إعـــــــلان

**فداء الرسول** · 22-09-2013, 01:36

Belief in the Messengers

Messengers are human beings chosen by God who have the honor of conveying God's message to other men and women. Being such a Messenger is not a position that one attains by any consciously designed effort. It is a grace from God, but God grants this grace to those who are deserving of it. Messengers are not then, like the rank and file of us. True, they are men but they are men of an extremely high moral, spiritual and intelleaual standard that qualifies them--in the eyes of God--to be the bearers of His light to the world. When God chooses any of them, He supports the messenger with a clear 'sign' [Hadid, LVII: 25] that proves the truth of his claim, and distinguishes him from false prophets, sorcerers and soothsayers [Taghabun, LXIV:41-42], [Taha, XX: 69].

None of them betrays the message or falls short of being exemplary in practicing what he preaches. (Hud, XI: 88j.

Asked about prophet Muhammad's conduct his wife Ayesha said, "It was the Qur'an," meaning that he embodied all the ideals which the Qur'an presents.
Two related points about messengers which the Qur'an stresses, and which therefore deserve some elaboration are the humanity of prophets and the nature of their task.
Despite the vast spiritual, moral and intellectual difference between them and ordinary men, and despite the special relation with God that they enjoy, prophets are nonetheless humans with all that this term implies. They beget and are begotten; they eat and drink and go about in market plates [Furqan, XXV: 20]; they sleep and they die [Anbiya, XXI: 34]; they forget and they err [Taha, XX: 121), [Kahf, XVIII: 34].

Their knowledge is limited; and can therefore tell only that part of the future which God reveals to them [Jin, LXXII: 26-27]. They cannot intercede with God on behalf of any person except with His permission [Jin, LXXII: 26-27], and it is not left to them to cause people to go in the right path [Qasas, XXVIII: 56]. In short, they have no part to play in the running of the affairs of the universe [Al-'lmran, III:128]. Many early Muslim scholars have observed that to emphasize the humanity of the Prophet the Qur'an called him 'servant of God' on the three occasions on which he was honored.

"Blessed be He who has sent down the Salvation [Qur'an] upon His servant." [Furqan, XXV: 1]

"Glory be to Him, who carried His servant by night from the Holy Mosque to the Further Mosque the precints of which We have blessed, that We might show him some of Our signs." [Israa, XVII, 1]

"When the servant of God stood calling on Him, they were well-nigh upon him in swarms." [Jinn, LXII:119]

A Prophet whose humanity is specially emphasized is Jesus. He was created in the same manner as Adam was created, from soil [Al-'lmran: III, 59j; he is the son of Mary not of God [Nisa', IV: 157]; he and his mother used to eat food IMa'ida, V: 75]; he is indeed the word of God [Baqara, II: 45j but since he is a human being in the full sense of the word, this should not be interpreted to mean that there is a Divine element in him. He is the word of God only in the sense that God said 'Be' and he was. But in that sense everything is the word of God. Why then is he in particular called the word of God! Because, as many scholars have, rightly explained, he came more directly as a result of this word. Jesus is thus a loyal servant of God who never claimed that he was in any sense divine. [Ma'ida, V:116-117]

Messengers are entrusted, we said, with the task of conveying God's word to other people. But this is not as simple as it looks. It implies many things which are not at first sight clear, and which the Qur'an therefore expounds and elaborates.

The most important point of which all Messengers are reminded, and which is very easy to forget or be heedless of, is that since their duty is only to convey the message they are not responsible for peoples' reaction to it, once they have made it clear to them. God has given man the power to understand the difference between truth and falsehood, especially in matters religious, once this has been explained to him. God has also given him the ability, by reason of his free-will, either to accept or reject this truth. And since it is only God who

knows what goes on in people's minds, it is only He who can judge who is worthy of being guided and who deserves to be left groping in the dark; and it is God who according to this knowledge guides whom He will and withholds His guidance from Whom He will. A prophet has no such power, and cannot, therefore, guide whom he loves. [Qasas, XXVIII: 56].

"Then remind them thou are only one who reminds, thou art not charged to oversee them." [Gashiya, LXXXVIII: 21-22].

He should not, therefore feel sad if people turn away from him, or impute falsehoods to his message [An'am, VI: 33-34]. But this is a most difficult rule to abide by. We love to be accepted by the community in which we live; many of us must have experienced that strange feeling of sadness, loneliness, and being lost when we come to live as aliens in a new community. We undergo a similar but more intense feeling, when as a result of our intellectual convictions we come to hold about life views that are entirely different from those of our own community. One easy and usual escape from the psychological and other hardships of such a life is to live in seclusion from society. Those who, for some reason cannot afford such a withdrawal, more often than not, sacrifice intellectual honesty for conformity with their community. Prophets have of course to live in the midst of the people for whom they are sent and they do not of course go to the extent of betraying their message. To have to cling tenaciously to the word of God, and yet live in the midst of people, is perhaps the greatest difficulty they have to put up with. This is made evident by the fact that most of the few occasions on which the Qur'an expresses God's disapproval of a certain line of behaviour taken by the Prophet Muhammad are related to his being so keen to win adherents as to verge on exceeding the desirable limits.

"Yet perchance if they believe wilt consume thyself, following not in this tiding, thou alter them of grief." [Kahf, XVIII: 6].

"Indeed they were near to seducing thee from that We revealed to thee, that thou mightest, forge against Us another, and then they would surely have taken thee as a friend. hnd had We not confirmed thee, surely thou were near to inclining unto them a very little; then would We have let thee taste the double of life and the double of death; and then thou wouldst have found none to help thee against Us. [Isra', XVII: 73-74].

**فداء الرسول** · 22-09-2013, 01:36

Belief in Qadar

The original meaning of the word Qadar is specified measure or amount whether of quantities or qualities. It has many other usages which branch out from this core. Thus yuqad-dir means, among other things, to measure or decide the quantity, quality, position, etc. of something before you actually make it. And it is this latter sense which interests us here.

"God is the creator of everything, but whatever He creates, He creates with qadnr. [Qamar, LIV: 49]

He knows before creating it, that He is going to create it and that it shall be of such and such magnitude, quality or nature etc. and specifies the time of its coming into being and passing away, and the place of its occurrence. If so, then one who believes in the true God should believe that there are no accidents in nature. If something disagreeable happens to him, he should say "God qad-dara (ordained), and He did what He willed" and not waste himself over wishing that it had not occurred, or worrying why it should occur. If on the other hand something agreeable happens to him he should not boast of it, but thank God for it.

"No affliction befalls in the earth or in yourselves, but it is in a Book, before We create it; that is easy for God; that you may not grieve for what escapes you, nor rejoice (vaingloriously) in what has been given to you, God loves not any man proud and boastful." [Hadid, LVII: 23].

If God yuqad-dir (predestines, predetermines etc.) everything, that includes our so called free actions. But if so in what way can they be said to be free, and how are we responsible for them? This question occasioned the appearance, at a very early history of Islam,of two extreme theological sects. One of them, called the Qadariya, asserted man's free will and responsibility to the extent of denying God's foreknowledge, and claiming that God knows our free made actions only after we have performed them. The other, called the Jabriyya, did just the opposite and claimed that there was no difference between the motions of inanimate things and our movements in performing so-called free actions, and that when we use intentional language we speak only metaphorically.

But there is no need to go to such extremes, since it is not difficult to reconcile Divine Qadar and human responsibility. God decided to create man as a free agent, but He knows (and how can He not know!) before creating every man how he is going to use his free will; what, for instance, his reaction would be when a Prophet clarifies God's message to him. This foreknowledge and its registering in a 'Book' is called Qadar.'But if we are free to use our will' a Qadari might say,'We may use it in ways that contradict God's will, and in that case we would not be right in claiming that everything is willed or decreed by God.' The Qur'an answers this question by reminding us that it was God who willed that we shall be wilful, and it is He who allows us to use our will.

"Surely, this is a Reminder; so he who will, takes unto his Lord a way, but you will not unless God wills." [lnsan, LXXVI: 29-30].

'If so', says a Qadari, 'He could have prevented us from doing evil.' Yes indeed He could.

"Had God willed, He would have brought them all together to the guidance; if thy Lord had willed whoever is in the earth would have believed, all of them, all together." [Yunus, X: 99].

"Had God willed, they were not idolaters; and we have not appointed thee a watcher over them neither art thou their guardian." [An'am, VI: 107]

But He had willed that men shall be free especially in regard to matters of belief and disbelief.

Say: "The truth is from your Lord; so let whosoever will believe, and let whosoever will disbelieve." [Kahf, XVIII: 29].

But men would not be so free if whenever any of them wills to do evil God prevents him from doing it and compels him to do good.

