t come to work today, I would not have had this accident” are contradictory to the belief in Qadar. On the other hand, if someone was to lose their job or house they should know that Allah (SWT) is the provider of everything. They should accept that their loss was already decreed for them and no person could affect or change that.
The Prophet Muhammad (peace and blessings be upon him) has explained some of the practical implications of this belief in his sayings.
“If something befalls you, don’t say: If only I would have done such and such, rather say: Allah foreordained this, and whatever He wishes, He does; for verily the phrase ‘if only I would have’ makes way for the work of Satan” [Reported by Muslim]
The Prophet Muhammad (peace and blessings be upon him) asked one of his Companions, “Shall I not guide you to words that are a treasure from the treasures of Paradise?” He said, “Of course, O Messenger of Allah!” The Prophet (peace and blessings be upon him) said, “There is no ability or power except through Allah” [Reported by Bukhari and Muslim]
Deviation in the Understanding of Qadar
Qadariyah (Qadaris) is a Muslim sect which believes that man produced his own actions, which meant that they make man (khaliq al-af'al) creator of actions, thus giving Allah a partner in creating.
Applied to the Mu'tazilah. Adherents maintained that Allah had given man free will. Without it, one could not be fully accountable for ones actions. Free will also meant that Allah could not know a man's actions in advance
Jabriyah is the name given to those who, in opposition to the Qadariyah, deny the freedom of the will, and on this point make no distinction between man and inanimate nature, in as much as his actions are subordinate to the compulsion (jabr) of God. The most prominent champion of this view is Jahm Ibn Safwan and many other small sects.
The Jahmis are the followers of Jahm Ibn Safwan Abu Muhriz, a (mawla) client of Banu Rasib, called at-Tirmidhi by some and as-Samarqandi by others, a Muslim theologian, who attached himself to al-Harith Ibn Suraij, the "man with the black banner", during the rising in Khurasan towards the end of the 'Umayyad period and was therefore put to death in 128 H.:745-6 C.E. by Salm Ibn Ahwaz. As a theologian he occupies an independent position in as much as he agreed with the Murji'ah on the one hand in teaching that belief is an affair of the heart, and with the Mu'tazilah in denying the anthropomorphic attributes of God, but on the other hand he was one of the strongest defenders of Jabr. He only allowed that Allah is all-powerful and the creator because these are the things which can not be predicated of any created being. He further denied the eternity of Paradise and Hell. His followers called jahmiyah after him, survived down to the fifth century of the Hijrah: eleventh century C.E., around Tirmidh but then adopted the doctrines of the Ash'aris.
Monday, May 10, 2010
Belief in Divine Decree
http://www.islamreligion.com/articles/40/
The sixth and last article of Islamic faith is belief in divine decree which means that everything good or bad, all moments of happiness or sorrow, pleasure or pain, come from God.
First, God’s foreknowledge is infallible. God is not indifferent to this world or its people. He is wise and loving, but this should not make us fatalists, throwing up our hands and saying, ‘what’s the point of making any effort?’ God’s foreknowledge does not compromise human responsibility. God holds us accountable for what we can do, what is within our capability, but He does not hold us accountable for things we cannot do. He is just and, as He has given us only limited responsibility, judges us accordingly. We should think, plan and make the right choices, but, if sometimes things do not turn out the way we want, we need not lose hope or get depressed. We should pray to God and try again. If in the end we still do not achieve what we wanted, we should know we have tried our best and are not responsible for the results.
God knows what the creatures will do, encompassing everything by His knowledge. He knows all that exists, in entirety and totality, by virtue of His eternal foreknowledge.
“Truly, nothing is hidden from God, in the earth or in the heavens.” (Quran 3:5)
Whoever refuses this denies God’s perfection, because the opposite of knowledge is either ignorance or forgetfulness. It would mean God would have been mistaken in his foreknowledge of future events; He would no longer be omniscient. Both are deficiencies which God is free of.
Second, God has recorded everything that will occur until the Day of Judgment in the Preserved Tablet (al-Lauh al-Mahfuz in Arabic). The life spans of all human beings are written and the amount of their sustenance apportioned. Everything that is created or occurs in the universe is according to what is recorded there. God has said: “Did you not know that God knows (all) that is in the heavens and the earth? It is (all) in a record. Surely that is easy for God.” (Quran 22:70)
Third, whatever God wills to happen happens, and whatever God does not will does not happen. Nothing occurs in the heavens or on earth without the Will of God.