"II our actions are willed by Cod," someone might say, "then they are in fact His actions." This objection is based on a confusion God wills what we will in the sense of granting us the will to choose and enabling us to execute that will i.e. He creates all that makes it possible for us to do it. He does not will it in the sense of doing it, otherwise it would be quite in order to say, when we drink or eat or sleep for instance that God performed these actions. God creates them, He does not do or perform them. Another objection, based on another confusion, is that if God allows us to do evil, then He approves of it and likes it. But to will something in the sense of allowing a person to do it is one thing; and to approve of his action and commend it, is quite another Not everything that God wills He likes. He has, as we have just read in the Qur'an, granted man the choice betwen belief and disbelief, but He does not, of course, like men to disbelieve (to be thankless).

"If you art unthankful, God is independent of you. Yet He anpproves not unthankfulness in His servants; but if you are thankful, He will approve it in you." [Zumar, XXXIX: 7].

**فداء الرسول** · 22-09-2013, 01:37

The Day of Resurrection

The Qur'anic arguments for the reality of another life after death are intended to prove that it is possible and also desirable that there should be such a life, and that without believing in it our belief in the true God cannot be complete.

i. Many of the people whom the Prophet addressed in Makka did believe - as we said before - in a supreme God, but many of them thought that it was impossible for their dead and disintegrated bodies to be resurrected. They therefore mocked and laughed at the Prophet when he told them about it. The Qur'anic reply was that there was no reason for such astonishment and mockery because resurrection is not only logically but physically possible for the following reasons:

a. If it is God who created man in the first place, why should it be impossible for him to recreate him when he dies? Resurrection should be easier than original creation.
"He it is He who originates creation, then brings it back again and this (the latter) is easier for Him." [Rum, XXX: 27]

b. If you think about it carefully, you will come to see that the bringing of life to the dead is a common natural phenomenon. To believe in the possibility of the resurrection of human beings, a thinking person does not need to see a person coming to life again. It is enough to see other dead bodies coming to life.

"And of His signs is that thou seest the earth humble; then, when we send down water upon it, it quivers and swells. Surely He who quickens it is He who quickens the dead;
surely He is powerful over everything." [Fussilat, XLI: 39]

"Was he not a sperm-drop ? Then he was a blood clot, and He created and formed and He made of him two kinds, male and female. What! is He not able to quicken the dead?" [Qiyama, LXXV: 37-40]

ii. Why is resurrection desirable? Simply because without it, God would not be the Just and Wise and merciful God He is. God created men and made them responsible for their actions; some behaved well but others did not. If there is no future life in which the virtuous are rewarded and the vicious are punished, there would be no justice and the creation of men in that way and the sending of Prophets to them would be to no purpose at all. But this kind of behaviour is not expected of a man known to be rational and just, let alone the Perfect Creator.

"What! does man reckon he shall be left to roam at will! What! did you think that we created you only for sport and that you would not be returned to Us? [Mu'minun, XXIII: 115]

"Surely for the God, fearing shall be gardens of bliss with their Lord. What! shall we make those who have surrendered like to the sinners? What ails you then, how you judge? [Qaf: LXVIII: 34-36]

We have not created the heavens and earth, and what is between them, for vanity; such is the thought of the unbelievers." [Sad, XXXVIII: 27]

iii. Is the real and only motive for denying the reality of a life after death that which is expressed by the arguments which the deniers put forward, and to which the Qur'an replies! By no means, says the Qur'an. The real motive is often a psychological one. Those who do evil do not wish to be punished and it is this wishful thinking that leads them to deny the reality of a time when such punishment shall take place.

"Does man reckon We shall not gather his bones! Nay, but man desires to continue on as a libertine, asking, 'When shall be the Day of Resurrection!" [Qiyama, LXXV: 3-6]

"And none cries lies to it (the day of judgement) but every guilty aggressor." [Mutaffifin, LXXXIII: 12]

A question that is often raised in connection with reward and punishment in the hereafter and which causes some people to doubt the desirability if not the truth of such a life is, 'Do we do what is good because it is good or for fear of punishment and expectation of reward! If we do it for the former, then what is the use of believing in the hereafter, and if we do it for the latter we will not be acting morally. 'The answer to this question depends on whether God enjoins us to do an act because it is good, or whether it is this Divine injunction which makes the action good. And it seems to me to be very clear that the goodness of an act is logically prior to its being an object of a Divine injunction. Otherwise it would be a tautology to say 'God enjoins what is good' because it would only mean God enjoins what He enjoins. But the Qur'an abounds in statements like the former, and it is very clear that they are not intended to be tautological.

The answer to our original question then is that we do what is good because it is good. But since to give good for good is itself good, there is no contradiction in saying that one does good because the God whom he loves and in Whom he puts his trust tells him to do it, and because he expects to be rewarded by Him for doing it.

According to the Qur'an God created man of an original nature--called fitra--which possesses what we might call a moral sense, which enables man to recognize without any external aid certain acts like telling the truth and being grateful as good, and by reason of which he is inclined to do good once he comes to know it. True religion is built on the basis of this original human nature. Religion strengthens nature and brings to fruition the seeds of virtue that reside in it. That is why Islam is said in the Qur'an to be fitrat-Allah and why the Prophet says that he was sent only to perfect good conduct. The Qur'an praises those in whom this moral sense is sharp and condemns those in whom it has become so blunt that the ugliness of vice becomes in their eyes the model of beauty:

"But God has endeared to you belief, decking it fair in your hearts, and He has made detestable to you unbelief and ungodliness and disobedience. Those they are the right minded, by God's favour and blessing, God is All-knowing, All-wise." [Hujurat, XLIX: 7-8]

"Say: 'Shall we tell you who will be the greatest losers in their works.' Those whose striving goes astray in the present life while they think that they are working good deeds." [Kahf, XVIII: 103-104]

"And when he turns his back, he hastens about the earth, to do corruption there, and to destroy the tillage and the stock; and God loves not corruption." [Baqara, 11: 205]

So a Muslim does good because he is endeared to it, and eschews vice because it is detestable to him. But since a Muslim surrenders himself to God and loves and fears Him, and since God loves virtue and enjoins it and hates vice and forbids it, he does the former and avoids the latter in obedience to his Lord. And since those who do good shall--in the hereafter--live a life of bliss, the highest type of which would be the state of being near to God and enjoying His sight, while those who lead an evil life shall suffer all kinds of chastisement the most terrible of which shall be the state of being deprived from that sight, a Muslim would be wise to always have that future and eternal life in mind and endeavour to do here all kinds of work that would help to elevate his position there.

"Say: Is there any of Your associates who guides to the truth? Say: God--He guides to the truth; and which is worthier to be followed--he who guides to the truth, or he who guides not unless he is guided? what then ails you, how you judge ? [Yunus, X: 35]

"Say. If you love God, follow me and God will love you, and forgive you, your sins;" [Al-`Imran, III:31]

"Surely the pious shall be in bliss, upon couches gazing (at their Lord); thou knowest in their faces the radiancy of bliss as they are given to drink of a wine sealed, whose seal is musk. So after that let the strivers strive." [Mutaffifun, LXXXIII: 22-26]

Why should one who did good live in such bliss, one might ask? and the Prompt Qur'anic answer is:
"Shall the recompense of goodness be other than goodness." [Rahman, LV: 60]

**فداء الرسول** · 22-09-2013, 01:38

Summary 2

Some of the basic pillars of faith in Islam are:

1. Believe in Allah
There is one true eternal God.
He alone is worthy of our worship.
He does not beget,
neither has He been begotten.
He is the Creator of the universe.
His power has no limits.
He is sovereign over all. He knows all things.
No person or thing is beyond
His presence or influence.
He is perfect in all His attributes.

2. Believe in the angels

They are among His most honored creatures. Allah has assigned them
to fulfill specific tasks:
Some protect the believers
and keep a record of their actions.
Some are assigned to paradise,
and some are dedicated
to the worship of Allah.

3. Believe in all the Holy Books

Among these, the most important are:
The Tawrat, revealed to Moses
The Zabur, revealed to David
The Injil, revealed to Jesus
The Noble Qur’an,
revealed to Muhammad

4. Believe in all the prophets

Allah sent them with clear proofs,
so that no one will have an excuse
on the Day of Judgment.
Some of the prophets are:
Noah, Abraham, Ishmael, Isaac,
Jacob, Moses, Solomon, David,
Jesus the son of Mary,
and Muhammad.

5. Believe in the Last Day
There will be a final day of judgment.
Everyone will be resurrected
and each person will have to
give an account before God.
The pious will go to Paradise.
The evildoers will go to
the punishment of eternal fire.

6. Eternal Destiny

Allah is sovereign. He is in control.
He has complete
and perfect knowledge.
Whatever Allah wills,
will come to pass.
Whatever Allah does not will,
will never come to pass.

**فداء الرسول** · 22-09-2013, 01:39

WHERE IS ALLAH?

Allaah, the Exalted, has described Himself in His Book, and by the tongue of His Messenger sallallaahu 'alayhi wa sallam as Sublime, Supreme, and Lofty. The Qur'aan is full of proofs relevant to the Loftiness of Allaah.

Ahlus-Sunnah wal-Jama'ah believe in and confirm all of the attributes of Allaah without distorting their meaning, and that Allaah is above His seven heavens, above His 'Arsh, and separated from His creatures, and His creatures are separated from Him.

This discourse will provide the Scriptural proofs of the Loftiness of Allaah is an indivisible part of the inherent faculty of knowing Allaah with which Allaah has created mankind. Although the aqeedah of Loftiness of Allaah is part of man's innate knowledge and cannot be subjected to hypothetical of philosophical argumentation, there are some deviated sects who follow their whims and deny this intuitive and self-evident fact. For this reason, they have twisted Scriptural proofs and distorted them, and manipulated the texts to conform with their deviant argument.

All of the divine attributes are intrinsically related to the attribute of divine Loftiness. Therefore, accepting or rejecting them must be based on accepting or rejecting the Loftiness of Allaah. Whoever believes that Allaah is above His 'Arsh [The Throne of Allaah] and separated from His creatures, also believes in the rest of the attributes of Allaah, and believes as well that the heavens and the earth submit to His will, and that He is the Great Rubb of the worlds. Allaah does whatever He wills and rules according to His Own wishes. Glory be to Him.

Denial of the divine Loftiness is one of the basic doctrinal heresy promoted by the Jahmites [Jahmites are the followers of Jahm bin Safan (d. 128-745), a radical heretic. Among other things, they deny that Allaah, the Exalted, is above His Arsh, and they allege that He is everywhere] and their off-shoots of today in order to confuse the Muslims' minds. Denying this divine attribute also leads by necessity to the denial of the attribute of the istiwaa of Allaah above His Arsh. There is no doubt that the denial of the attributes of Allaah clashes with the clear Qur'aanic verses in which the unique essential attributes and beautiful names of Allaah confirmed. These attributes must be affirmed as identical with Allaah.

The essential divine attributes of Allaah constitute an integral part of His essence and are not superadded to it. They are accepted literally by Ahlus-Sunnah wal-Jama'h without questioning the 'how' of these attributes. To deny them is clear unbelief and heresy. It is for this reason this discourse has been prepared to deal with the creed of Loftiness of Allaah, or the question, 'Where is Allaah?' with the Scriptural evidences from the Qur'aan and the authentic prophetic traditions, as well as the traditions of those early Muslims, the pious predecessors.

THE QURANIC PROOFS

Allaah, the Exalted, commands the believers to refer their disputes and differences to His Book and the Sunnah of His Messenger sallallaahu 'alayhi wa sallam saying: "And when you differ in anything among yourselves, refer it to Allaah and His Messenger, if you believe in Allaah and the Last Day." [6]

Therefore, the words of Allaah, the Exalted, as well as the words of His Messenger sallallaahu 'alayhi wa sallam must be held as the ultimate and decisive judgment. No judgment or decision should take precedence over theirs whether in issues related to the divine attributes, or any other religious issue.

By their emphasis on reason in establishing religious truth, the rationalists, the modernists, and the Jahmites assert the preeminence of reason over the divine revelations. Whereas the Loftiness of Allaah which is clearly enunciated in the Qur'aan and the Sunnah, is beyond the reach of reason.

The true believers, contrary to the rationalists, believe that the 'Arsh of Allaah is above the seven heavens. They also believe that having created the seven heavens and the earth and what is in them, Allaah, the Exalted, has His great 'Arsh. Allaah says: "Declare your Rubb, the Supreme, to be far removed from every imperfection or impurity." [7]

The "Supreme", linguistically, is in the superlative signifying that Allaah is higher than everything and is above all things in essence, power, and invincibility. Commenting on this verse, Ibn al-Qayyim, may Allaah grant him His mercy, said: All Muslims in the past and in the present, when supplicating Allaah or imploring His help, they always raise their hands with palms towards the heaven. They do not lower their hands with palms towards the earth, nor do they turn them right or left, nor towards any other direction. They raise their hands up, knowing that Allaah is above them. The Muslims also say in prayer while prostrating, "I declare my Rubb, the Supreme, to be far removed from every imperfection or impurity."[8]

If Allaah is everywhere, as the deviated sects allege, why then the above verse does not read, 'Declare your Rubb, (around you), (below you), or (everywhere)?' Allaah says: "They fear their Rubb above them." [9]

This verse refers to the angels who are above us, and above them is our Rubb, the Blessed, the Exalted. Lest anyone be confused, Allaah confirms in this verse that He is above the angels who are the residents of the heavens: "The Compassionate has rose over the 'Arsh." [10]

And: "And verily, your Rubb is Allaah who created the heaven and earth in six days, and then rose over the 'Arsh." [11]

Allaah also says: "Are you sure that He Who is Above the heaven will not cleave the earth beneath you? Or are you sure that He Who is above the heaven will not send against you a stone-charged hurricane." [12]

The renowned exegetes and commentators are agreed that the One Who is above the heaven is none but Allaah Who has rose over His Arsh and is above it in the manner which suits His Majesty.

Those who believe that Allaah is everywhere base their argument on verses such as:"And He is Ilaah in the Heavens and He is Ilaah on the Earth!"

The term, 'Ilaah' is classical Arabic means, 'the worshipped'; thus the meaning of the above verse is, "It is He Who is worshipped in the heaven and worshipped on the earth". It would have been redundant were the verse to speak about the existence of Allaah in the heaven and on the earth, for the term Illah' is an adjective of Allaah, while the pronouns, 'He' in the verse is used in lieu of the name 'Allaah', therefor, when the name 'Allaah' replaces the pronoun 'He', we get the proper meaning of the verse: 'And it is Allaah Who is worshipped in the heaven and on the earth'. But according to the deviated sect who consider the term, 'Ilaah' as 'Allaah', we get the redundant meaning, 'And Allaah is Allaah in the heaven and Allaah is on the earth,' a sentence which is grammatically, linguistically and logically incorrect. Qatadah, a renowned exegete, interpreted this verse as: 'He is worshipped in the heaven and on the earth'.

Imaam al-Aajurri said: 'al-Ilaah, is the worshipped. He is worshipped in the heaven as He is worshipped on the earth.'

The Omnipresence of the Divine Knowledge

And He is Allaah above the heaven and on the earth He knows your private and public affairs. And He knows what you achieve. [13]

Those who deny that Allaah is above His 'Arsh, dubiously argue that this verse supports their argument. Their argument is refuted by realizing that this verse refers to the knowledge of Allaah, according to the renowned exegetes, not His essence. They further assert that this verse signifies that the knowledge of Allaah encompasses all things in the heavens and on the earth. The reference to the divine knowledge is made clearly by repeating the clause, 'He knows' twice in this verse, that is to say: "Allaah, the Exalted, knows the hidden and the open, and He knows what you achieve".

Had the verse ended with the word, 'earth', one might take their dubious argument into consideration, but Allaah, the Exalted, makes it abundantly clear that it is His knowledge, not His essence that encompasses all things. Another dubious argument is presented by those who deny the fact that Allaah, the Exalted, is above His 'Arsh, by alleging that the following verse supports their argument.

"Do you not see that Allaah knows all that is in the heavens and all that is on the earth? There is no secret counsel of three, but He is their fourth, nor of five, but He is their sixth, nor of fewer than that, nor of more, but He is with them wherever they may be. Then on the Day of Resurrection He will inform them of what they did. Surely, Allaah knows all things full well." [14]

The above verse, they contend, signifies that Allaah is essentially everywhere. This argument is refuted by the prominent exegete, Ibn Katheer who says: "This means that Allaah is well acquainted with their utterances, and private talks and thoughts."

Al-Qurtubi commented on this verse saying: "He knows and hears their private counsel. This is evidenced by the fact that the opening and concluding clauses of this verse confirm the knowledge of Allaah."

Al-Qasimi says: "The scholars among the Prophet's companions, who transmitted the meaning of the Qur'aan to their successors, held this verse to mean that Allaah is above His 'Arsh, but His knowledge is everywhere."

The linguistic analysis of this verse proves the following points:

1. The opening words of the above verse speak of Allaah's knowledge, not His location.

2. Private counsel, or secret talk, is the theme of this verse. Allaah says, 'There is no secret counsel of three, but He is their fourth.' He does not say, 'There are not three, but He is their fourth'. Thus the meaning becomes quite clear that it is the knowledge of Allaah what encompasses all His creatures.