Fourth, God is the Creator of everything.
“…He has created everything, and has ordained for it a measure.” (Quran 25:2)
In Islamic doctrine, every human act both in material and spiritual life is predestined, yet it is incorrect to believe the action of fate is blind, arbitrary, and relentless. Without denying divine interference in human affairs, human liberty is kept intact. It does not discount the principle of man’s moral freedom and responsibility. All is known, but freedom is also granted.
Man is not a helpless creature born along by destiny. Rather, each person is responsible for his acts. Lethargic nations and individuals indolent to ordinary affairs of life are to blame themselves, not God. Man is bound to obey the moral law; and he will receive merited punishment or reward as he violates or observes that law. However, if such is so, man must have within his power the ability to break or keep the law. God would not hold us responsible for something unless we were capable of doing it: “God does not burden any human being with more than he is well able to bear.” (Quran 2:286)
Belief in divine decree strengthens one’s belief in God. A person realizes that God alone controls everything, so he trusts and relies on Him. Even though a person tries his best, at the same time he relies on God for the final outcome. His hard work or intelligence does not make him arrogant, for God is the source of all that comes his way. Finally, a person attains peace of mind in the realization that God is the wise and His actions are dictated by wisdom. Things don’t happen without a purpose. If something reached him, he realizes it could never have escaped him. If something misses him, he realizes it was never meant to be. A man achieves an inner peace, inwardly at rest with this realization.
The sixth and last article of Islamic faith is belief in divine decree which means that everything good or bad, all moments of happiness or sorrow, pleasure or pain, come from God.
First, God’s foreknowledge is infallible. God is not indifferent to this world or its people. He is wise and loving, but this should not make us fatalists, throwing up our hands and saying, ‘what’s the point of making any effort?’ God’s foreknowledge does not compromise human responsibility. God holds us accountable for what we can do, what is within our capability, but He does not hold us accountable for things we cannot do. He is just and, as He has given us only limited responsibility, judges us accordingly. We should think, plan and make the right choices, but, if sometimes things do not turn out the way we want, we need not lose hope or get depressed. We should pray to God and try again. If in the end we still do not achieve what we wanted, we should know we have tried our best and are not responsible for the results.
God knows what the creatures will do, encompassing everything by His knowledge. He knows all that exists, in entirety and totality, by virtue of His eternal foreknowledge.
“Truly, nothing is hidden from God, in the earth or in the heavens.” (Quran 3:5)
Whoever refuses this denies God’s perfection, because the opposite of knowledge is either ignorance or forgetfulness. It would mean God would have been mistaken in his foreknowledge of future events; He would no longer be omniscient. Both are deficiencies which God is free of.
Second, God has recorded everything that will occur until the Day of Judgment in the Preserved Tablet (al-Lauh al-Mahfuz in Arabic). The life spans of all human beings are written and the amount of their sustenance apportioned. Everything that is created or occurs in the universe is according to what is recorded there. God has said: “Did you not know that God knows (all) that is in the heavens and the earth? It is (all) in a record. Surely that is easy for God.” (Quran 22:70)
Third, whatever God wills to happen happens, and whatever God does not will does not happen. Nothing occurs in the heavens or on earth without the Will of God.
Fourth, God is the Creator of everything.
“…He has created everything, and has ordained for it a measure.” (Quran 25:2)
In Islamic doctrine, every human act both in material and spiritual life is predestined, yet it is incorrect to believe the action of fate is blind, arbitrary, and relentless. Without denying divine interference in human affairs, human liberty is kept intact. It does not discount the principle of man’s moral freedom and responsibility. All is known, but freedom is also granted.
Man is not a helpless creature born along by destiny. Rather, each person is responsible for his acts. Lethargic nations and individuals indolent to ordinary affairs of life are to blame themselves, not God. Man is bound to obey the moral law; and he will receive merited punishment or reward as he violates or observes that law. However, if such is so, man must have within his power the ability to break or keep the law. God would not hold us responsible for something unless we were capable of doing it: “God does not burden any human being with more than he is well able to bear.” (Quran 2:286)
Belief in divine decree strengthens one’s belief in God. A person realizes that God alone controls everything, so he trusts and relies on Him. Even though a person tries his best, at the same time he relies on God for the final outcome. His hard work or intelligence does not make him arrogant, for God is the source of all that comes his way. Finally, a person attains peace of mind in the realization that God is the wise and His actions are dictated by wisdom. Things don’t happen without a purpose. If something reached him, he realizes it could never have escaped him. If something misses him, he realizes it was never meant to be. A man achieves an inner peace, inwardly at rest with this realization.