3. Allaah confirms that He will inform them of their secret talk on the Day of Resurrection.

4.The verse ends, therefore, confirming Allaah's knowledge.

5. Allaah begins the surah of al-Mujadilah (Chapter 58), of which the verse in question is part, with the following verse: "Allaah has indeed heard the speech of the woman who pleads with you concerning her husband and complains to Allaah. And Allaah has heard your dialogue. Verily, Allaah is All-Hearing and All-Seeing." [15] Allaah, the Exalted, states that He has heard the woman who was complaining to the Prophet sallallaahu 'alayhi wa sallam, and has certainly heard her arguing with her husband, but He did not state in the verse that He was their third.

6. In the subsequent verse, Allaah emphasizes that He is well acquainted with the deeds of His slaves. If one were to believe that Allaah is essentially everywhere, it would follow then that He also dwells in filthy places. Only an insane person would dare to impute to Allaah such an attribute. Far removed is Allaah of what they ascribe to Him. It would also follow that Allaah is mingling with His creatures in the heavens and on the earth. Such belief has paved the way for panatheism [16], and promoted the myth of god incarnate. Allaah is far removed from what they ascribe to Him. It should be clear in the minds of the true believers that there is nothing to surround Allaah, the Exalted, nor is there a place to contain Him. Things and places are creatures, and Allaah is above all His creatures. All creatures need Him, while He is separated from His creatures, and stands in need of none of them. The Heaven is the Qiblah of the Du'a Muslims supplicate Allaah with their palms upheld because they believe Allaah is above the heaven. When confronted with this fact, those who deny the Loftiness of Allaah allege that Muslims supplicate in this manner only because heaven is the qiblah of du'aa or supplication.

7. The above allegation, to begin with, has no proof in the Qur'aan or the Sunnah, and it cannot be related to any of the Companions of the Prophet sallallaahu 'alayhi wa sallam nor to any of the Tabi'een, who succeeded them. There is no mention of this statement in the Book of Allaah or the Sunnah of the Messenger sallallaahu 'alayhi wa sallam. The issue of the qiblah is central to the religion of Islam, so every Muslim must be aware of it and especially the scholars of the Muslim ummah should have known it.

8. It is an established fact, that the Ka'bah is the qiblah of formal prayer as well as the du'aa or supplication. To declare the heaven or anywhere else to be the qiblah of du'aa is a gross bid'ah (innovation) and a clear breach of the Qur'aan, the Sunnah, and the consensus of the ummah, because the Muslims have one single qiblah, the Ka'bah.

9.The qiblah is the direction to which Muslims turn or face in prayer, and to face something is to look toward it. If the heavens were the qiblah, the Messenger sallallaahu 'alayhi wa sallam would have commanded his companions, with whom Allaah is pleased, to face the heavens in their prayer. On the contrary, the Muslims are forbidden to uphold their eyes while praying, but are to concentrate on the spot upon which their faces rest during prostration. The Messenger of Allaah sallallaahu 'alayhi wa sallam warned: "Let those who uphold their eyes while praying stop doing so, lest they become blind." [17] The Qur'aanic verses allow no room for such opinions. Allaah, the Exalted, specifically commanded His Messenger sallallaahu 'alayhi wa sallam and his ummah to face the direction of the Ka'bah in their prayers, saying: "And from wherever you come forth, turn your face toward the Sacred Mosque." [18] Then Allaah addresses the Muslims: "And wherever you may be, turn your faces toward it." [19] The Loftiness of Allaah is also proven by the following verse: "To Him ascend the good words, and He exalts the righteous deeds." [20]

This verse contains the clear words of Allaah, in which the verb "ascend" is used to indicate that Allaah is above and separated from His creatures. The ascendance of deeds is also proven by the words of the Prophet sallallaahu 'alayhi wa sallam describing the excellence of the period of time that falls after zawal of zenith. He said, "This is a time when the gates of the heavens are opened, and I hope that a good deed of mine would ascend to Allaah." The verb "ascend" in the text signifies that the good deeds are raised up to reach Allaah, the Exalted. And Allaah says:"The angels and ar-Rooh [21] ascend to Allaah in a day which is fifth thousand years long." [22] The Loftiness of the Creator is made clear by the great distance that separates the angels who inhabit the heavens from their Rubb above them. And Allaah says:"He manages all affairs from the heaven unto the earth." [23]

It should be borne in mind that this verse is preceded by the words of Allaah: "He rose over the Throne." And Allaah also says:"O, Issa (Jesus)! I will take you, and raise you to Myself." [24] Since Allaah addressed Issa saying: "I will take you, and raise you to Myself", what would those who believe that Allaah is every where answer when they are asked: "Where is Issa now?" They would say either Issa is everywhere, or he is in heaven. If they claim that Issa is everywhere, they would apostatize as a result of their equating Issa with Allaah in accordance with their claim that Allaah is everywhere. A claim which resembles the Christians' myth of god incarnate. But if they say, "Issa is in the heaven," they would admit that Allaah did raise Issa up to the heaven, and that Allaah is above the heavens. Allaah says:"Surely, your Rubb is the One who created the heavens and the earth in six days; then He istawa[25] on the Throne." [26]

This is one of the seven Qur'aanic verses in which Allaah, the Exalted, refers to His istiwa' on His 'Arsh. Ahlus-Sunnah are certain that the great 'Arsh of Allaah is above the seven heavens. They also believe that Allaah, having created the earth and apportioned its provisions, ascended above His great 'Arsh. Only those who believe otherwise hold these verses to be allegorical. Allaah, they say, "is everywhere", denying that He is above the 'Arsh. Exalted is Allaah, and far is He removed from their ascription. Quoting all or even most of the verses signifying Allaah's attribute of Loftiness would only enlarge the volume of this issue. There are about 215 verses in the Qur'aan containing the verb sent down with reference to either the Qur'aan, the previous Scriptures, or the angels.

PROOFS FROM AUTHENTIC PROPHETIC TRADITIONS

Authentic Prophetic traditions, as well as traditions of the Prophet's companions, with whom Allaah is pleased, and works of the Four Imaama and of the rest of the pious predecessors contain many textual as well as inferential proofs of Allaah's Loftiness. Allaah, the Exalted, praises His Messenger sallallaahu 'alayhi wa sallam and confirms his veracity and truthfulness by saying: "Nor does he speak of his own desire. It is only revelation revealed (to him.)" [27] And Allaah says:

"And whatsoever the Messenger commands you, adhere to it, and whatsoever he forbids you, abstain from it."

1. And the Messenger of Allaah sallallaahu 'alayhi wa sallam said: "I have been given the Qur'aan and similar to it therewith." [28]

2. The purified Sunnah is what the Prophet sallallaahu 'alayhi wa sallam meant by saying: "and similar to it therewith". The Sunnah is the second source of the Shari'ah of Islamic laws. Many traditions deal with the attribute of Allaah's Loftiness. The following are selected authentic traditions to whose authenticity all scholars of the hadith at all times have testified.

3. The Prophet sallallaahu 'alayhi wa sallam reported his eventful journey from Makkah to Jerusalem (al-Mi'raj) [29] and from there up to the heavens as follows: Jibreel took me up to the lowest heaven and requested its guards to open its gate. He was asked, 'Who is this?' He answered, 'Jibreel.' 'Who is with you?' They inquired. 'Muhammed sallallaahu 'alayhi wa sallam' He answered. They inquired. 'Has he been invited?' 'Yes'. Jibreel replied. Then someone greeted saying, 'He is most welcome'. The Prophet sallallaahu 'alayhi wa sallam continued, when the gate was opened, I entered and met Adam there. Jibreel said to me, 'This is your father, greet him'. Adam greeted me back, saying: 'Welcome, pious son and pious Prophet'. Then Jibreel ascended to the second heaven and requested its guards to open its gate. The questioning that took place in the lowest heaven was repeated before the gate was opened. The Prophet sallallaahu 'alayhi wa sallam described what he saw in every heaven, until finally he was taken up to the seventh heaven where obligatory prayers were prescribed to him. This authentic mutawatir [30] hadith speaks clearly in plain words and straightforward manner which is not liable to misconstruction or farfetched interpretations. The Prophet sallallaahu 'alayhi wa sallam was taken up to his Rubb from one heaven above the other. The Ahlus-Sunnah wal-Jama'ah believe that the Mi'raj was neither an illusion nor a vision, rather real and essential. Had Allaah been everywhere, why would the Prophet sallallaahu 'alayhi wa sallam be taken all the way up to the seventh heaven? Allaah would have prescribed to him the Salaah on earth rather than in the seventh heaven.

4. Adullah bin Amr reported that the Prophet sallallaahu 'alayhi wa sallam said: "Be merciful to those on earth, so that the One above the heavens will be merciful to you." [31] Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "The angels of death usually attend the dying person. If he is pious, they would address his soul saying, 'O good soul! Come out of the good body, and rejoice in the annunciation of mercy and provision from the Rubb Who is well pleased with you'. The angels would keep coaxing it with these words until the soul emerges from the body. Then it would be taken up to the heaven where permission to open the gates of the heaven would be sought. The guards would inquire, 'Who is this?' 'So and so', the angels would answer. The guards would say: 'O good soul! You are welcome'. The soul would be flattered by such words and finally be taken up to heaven above which is Allaah." [32] It is quite evident that Allaah, the Exalted, is above the seven heavens. Otherwise, why would the souls and the believers deeds be taken up to the heavens to reach Allah?

5. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "The angel of death used to appear to people whose souls he would collect. When he came to the Prophet of Allaah, Musa alayhis-salaam to collect his soul, Musa punched out his eye. The angel of death ascended to his Rubb, the Glorious, and said to Him, My Rubb! You have sent me down to Musa who punched out my eye. Had he not been honored by You, I would have given him hard time..." The angel of death descended to Musa from the heaven to collect his soul. He did not come to him from east, west, north, or south, nor did he emerge from the earth, and then he ascended to His Rubb Who is above the heavens.

6. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "There are hundred levels in Jannah which Allaah has prepared for the Mujahideen who fight in His cause. Between on level and another is a distance which is equal to that between the earth and the heaven. When you ask Allaah, azza wajull, ask Him for Firdaws, because it is situated in the midst and Highest point of Jannah from where the rivers of Jannah spring, and above it is the 'Arsh of the Most Merciful." [33]

7. Mu'awiyah as-Sahmi reported: "I had some sheep which I kept between Uhud and Juwaniyyah with a slave-girl to look after them. One day, I went out to check on my sheep and discovered that a wolf had devoured one of them. Since I am just a human, (I became angry) and struck the girl. Later on, I came to the Prophet sallallaahu 'alayhi wa sallam and reported to him the incident. He terrified me with the gravity of my action. I said, 'Messenger of Allaah'! Shall I free her (as an expiation of my sin.) He said 'Call her over'. When I did, he asked her, 'Where is Allaah?' She said, 'Above the heavens'. Then he asked her, 'Who am I?' She said, 'The Messenger of Allaah sallallaahu 'alayhi wa sallam'. Thereupon, the Messenger of Allaah sallallaahu 'alayhi wa sallam ordered me, 'Free her. She is a believer'." [34] The above hadith, according to Shaikh Kahlil al-Harras, is a luminous proof of the Loftiness of Allaah, the Exalted. Here is a man who wronged his female slave by striking her, and wanted to expiate his sin by giving her freedom in return. The Prophet sallallaahu 'alayhi wa sallam chose one particular question, 'Where is Allaah?' Then the slave girl gave him the correct answer, 'Above the heaven'. The Prophet sallallaahu 'alayhi wa sallam declared her to be a believer. Does not the above the hadith stand as a solid proof that Allaah is above the heaven? Doubtlessly, that slave girl, the shepherdess, knew her Rubb more than those ignorantly claim that Allaah is everywhere!

8. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "Our Rubb, the Blessed, the Exalted, descends to the lowest heaven every night, during the last third of the night, and says: 'Anyone calls Me, I will respond to him? Is there anyone asking for anything? I will give it to him? Is there anyone seeking My forgiveness, I will forgive him?' " [35] The words of the Prophet sallallaahu 'alayhi wa sallam: 'Our Rubb, the Blessed, the Exalted, descends to the lowest heaven', clearly indicate the essential Highness or Loftiness of Allaah, the Exalted. Were Allaah to exist everywhere, there would be no need for the Prophet sallallaahu 'alayhi wa sallam who knew Allaah best, to say, 'Allaah descends', nor would there be a reason to distinguish one portion of the night from another. There is only one answer to this: Allaah, the Blessed, the Exalted, is above the seven heavens, and above the great 'Arsh.

9. Abu Hurairah reported that the Prophet sallallaahu 'alayhi wa sallam said: "Allaah will descend to His slaves on the Day of Resurrection." [36] It is the Day when Allaah will come down to pass His judgment.

10. In another tradition, the Prophet sallallaahu 'alayhi wa sallam said: "Allaah will gather the first and the last of His slaves for an appointed certain Day, when they will remain for forty years with their eyes uplifted towards heaven waiting for the decisive judgment. Allaah will then descend in coverings of clouds from His 'Arsh to the Kursi."

THE STANDPOINT OF THE COMPANIONS Radiallaahu 'anhum

1. Zainab, the wife of the Prophet sallallaahu 'alayhi wa sallam, used to claim excellence over the rest of his wives by telling them, 'It is only your parents who gave you in marriage to the Prophet sallallaahu 'alayhi wa sallam, while it is Allaah Who gave me in marriage to him from above the seven heavens.' [37]

2. In another narration, she said to the Prophet sallallaahu 'alayhi wa sallam, 'It is the Rahmaan, the Merciful, Who married me to you from above His 'Arsh.'

3. Ibn Abbas, may Allaah be pleased with him, said to Aa'ishah, the wife of the Messenger of Allaah sallallaahu 'alayhi wa sallam when she was on her death bed: "Of all his wives you were the most beloved to the Messenger of Allaah sallallaahu 'alayhi wa sallam, and he used to live only the pure. Allaah, the Exalted sent down your exoneration from above the seven heavens which was brought down by Jibreel. There is not a single masjid of the masajid of Allaah but the verses of your exoneration [38] are recited in it day and night." Aa'ishah, the wife of the Prophet sallallaahu 'alayhi wa sallam in this world and in the world to come, Mother of the Believers, whom the pervasive-minded sect tried to dishonor, but Allaah, the Exalted, exonerated her honor and condemned those who spread the lies against her.

4. In his speech subsequent to the death of the Prophet sallallaahu 'alayhi wa sallam, Abu Bakr as-Saddiq said: "He who was worshipping Muhammed sallallaahu 'alayhi wa sallam, (let him know that) Muhammed is dead, and he who was worshipping Allaah, (let him know that) Allaah is above the heaven Ever-Living, never dies'." [39]

5. Ibn Umar passed by a shepherd and asked him, 'Do you have a sheep fit for slaughter? 'Its owner is around', the shepherd answered. 'Tell him that the wolf devoured it'. Ibn Umar said to him. Thereupon, the shepherd uplifted his head towards the heaven and said, 'Then where is Allaah?' Ibn Umar responded, 'By Allaah. It is I who should have said, 'Where is Allaah.' He later on bought off the sheep and the shepherd and freed the latter and gave him the sheep. [40]

6. Abdurrahman al-Mahdi [41] said: "There is no one more evil among the people of whims than the followers of Jahm. All their deviant beliefs revolve around one theme; 'There is no one above the heaven.' I believe, by Allaah, that they should not be married from, nor to inherit Muslims nor to be inherited by Muslims." This opinion of Ibn Mahdi is shared by many among the pious predecessors.

7. Wahab b. Jareer said: "Beware of the opinions of Jahm's followers, for they try to convince people that there is nothing above the heavens. Their statements are only from Iblees's revelation, and it is only infidelity".

THE STANDPOINT OF THE FOUR RENOWNED IMAAMS

Imaam Abu Hanifah [43]

Abu Muti' Al-Balkhi reported:"I asked Imaam Abu Hanifah about a person who says, 'I do not know whether my Rubb is, above the heavens or on earth?' Abu Hanifah, may Allaah grant him His mercy, said: 'A person who makes such a statement becomes an apostate because Allaah, the Exalted says, 'The Merciful has ascended above the 'Arsh, and the 'Arsh of Allaah is above His heavens'. I further asked Abu Hanifah, 'What if such a person admits, Allaah is above His 'Arsh, but exclaims, I do not know whether His 'Arsh is above the heavens or on earth'. Abu Hanifah responded: 'If he denies that the 'Arsh is above the heavens, he is an apostate." [44] If the person apostatizes by saying that he did not know where is the 'Arsh of Allaah, then by right a person who denies the Loftiness of Allaah altogether is definitely worse than an apostate.