Sunday, May 9, 2010
The Belief in al-Qadar
Al-Qadar is Allah’s predestination of measurements and sustenance of everything and everyone, according to His knowledge and wisdom.
Aspects of Belief in al-Qadar
1. Knowledge - The belief that Allah’s knowledge encompasses everything, every matter, major or minor, and time frames of everything that happens in this universe. Allah’s knowledge encompasses all of His actions and actions taken by His slaves.
2. Writing - The belief that Allah recorded everything in a book that He kept with Him, called “A1-Lawh’ Al-Mah’foodh” (The Preserved Book). He said, what translated means, “Know you not that Allah knows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lawh’ Al-Mah’footh). Verily, that is easy for Allah.” [22:70].
Abdullah-ibn-Amr-ibn-al-Aas (radiyallaahu anhuma) said that he heard the Messenger of Allah (sallallaahu alaihi wa-sallam) say, what translated means, “Allah recorded the measurement of all matters pertaining to creation fifty thousand years before He created the heavens and earth.” [Saheeh Muslim]
3. The belief that nothing, whether related to Allah’s actions or actions taken by His slaves, can happen without His permission. He said, what translated means, “And your Lord creates whatsoever He wills and chooses.” [28: 68], “ And Allah does what He will.” [14: 27] and, “He it is who shapes you in the wombs as He pleases.” [3: 6]. As for actions taken by His creation, Allah said, “Had Allah willed, indeed He would have given them power over you, and they would have fought you.” [4:90] and, “And if Allah had willed, they would not have done so. So leave them alone with their fabrications.” [6:137].
4. The belief that Allah created all creation, all what they possess of attributes and all their actions, “Allah is the creator of all things, and He is the guardian over all things.” [39:62] and, “He has created everything, and has measured it exactly according to its due measurements.” [25: 2]. Also, Abraham said to his people, as was mentioned in the Qur’aan, “While Allah has created you and what you make.” [37:96].
Believing in the al-Qadar, as described above, does not mean that people have no power over the actions they chose to take. Islamic Shari’ah and reality confirm that the person has a will of his own.
As for the Shari’ah, Allah said about one’s own will, what translated means, “So, whosoever wills, let him take a return to his Lord (by obeying His commandments).” [78:39] and, “So go to your tilt (have sexual relations with your wives) when and how you will (not in the anus).” [2:223]. As for one’s own power over his actions, “So keep your duty to Allah as much as you can; listen and obey.” [64:16] and, “Allah 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.” [2:286].
As for the reality of things, every human knows that he has a power and a will of his own. He uses his power and will to indulge in or avoid actions of his choice. Mankind distinguish between what they do by their own power and between what they have no power over, like shivering due to illness or extreme cool. However, the power and will of mankind is under the control of Allah’s will and power, “To whomsoever among you who wills to walk straight. And you will not, unless (it be) that Allah wills, the Lord of the worlds.” [8 1:28-29]. The universe is Allah’s property and nothing happens in His kingdom without His knowledge and permission.
Belief in al-Qadar, as explained above, does not provide an excuse for mankind to sin or abandon what they are obligated to do. This excuse can be rejected using the following arguments:
1. Allah said, what translated means, “Those who took partners (in worship) with Allah will say: “If Allah 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). “Likewise bellied those who were before them, till they tasted of Our wrath. Say: “Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie” [6:148]. The disbelievers did not have a valid excuse when they said that what they did was according to al-Qadar. If this excuse was valid, then why will Allah punish them for their sins?
2. Allah said, what translated means, “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers and Allah is ever all-powerful, all-wise.” [4:165]. Sending down the Messengers took place according to al-Qadar, also. This is why the disbelievers cannot use al-Qadar as an excuse for not believing, because al-Qadar provided them with the means to escape Allah’s punishment by following His Messengers.