Imaam Maalik [45]

Abdullah bin Nafi' reported: Maalik bin Anas said:'Allaah is above the heavens, but His knowledge encompasses everything. Nothing escapes His knowledge.' [46]

Imaam Ash-Shafi'ee [47]

Imaam ash-Shafi'ee said:"The creed which I hold is the same creed the Muslims before me were holding, namely, the Testimony of Faith: "There is no god worthy of being worshipped except Allaah, that Muhammed is the Messenger of Allaah, and that Allaah is above His 'Arsh, above the heavens. He descends to the lowest heaven whenever He wishes." [48] Imaam ibn Khuzaimah, a Shafi'ite himself, said: "Whoever disacknowledges that Allaah is above His 'Arsh, above His seven heavens, and that He is separated from His creatures, is a Kafir, (unbeliever). Such person must be ordered to repent and disavow his belief, or else he must be beheaded and thrown on a garbage dump so that neither Ahlul-Qiblah [49] nor Ahludth-dthimmah [50] be annoyed by the foul odor of his carcass." [51] Abu Bakr Muhammad at-Tamimi, a Shafi'ite Imaam of Naisaboor, said:"I do not pray behind a person who denies the attributes of Allaah and does not recognize that Allaah is above His 'Arsh." [52]

Imaam Ahmad [53]

He was asked: "Is Allaah above His 'Arsh, above the seventh heaven, separate from His creatures, and is His knowledge and power encompassing everything everywhere? He replied: 'Certainly, He is above His 'Arsh and nothing escapes His knowledge." [54] All of the above show that the entire Muslim ummah, in the past and present, is in unison regarding the belief in the Loftiness and Supremacy of Allaah, the Exalted.

DUBIOUS ARGUMENTS

Adherents of certain deviant sects promote a false belief that Allaah is omnipresent Who inheres in His creation. Rational arguments are deadly available to refute the blasphemy of the Jahmites and those who try to revive their belief today. To prove that Allaah is above His 'Arsh, and above the seventh heaven in a manner that suits His Majesty, the Imaam of Ahlus-Sunnah, Ahmad bin Hanbal, may Allaah be pleased with him, refuted their belief more than one thousand years ago, when he wrote: "Where Allaah is and Where He is not - An exposition of the denial of the Jahmites that Allaah is above the 'Arsh."

We asked them "Why do you deny that Allaah is above the 'Arsh when He has said: 'The Merciful has the 'Arsh? [55] And again,' 'Who in six days created the Heavens and the earth then the 'Arsh,' [56] They replied: "He is under the seven earths as He is on the 'Arsh; He is in heaven, on earth and in every place; there is no place where He is not, nor is He is one place to the exclusion of any other." And they quoted the verse: "And He is Ilaah in the heavens and He is Ilaah on the Earth!" If you wish to prove the falsehood of the Jahmites who claim that Allaah exists everywhere, not in one particular place, ask them, 'Is it not true that Allaah was existent when there was nothing in existence?' The Jahmites' answer would be: "Certainly, there was nothing before Allaah." Then ask them, "Did Allaah create the creation within Himself or outside of Himself?" The Jahmites would be compelled to choose on of the following three answers:

1. If the Jahmites assert that Allaah created the creation within Himself, they would then become apostate instantly by claiming that the Jinn, humans and Satans are all dwelling within Allaah.

2. If the Jahmites assert that Allaah created the creation outside Himself but dwelled in them afterwards, they would also become apostate instantly by claiming that Allaah dwells in His creatures.

3. But if the Jahmites say that Allaah created the creation outside Himself and has never dwelled in them, they would by giving this answer, join the folds of Ahl-As Sunnah, for by giving this answer they denounce their own deviant beliefs.

Allaah, the Exalted, described Himself in the Torah too that He is above His creatures. Ka'bul-Ahbaar said: "Allaah, azza wajall, [57] said in the Torah, 'I, Allaah Am above My slaves, and My 'Arsh is above My creatures, and I am upon My 'Arsh running the affairs of My slaves. Nothing is hidden from Me neither in heaven nor on the earth." [58]

Finally, it may be worthwhile to say that even the enemy of Allaah, Fir'awn (Pharoah), who flagrantly claimed to be a god of his people, knew where Allaah is more than the followers of Jahm today. Allaah says: And Fir'awn said, 'O, Haman, build for me a tower that I may reach the ways; the ways to heavens so that I may have a look at the Ilaah of Musa.' [59] Now consider the words of Fir'awn who wanted Haman to build a tower for him that he might climb all the way to the heavens to see the Rubb of Musa, for Musa already told him that Allaah to Whom he is inviting him is above the heavens, and compare this with the groundless argument of the Jahmite off-shoots of today. A Muslim wonders how could those who believe that Allaah is Omnipresent rationalize such assertion knowing that Allaah, the Omnipotent, will collect the earth in His hand and fold the heavens in His right hand, as evidenced by the following divine stern warning. And they have not venerated Allaah with the veneration that is due Him, for on the Day of Resurrection, the earth will be collected in His hand and the heavens will be folded up in His right hand. [60] Were the above verse to be the only proof of Allaah's Loftiness, it would have been more than sufficient. It is certainly sufficient to those who fear Allaah and give Him the true veneration that is due to Him.

CONCLUSION

The first three Muslim generations whose righteousness the Messenger of Allaah sallallaahu 'alayhi wa sallam testified for, and whose merits surpassed the merits of all succeeding generation. They are the Companions of the Prophet sallallaahu 'alayhi wa sallam and the two generations that followed them. They all believed in the apparent meaning of the Qur'aanic ayaat that deal with the divine attributes without giving them farfetched interpretations based on Greek philosophies.

The Believer must believe that there is none like unto Allaah, the Exalted, in His essence, attributes, nor His actions. He must also believe that Allaah stands in need of none of His creatures. Neither a thing nor a place encompasses Him. He is above His 'Arsh, above the seventh heaven, and above all His creature essentially and realistically not allegorically.

There is none of His creatures that touches Him. Based on this it is not permissible to say that Allaah is everywhere, or He inheres in any of His creatures, for Allaah was when there was nothing. He who asserts that Allaah is not outside the universe, not only denies the existence of Allaah, but he worships a non-existent god. We ask Allaah to keep us on the straight path of His Messenger sallallaahu 'alayhi wa sallam and his Companions and to make us join their company on the Day when neither wealth nor offspring would avail. Walhamdu lillahi Rabbil-aalameen.

This discourse has been based mainly on two books: Ithbat Uluwil-Lah, by Usamah bin Yusuf al-Qassas, may Allaah grant him His mercy, and Ar-Rahman alal Arsh Istawa, by Dr. Awad Mansoor

**فداء الرسول** · 22-09-2013, 01:40

Where does evil come from

Is God Pure, Good, Loving and Fair?

If so, then where does evil, hatred and injustice
come from?

Allah tells us He is Pure, Loving, and absolutely Just in every respect. He says He is the Best of Judges. He also tells us the life we are in here is a test. He has created everything existing and He created whatever happens as well. There is nothing in this existence except what He has created. He also says in the Quran He created evil (although He is not evil). He is using this as one of the many tests for us.

Consider people who do so much evil in the earth and then live to a ripe old age in the splendor and wealth of their ill-gotten gains and die without ever being taken to task for their deeds. Where is the justice or fairness in this? Allah provides a clear answer for us in Quran as to what is in store for these most evil of people:

A brief enjoyment in this world! - and then unto Us will be their return, then We shall make them taste the severest torment because they used to disbelieve [in Allah, belie His Messengers, deny and challenge His proofs, signs, verses, etc.] [Noble Quran 10:70]

That Day mankind will proceed in scattered groups that they may be shown their deeds.
So whoever does good equal to the weight of an atom, shall see it.
And whoever does evil equal to the weight of an atom, shall see it. [Noble Quran 99:6-8]

Do people think that they will be left alone because they say: "We believe," and will not be tested.
And We indeed tested those who were before them. And Allah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allah knows all that before putting them to test).
Or those who do evil deeds think that they can outstrip Us (i.e. escape Our Punishment)? Evil is that which they judge!
Whoever hopes for the Meeting with Allah, then Allah's Term is surely coming. And He is the All-Hearer, the All-Knower.
And whosoever strives, he strives only for himself. Verily, Allah is free of all wants from the 'Alamin (mankind, jinns, and all that exists).
Those who believe [in the Oneness of Allah (Monotheism) and in Messenger Muhammad peace be upon him , and do not apostate because of the harm they receive from the polytheists], and do righteous good deeds, surely, We shall remit from them their evil deeds and shall reward them according to the best of that which they used to do.
And We have enjoined on man to be good and dutiful to his parents, but if they strive to make you join with Me (in worship) anything (as a partner) of which you have no knowledge, then obey them not. Unto Me is your return, and I shall tell you what you used to do.
And for those who believe (in the Oneness of Allah and other items of Faith) and do righteous good deeds, surely, We shall make them enter in (the entrance of) the righteous (i.e. in Paradise).
Of mankind are some who say: "We believe in Allah," but if they are made to suffer for the sake of Allah, they consider the trial of mankind as Allah's punishment, and if victory comes from your Lord, (the hypocrites) will say: "Verily! We were with you (helping you)." Is not Allah Best Aware of what is in the breast of the 'Alamin (mankind and jinns)?
Verily, Allah knows those who believe, and verily, He knows the hypocrites [i.e. Allah will test the people with good and hard days to discriminate the good from the wicked (although Allah knows all that before putting them to test)].
[Noble Quran 29:2-11]

Reward and punishment are definitely a part of the Next Life on a very permanent basis. Those who suffer in this life and seemly have nothing to show for all their hard works, good deeds and sacrifices and maintaining the faith can look forward to a far greater reward in a place where these things will not be temporary but rather they will be for eternity. Those who corrupt, violate, injure and do evil and destruction seem to escape any justice here, yet in the Next Life they too will see the fruits of their labors, and certainly they will be paid according to what they have done as well.