3. Ali-ibn-Abi Talib (radiyallaahu anhu) said that the Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “One’s final destination, in Hell or Paradise, is already determined for each one of you.” A man said, “Should we depend (on this fact), O Messenger of Allah (meaning to abandon working deeds)?” He said, “No. Perform deeds, because everyone will be helped (to go on the path that he chooses and reach his destiny).” Then he read the Ayah. “As for him who gives (in charity) and keeps his duty to Allah and fears Him...” [92:5].” [1]
4. Allah conveyed His commandments to His slaves and did not require them to do what is beyond their capacity. “So keep your duty to Allah (and fear Him) as much as you can.” [64:16], and “Allah burdens not a person beyond his scope.” [2:286]. If the slave is forced to do whatever deeds he performs, then Allah would have required from him what is beyond his capacity, and this is a false belief. For this reason, Allah forgives sins that take place because of ignorance or forgetfulness.
5. Al-Qadar is a matter of Allah’s knowledge. No one can uncover his own Qadar but after it happens. One’s intention to perform a deed precedes the action itself. He does not know what al-Qadar holds for him. Therefore, al-Qadar is not a valid excuse for sinning and abandoning the commandments.
6. One always seeks what is convenient for him. No one of sane mind would abandon what brings material benefit to him, saying that al-Qadar forced him to take this course of action. Therefore, why would one use al-Qadar as an excuse for abandoning what brings benefit to him in matters of religion and not do the same for matters of life?
If a man has to choose between two countries to move to, one of them is chaotic, full of incidents of murder, looting, rape, insecurity and hunger. Would he choose to go to this country or would he go to another country, which is safe for him and secure, with abundance in material joys, where one’s honor, possessions and human rights are preserved? There is no doubt that this man would choose the second country, where he will be safe and secure. No one of sane mind would choose to go to the first country, claiming that this is his Qadar. Therefore, why would one choose what ends him up in Hell, rather than Paradise, in the last life, claiming that this is his Qadar?
When one is sick and is given a medicine to take, he will take the medicine even though he does not like its taste. When one is told to go on a diet, he would not eat the food that he likes, in order to satisfy this diet and to stay fit. No one of sane mind would refuse to take medicines or go on medical diets, claiming that this is his Qadar. Therefore, why would one abandon implementing Allah’s and His Messenger’s commandments, thus bringing Allah’s wrath on him, claiming that this is his Qadar?
7. If one of those, who abandon the commandments and indulge in sinning, comes under attack on his honor or possessions, would he accept the excuse of the attacker, if he says that he attacked him because it was his Qadar to attack him, and therefore he is not to be blamed? Indeed no! Therefore, why does this person refuse al-Qadar as an excuse for whoever attacked him, while he depends on al-Qadar as an excuse for abandoning Allah’s rights on him?
It was reported that Omar ibn Al-Khattab (radiyallaahu anhu) was brought to a man who was caught stealing. Omar ordered that this man’s hand be cut off. The man said, “Wait, O leader of the believers. I only stole because this was in the Qadar of Allah.” Omar said, “And we are cutting your hand because it is in the Qadar of Allah.”
Benefits of Belief in al-Qadar
1. Depending on Allah alone when one indulges in any action. Taking the necessary precautions is not the cause of one’s success in the intended actions. All matters are under the full control of the Qadar of Allah.
2. When one succeeds in performing an action, he must not be proud of himself. All good deeds are successfully performed because of Allah’s bounty, because He ordained that this matter to be successful. To be proud will make one forget to thank Allah for permitting him to successfully perform this deed.
3. Believing in al-Qadar leads one to feel satisfied, safe and secure. All incidents that happen to a person are a result of Allah’s Qadar. One should not feel miserable for losing or not gaining what he likes. All this happens according to the Qadar of Allah. Allah is the king and Lord of the heavens and earth and His Qadar will happen exactly as He wills, “No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lawh’ Al-Mah’footh), before We bring it into existence. Verily, that is easy for Allah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allah likes not prideful boasters.” [57:22-23]. The Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “Pleasing is the attitude of the believer. All of his matters are righteous. This is only for the believer. If a joy is brought to him, he thanks (Allah for it). This is better for him. If a calamity befalls him, he is patient. This is also good for him.” [Saheeh Muslim]
Two groups fell into misguidance with regard to al-Qadar:
1. Al-Jabriyyah - This group claimed that the person is forced to do whatever he does and that he has no power or will of his own.
2. Al-Qadariyyah - They claimed that the person has a will and power independent of Allah’s will and power.
The Shari’ah and real life are used to refute the first group, al-Jabriyyah.
As for the Shari’ah, Allah confirmed that humans have a will and power of their own, ‘Among you are some that desire this world and some that desire the Hereafter. [3:152], “And say: “The truth is from your Lord.” Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the unjust, a fire whose walls will be surrounding them.” [18:29] and. “Whosoever does righteous, good deeds, it is for (the benefit of) his own-self and whosoever does evil, it is against his own-self, and your Lord is not at all unjust to (His) slaves.” [41:46].
As for real life, everyone knows the difference between his actions, like eating, drinking, selling and buying, and between what is beyond his power, like shivering and accidentally falling off a roof, for example. The first type of actions are his. He chooses them on his own will using his own power. The second type of actions are beyond his control.
The Shari’ah and the mind are also used to refute the second group, al-Qadariyyah.
As for the Shari’ah, Allah created everything and nothing happens without His permission. He said that all actions taken by His slave happen by His will, “Allah had willed, succeeding generations would not have fought against each other, after clear verses of Allah had come to them, but they differed, some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes.” [2:253] and, “And if We had willed, surely! We would have given every person his guidance, but the word from me took effect (about evildoers), that I will fill Hell with Jinn and mankind together.” [32:13].
As for the mind, the universe is Allah’s kingdom and mankind are a part of this kingdom. Therefore, all mankind are owned by Allah. The slave cannot do anything in this kingdom unless its Lord, Allah, gives him permission.
Footnotes
[1] Saheeh al-Bukhari & Saheeh Muslim (the wordings are by Al-Bukhari)]. Muslim’s narration of this Hadith reads, “All will be helped to satisfy what they were created for.” The Prophet (sallallaahu alaihi wa-sallam) ordered the companions to perform righteous, good deeds and not to depend on Al-Qadar.
Taken from Explaining The Fundamentals of Faith by Imaam Muhammad Ibn Saalih al-Uthaymeen translated by Dr. Saalih as-Saalih @ http://abdurrahman.org/faith/fundamentalsoffaith.html#8
Aspects of Belief in al-Qadar
1. Knowledge - The belief that Allah’s knowledge encompasses everything, every matter, major or minor, and time frames of everything that happens in this universe. Allah’s knowledge encompasses all of His actions and actions taken by His slaves.
2. Writing - The belief that Allah recorded everything in a book that He kept with Him, called “A1-Lawh’ Al-Mah’foodh” (The Preserved Book). He said, what translated means, “Know you not that Allah knows all that is in heaven and on earth? Verily, it is (all) in the Book (Al-Lawh’ Al-Mah’footh). Verily, that is easy for Allah.” [22:70].
Abdullah-ibn-Amr-ibn-al-Aas (radiyallaahu anhuma) said that he heard the Messenger of Allah (sallallaahu alaihi wa-sallam) say, what translated means, “Allah recorded the measurement of all matters pertaining to creation fifty thousand years before He created the heavens and earth.” [Saheeh Muslim]
3. The belief that nothing, whether related to Allah’s actions or actions taken by His slaves, can happen without His permission. He said, what translated means, “And your Lord creates whatsoever He wills and chooses.” [28: 68], “ And Allah does what He will.” [14: 27] and, “He it is who shapes you in the wombs as He pleases.” [3: 6]. As for actions taken by His creation, Allah said, “Had Allah willed, indeed He would have given them power over you, and they would have fought you.” [4:90] and, “And if Allah had willed, they would not have done so. So leave them alone with their fabrications.” [6:137].
4. The belief that Allah created all creation, all what they possess of attributes and all their actions, “Allah is the creator of all things, and He is the guardian over all things.” [39:62] and, “He has created everything, and has measured it exactly according to its due measurements.” [25: 2]. Also, Abraham said to his people, as was mentioned in the Qur’aan, “While Allah has created you and what you make.” [37:96].
Believing in the al-Qadar, as described above, does not mean that people have no power over the actions they chose to take. Islamic Shari’ah and reality confirm that the person has a will of his own.