As regards oppression, this is something Allah forbids for Himself to do to anyone and He hates it when anyone oppresses someone else. He does have absolute power over everything. He allows sickness, disease, death and even oppression so we can all be tested in what we do.

**فداء الرسول** · 22-09-2013, 01:41

Is man’s fate predestined or does he have freedom of will?

Does man has freedom of choice or is he following a course set by Allaah?.

Praise be to Allaah.
Shaykh Ibn ‘Uthaymeen was asked this question and said: The questioner should ask himself whether anyone forced him to ask this question, and does he choose the kind of car that he drives? And other such questions. Then the answer as to whether he is following a course set by Allaah or has freedom of choice will become clear to him.

Then he should ask himself whether accidents happen to him by his choice? Or whether he falls sick by his choice? Or will he die by his choice?

And other similar questions. Then the answer as to whether he is following a course set by Allaah or has freedom of choice will become clear to him.

The answer is that the things that the wise person does, he undoubtedly does by his choice. Listen to the words of Allaah (interpretation of the meaning):

“So, whosoever wills, let him seek a place with (or a way to) His Lord (by obeying Him in this worldly life)!”

[al-Naba’ 78:39]

“Among you are some that desire this world and some that desire the Hereafter”

[Aal ‘Imraan 3:152]

“And whoever desires the Hereafter and strives for it, with the necessary effort due for it (i.e. does righteous deeds of Allaah’s obedience) while he is a believer (in the Oneness of Allaah — Islamic Monotheism) — then such are the ones whose striving shall be appreciated, (thanked and rewarded by Allaah)”

[al-Isra’ 17:19]

“he must pay a Fidyah (ransom) of either observing Sawm (fasts) (three days) or giving Sadaqah (charity — feeding six poor persons) or offering sacrifice (one sheep)”

[al-Baqarah 2:196]

But if a person wants to do something and he does it, we know that Allaah has willed it. Allaah says (interpretation of the meaning):

“To whomsoever among you who wills to walk straight.

And you cannot will unless (it be) that Allaah wills — the Lord of the ‘Aalameen (mankind, jinn and all that exists)”

[al-Takweer 81:28-29]

Because His Lordship (ruboobiyyah) is complete and perfect, nothing can happen in the heavens or on earth except by His will.

With regard to things that happen to a person or that he does without choosing or willing them, such as sickness, death and accidents, they are purely divine will (al-qadar) and the person has no choice or will with regard to them.

And Allaah is the Source of strength.

Majmoo Fataawa al-Shaykh Ibn ‘Uthaymeen, vol. 2.

**فداء الرسول** · 22-09-2013, 01:42

SHIRK

Shirk - associating partners with Allaah

This is the most serious of all prohibitions, according to the hadeeth narrated by Abu Bakrah, who said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Shall I not tell you of the most serious of the major sins?’ three times. We said, ‘Of course, O Messenger of Allaah!’ He said, ‘Associating anything in worship with Allaah . . .’”

(Agreed upon; see al-Bukhaari, no. 2511, al-Bagha edition).

Every other sin may be forgiven by Allaah, apart from shirk, which requires specific repentance, as Allaah says (interpretation of the meaning):

“Verily, Allaah forgives not that partners should be set up with Him in worship, but He forgives except that (anything else) to whom He pleases . . .” [al-Nisaa’ 4:48]

One of the forms of shirk which is particularly widespread in Muslim countries is:

Grave-worship,the belief that dead awliyaa’ (“saints”) can fulfil one’s needs or help at times of distress, and calling upon them for aid. Allaah says (interpretation of the meaning):

“And your Lord has decreed that you worship none but Him . . .” [al-Israa’ 17:23]

Similarly, they call upon dead Prophets, righteous people and others to intercede for them or to rescue them from some calamity, but Allaah says (interpretation of the meaning):

“Is not He (better than your gods) Who responds to the distressed one, when he calls Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? . . .” [al-Naml 27:62]

Some of them have adopted the habit of mentioning the name of a shaykh or wali (“saint”) when they stand up, or sit down, or stumble, or encounter problems or distress, so they might say “O Muhammad!” or “O ‘Ali!” or “O Husayn!” or “O Badawi!” or “O Jeelaani!” or “O Shaadhili!” or “O Rifaa’i!” - or they may call upon al-’Aydaroos or Sayyidah Zaynab or Ibn ‘Alwaan. Allaah says (interpretation of the meaning):

“Verily those whom you call upon besides Allaah are slaves like you . . .” [al-A’raf 7:194]

Some of those who worship graves walk around them as if in Tawaaf, and acknowledge their corners, or touch them, kiss them, wipe their faces with their dust, prostrate towards them when they see them, or stand before them in fear and humility, praying for whatever they need of healing from some disease, or for a child, or for help with some difficulty. Sometimes they call upon the occupant of the grave, saying “O my master, I have come to you from far away, so do not let me down.” But Allaah says (interpretation of the meaning):

“And who is more astray than one who calls (invokes) besides Allaah such as will not answer him till the Day of Resurrection, and who are (even) unaware of their calls (invocations) to them?” [al-Ahqaaf 46:5]

The Prophet (peace and blessings of Allaah be upon him) said: “Whoever dies calling on someone else as a rival to Allaah, will enter Hell.” (Reported by al-Bukhaari, al-Fath, 8/176).

Some of them shave their heads at the graves, and some have books with titles like Manaasik Hajj al-Mashaahid (“The Rituals of Pilgrimage to Shrines”), mashaahid or shrines referring to graves or tombs of awliyaa’. Some of them believe that the awliyaa’ are running the affairs of the universe and that they have the power to benefit or harm. Allaah says (interpretation of the meaning):

“And if Allaah touches you with hurt, there is none who can remove it but He; and if He intends any good for you, there is no one who can repel His Favour . . .” [Yoonus 10:107]

It is also shirk to make a vow to any other than Allaah, as is done by those who vow to bring candles or lights for the occupants of the graves.

Another manifestation of al-shirk al-akbar is

sacrificing to anything other than Allaah.

Allaah says (interpretation of the meaning):

“Therefore turn in prayer to your Lord, and sacrifice (to Him only)” [al-Kawthar 108:2]

- i.e., sacrifice to Allaah and in the name of Allaah. The Prophet (peace and blessings of Allaah be upon him) said:

“Allaah will curse the one who sacrifices to anything other than Allaah.” (Reported by Imaam Muslim, may Allaah have mercy on him, in his Saheeh, no. 1978, ‘Abd al-Baaqi edition). This sin combines two haraam deeds, that of sacrificing to anything other than Allaah and that of sacrificing in the name of anything other than Allaah, both of which make the meat of the animal slaughtered haraam. One of the forms of sacrificing to anything other than Allaah which was known during the first Jaahiliyyah and is still widespread nowadays is the practice of “offering a sacrifice to the jinn,” whereby upon buying or constructing a house, or digging a well, people slaughter an animal at its entrance, out of fear of harm from the resident jinn. (See Tayseer al-’Azeez al-Hameed, al-Iftaa’ edition, p. 158)

Another widespread form of al-shirk al-akbar is the sin of

allowing what Allaah has forbidden and forbidding what Allaah has allowed, or believing that anyone has the right to do so except Allaah, or referring matters for judgement to jaahili (non-Islamic) courts freely and by choice, and believing that this is permissible. Allaah has mentioned this form of major kufr in the Qur’aan (interpretation of the meaning):

“They (Jews and Christians) took their rabbis and their monks to their lords besides Allaah (by obeying them in things which they made lawful or unlawful according to their own desires without being ordered by Allaah). . .” [al-Tawbah 9:31]

When ‘Adiyy ibn Haatim heard the Prophet (peace and blessings of Allaah be upon him) recite this aayah, he said, “But they were not worshipping them.” The Prophet (peace and blessings of Allaah be upon him) replied, “Yes, but they permitted things that Allaah had forbidden, and the people accepted this, and they forbade things that Allaah had allowed, and the people accepted this too, and this is a form of worshipping them.” (Reported by al-Bayhaqi in al-Sunan al-Kubraa, 10/116. See also al-Tirmidhi, no. 3095. Al-Albaani classified it as hasan in Ghaayat al-Maraam, p. 19).