As for the Shari’ah, Allah said about one’s own will, what translated means, “So, whosoever wills, let him take a return to his Lord (by obeying His commandments).” [78:39] and, “So go to your tilt (have sexual relations with your wives) when and how you will (not in the anus).” [2:223]. As for one’s own power over his actions, “So keep your duty to Allah as much as you can; listen and obey.” [64:16] and, “Allah 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.” [2:286].
As for the reality of things, every human knows that he has a power and a will of his own. He uses his power and will to indulge in or avoid actions of his choice. Mankind distinguish between what they do by their own power and between what they have no power over, like shivering due to illness or extreme cool. However, the power and will of mankind is under the control of Allah’s will and power, “To whomsoever among you who wills to walk straight. And you will not, unless (it be) that Allah wills, the Lord of the worlds.” [8 1:28-29]. The universe is Allah’s property and nothing happens in His kingdom without His knowledge and permission.
Belief in al-Qadar, as explained above, does not provide an excuse for mankind to sin or abandon what they are obligated to do. This excuse can be rejected using the following arguments:
1. Allah said, what translated means, “Those who took partners (in worship) with Allah will say: “If Allah 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). “Likewise bellied those who were before them, till they tasted of Our wrath. Say: “Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie” [6:148]. The disbelievers did not have a valid excuse when they said that what they did was according to al-Qadar. If this excuse was valid, then why will Allah punish them for their sins?
2. Allah said, what translated means, “Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allah after the Messengers and Allah is ever all-powerful, all-wise.” [4:165]. Sending down the Messengers took place according to al-Qadar, also. This is why the disbelievers cannot use al-Qadar as an excuse for not believing, because al-Qadar provided them with the means to escape Allah’s punishment by following His Messengers.
3. Ali-ibn-Abi Talib (radiyallaahu anhu) said that the Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “One’s final destination, in Hell or Paradise, is already determined for each one of you.” A man said, “Should we depend (on this fact), O Messenger of Allah (meaning to abandon working deeds)?” He said, “No. Perform deeds, because everyone will be helped (to go on the path that he chooses and reach his destiny).” Then he read the Ayah. “As for him who gives (in charity) and keeps his duty to Allah and fears Him...” [92:5].” [1]
4. Allah conveyed His commandments to His slaves and did not require them to do what is beyond their capacity. “So keep your duty to Allah (and fear Him) as much as you can.” [64:16], and “Allah burdens not a person beyond his scope.” [2:286]. If the slave is forced to do whatever deeds he performs, then Allah would have required from him what is beyond his capacity, and this is a false belief. For this reason, Allah forgives sins that take place because of ignorance or forgetfulness.
5. Al-Qadar is a matter of Allah’s knowledge. No one can uncover his own Qadar but after it happens. One’s intention to perform a deed precedes the action itself. He does not know what al-Qadar holds for him. Therefore, al-Qadar is not a valid excuse for sinning and abandoning the commandments.
6. One always seeks what is convenient for him. No one of sane mind would abandon what brings material benefit to him, saying that al-Qadar forced him to take this course of action. Therefore, why would one use al-Qadar as an excuse for abandoning what brings benefit to him in matters of religion and not do the same for matters of life?
If a man has to choose between two countries to move to, one of them is chaotic, full of incidents of murder, looting, rape, insecurity and hunger. Would he choose to go to this country or would he go to another country, which is safe for him and secure, with abundance in material joys, where one’s honor, possessions and human rights are preserved? There is no doubt that this man would choose the second country, where he will be safe and secure. No one of sane mind would choose to go to the first country, claiming that this is his Qadar. Therefore, why would one choose what ends him up in Hell, rather than Paradise, in the last life, claiming that this is his Qadar?
When one is sick and is given a medicine to take, he will take the medicine even though he does not like its taste. When one is told to go on a diet, he would not eat the food that he likes, in order to satisfy this diet and to stay fit. No one of sane mind would refuse to take medicines or go on medical diets, claiming that this is his Qadar. Therefore, why would one abandon implementing Allah’s and His Messenger’s commandments, thus bringing Allah’s wrath on him, claiming that this is his Qadar?
7. If one of those, who abandon the commandments and indulge in sinning, comes under attack on his honor or possessions, would he accept the excuse of the attacker, if he says that he attacked him because it was his Qadar to attack him, and therefore he is not to be blamed? Indeed no! Therefore, why does this person refuse al-Qadar as an excuse for whoever attacked him, while he depends on al-Qadar as an excuse for abandoning Allah’s rights on him?
It was reported that Omar ibn Al-Khattab (radiyallaahu anhu) was brought to a man who was caught stealing. Omar ordered that this man’s hand be cut off. The man said, “Wait, O leader of the believers. I only stole because this was in the Qadar of Allah.” Omar said, “And we are cutting your hand because it is in the Qadar of Allah.”
Benefits of Belief in al-Qadar
1. Depending on Allah alone when one indulges in any action. Taking the necessary precautions is not the cause of one’s success in the intended actions. All matters are under the full control of the Qadar of Allah.
2. When one succeeds in performing an action, he must not be proud of himself. All good deeds are successfully performed because of Allah’s bounty, because He ordained that this matter to be successful. To be proud will make one forget to thank Allah for permitting him to successfully perform this deed.
3. Believing in al-Qadar leads one to feel satisfied, safe and secure. All incidents that happen to a person are a result of Allah’s Qadar. One should not feel miserable for losing or not gaining what he likes. All this happens according to the Qadar of Allah. Allah is the king and Lord of the heavens and earth and His Qadar will happen exactly as He wills, “No calamity befalls on the earth or in yourselves but is inscribed in the Book of Decrees (Al-Lawh’ Al-Mah’footh), before We bring it into existence. Verily, that is easy for Allah. In order that you may not be sad over matters that you fail to get, nor rejoice because of that which has been given to you. And Allah likes not prideful boasters.” [57:22-23]. The Prophet (sallallaahu alaihi wa-sallam) said, what translated means, “Pleasing is the attitude of the believer. All of his matters are righteous. This is only for the believer. If a joy is brought to him, he thanks (Allah for it). This is better for him. If a calamity befalls him, he is patient. This is also good for him.” [Saheeh Muslim]
Two groups fell into misguidance with regard to al-Qadar:
1. Al-Jabriyyah - This group claimed that the person is forced to do whatever he does and that he has no power or will of his own.
2. Al-Qadariyyah - They claimed that the person has a will and power independent of Allah’s will and power.
The Shari’ah and real life are used to refute the first group, al-Jabriyyah.
As for the Shari’ah, Allah confirmed that humans have a will and power of their own, ‘Among you are some that desire this world and some that desire the Hereafter. [3:152], “And say: “The truth is from your Lord.” Then whosoever wills, let him believe, and whosoever wills, let him disbelieve. Verily, We have prepared for the unjust, a fire whose walls will be surrounding them.” [18:29] and. “Whosoever does righteous, good deeds, it is for (the benefit of) his own-self and whosoever does evil, it is against his own-self, and your Lord is not at all unjust to (His) slaves.” [41:46].
As for real life, everyone knows the difference between his actions, like eating, drinking, selling and buying, and between what is beyond his power, like shivering and accidentally falling off a roof, for example. The first type of actions are his. He chooses them on his own will using his own power. The second type of actions are beyond his control.
The Shari’ah and the mind are also used to refute the second group, al-Qadariyyah.
As for the Shari’ah, Allah created everything and nothing happens without His permission. He said that all actions taken by His slave happen by His will, “Allah had willed, succeeding generations would not have fought against each other, after clear verses of Allah had come to them, but they differed, some of them believed and others disbelieved. If Allah had willed, they would not have fought against one another, but Allah does what He likes.” [2:253] and, “And if We had willed, surely! We would have given every person his guidance, but the word from me took effect (about evildoers), that I will fill Hell with Jinn and mankind together.” [32:13].
As for the mind, the universe is Allah’s kingdom and mankind are a part of this kingdom. Therefore, all mankind are owned by Allah. The slave cannot do anything in this kingdom unless its Lord, Allah, gives him permission.
Footnotes
[1] Saheeh al-Bukhari & Saheeh Muslim (the wordings are by Al-Bukhari)]. Muslim’s narration of this Hadith reads, “All will be helped to satisfy what they were created for.” The Prophet (sallallaahu alaihi wa-sallam) ordered the companions to perform righteous, good deeds and not to depend on Al-Qadar.
Taken from Explaining The Fundamentals of Faith by Imaam Muhammad Ibn Saalih al-Uthaymeen translated by Dr. Saalih as-Saalih @ http://abdurrahman.org/faith/fundamentalsoffaith.html#8
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