Allaah described the mushrikeen as (interpretation of the meaning): “. . . [those who do not] forbid that which has been forbidden by Allaah and His Messenger and those who acknowledge not the religion of truth . . .” [al-Tawbah 9:29]

And Allaah said (interpretation of the meaning): “Say: ‘Tell me, what provision Allaah has sent down to you, and you have made of it lawful and unlawful.’ Say: ‘Has Allaah permitted you (to do so), or do you invent a lie against Allaah?’” [Yoonus 10:59]

Other widespread forms of shirk are:

magic, fortune-telling and divination. Magic (sihr) is an act of kufr, and one of the seven sins which doom a person to Hell. It causes harm but no benefit. Allaah says of the one who learns it (interpretation of the meaning):

“. . . And they learn that which harms them and profits them not . . .” [al-Baqarah 2:102]

“. . . and the magician will never be successful, no matter what amount (of skill) he may attain).” [Ta-Ha 20:69]

The one who deals in magic is a kaafir, as Allaah says (interpretation of the meaning):

“. . . Sulayman did not disbelieve, but the shayaateen (devils) disbelieved, teaching men magic and such things as came down at Babylon to the two angels, Haaroot and Maaroot, but neither of these two (angels) taught anyone (such things) things till they had said, ‘We are only for trial, so disbelieve not (by learning this magic from us).’ . . .” [al-Baqarah 2:102]

The prescribed punishment for the one who practices magic is death, and his income is haraam and impure. But people who are ignorant wrongdoers and weak in faith go to magicians to help them harm someone or take revenge on someone. Some people commit the sin of going to a magician to ask his help in undoing the magic of someone else, when they should turn to Allaah to help them and heal them, by reciting His words, such as the soorahs that offer protection (al-Falaq and al-Naas), and so on.

Fortune-tellers and their ilk are kaafirs who disbelieve in Allaah, because they claim knowledge of the Unseen, but no one has knowledge of the Unseen except Allaah. Many of these fortune-tellers take advantage of simple-minded people and take their money. They use many methods such as drawing lines in the sand, throwing sea-shells, reading palms, teacups (or coffee cups), crystal balls and mirrors, and so on. If they get it right one time, they get it wrong ninety-nine times, but ignorant people remember only the one time when these liars get something right. They go to them to find out about the future, whether they will be successful in marriage or business, or to help them find something they have lost, and so on. The ruling concerning the person who visits a fortune-teller is: if he believes what he says, he is a kaafir who has left Islaam, on the basis of the hadeeth in which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller or a soothsayer and believes in what he says has disbelieved in what was revealed to Muhammad.” (Reported by Imaam Ahmad, 2/429; see also Saheeh al-Jaami’, 5939). If a person does not believe that they have knowledge of the Unseen, but he goes out of curiosity or whatever, he is not a kaafir, but his prayers will not be accepted for forty days, as the Prophet (peace and blessings of Allaah be upon him) said: “Whoever goes to a fortune-teller and asks him about something, his prayers will not be accepted for forty nights” (Saheeh Muslim, 4/1751) - even though it is still obligatory to pray and to repent for this sin.

Astrology, or believing that the stars and planets have an influence on people’s lives and events.

Zayd ibn Khaalid al-Juhani reported: “The Messenger of Allaah (peace and blessings of Allaah be upon him) led us in the morning prayer at al-Hudaybiyah after rain had fallen during the night. When he had finished, he turned around to face the people and said: ‘Do you know what your Lord says?’ They said, ‘Allaah and His Messenger know best.’ He said: ‘[Allaah says]: This morning one of My slaves became a believer in Me and one became a disbeliever. As for the one who said, “We have been given rain by the grace and mercy of Allaah,” he is a believer in Me and a disbeliever in the stars; as for the one who said, “We have been given rain by such-and-such a star,” he is a disbeliever in Me and a believer in the stars.’” (Reported by al-Bukhaari; see Fath al-Baari, 2/333)

Similarly, the one who reads the horoscopes in newspapers and magazines and believes what they say about the influence of the stars and planets is a mushrik, and the one who reads them for entertainment is a sinner, because it is not permitted to entertain oneself by reading things that contain shirk, because Shaytaan will try to lead him to shirk through this.

Yet another form of shirk is believing that certain things can bring benefit when the Creator has not made them so. For example. some people believe in amulets and spells, or wearing certain types of pearls or seashells or metal earrings and so on, on the advice of fortune-tellers or magicians or in accordance with inherited customs. So they hang them around their own or their children’s necks to ward off the evil eye - or so they claim; or they tie them onto their bodies or hang them in their cars and homes, or wear rings with special stones, thinking that these things can relieve or ward off distress. This without a doubt is contrary to the idea of relying on Allaah, and will only result in making a person even more weak, like seeking medicine in a haraam way. These amulets obviously contain much shirk, such as seeking the help of some jinns and devils, or vague drawings and illegible writing. Some of these liars even write aayaat from the Qur’aan, or mix them with words of shirk, or write them with impure substances such as menstrual blood. Hanging up these amulets or tying them to one’s body is haraam because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever hangs up an amulet is guilty of shirk.” (Reported by Ahmad, 4/156; see also Silsilat al-Saheehah, no. 492).

If the one who does this believes that these things can cause benefit or harm instead of Allaah, he is a mushrik who is guilty of al-shirk al-akbar. If he believes that they are a means of causing benefit or harm, then he is a mushrik who is guilty of al-shirk al-asghar, which includes shirk that consists of attributing causes to things other than Allaah.

Showing off in worship: among the conditions for any good deed to be acceptable are that it should be free of any kind of showing off and within the framework of the Sunnah. The person who performs acts of worship, like praying, in order to be seen by other people is a mushrik and his deed is unacceptable. Allaah says (interpretation of the meaning):

“Verily, the hypocrites seek to deceive Allaah, but it is He Who deceives them. And when they stand up for prayer, they stand with laziness and to be seen of men, and they do not remember Allaah but little.” [al-Nisaa’ 4:142]

Similarly, the person who does a good deed so that news of it will reach other people has also fallen into the sin of shirk. The threat of punishment for the one who does this was reported in the hadeeth narrated by Ibn ‘Abbaas (may Allaah be pleased with him and his father), in which the Prophet (peace and blessings of Allaah be upon him) said: “Whoever does things to be seen and heard by others, Allaah will cause him to be seen and heard as an example to others.” (Reported by Muslim, 4/2289). Whoever does any act of worship for the sake of Allaah and other people, his deeds will be unacceptable, as is stated in the hadeeth qudsi: “I am so self-sufficient that I am in no need of having an associate. Thus he who does a deed for someone else’s sake as well as Mine will have that deed renounced by Me to him who he associated with Me.” (Reported by Muslim, no. 2985).

It may happen that a person starts to do a deed for the sake of Allaah, then the urge to show off comes over him. If he resists that impulse his deed will still be acceptable, but if he submits willingly to it, then in the opinion of most of the scholars his deed will be unacceptable.

Superstitious belief in omens: this is a form of pessimism, as Allaah says (interpretation of the meaning):

“But whenever good came to them, they said, ‘Ours is this.’ And if evil afflicted them, they ascribed it to evil omens connected with Musa and those with him . . .” [al-A’raaf 7:131]

Before Islam, if one of the Arabs wanted to do something like travelling, he would take hold of a bird and release it: if it flew to the right, he would take this as a good omen and proceed with his plans, but if it flew to the left, he would take it as a bad omen and cancel his plans. The Prophet (peace and blessings of Allaah be upon him) gave his verdict on this practice when he said: “Al-Tiyarah (observing birds for omens) is shirk.” (Reported by Imaam Ahmad, 1/389; see also Saheeh al-Jaami’, 3955).

This kind of haraam belief that goes against Tawheed also includes the practice of regarding certain times etc., as inauspicious, such as not holding a wedding in Safar, or regarding the last Wednesday of every month as a day of evil omen and ongoing calamity, or believing that numbers such as 13, or certain names, are “unlucky.” It is also haraam to believe that handicapped people are bad omens, such as going to open one’s store but turning back upon seeing a one-eyed man. All of this is haraam and is part of the shirk for which the Prophet (peace and blessings of Allaah be upon him) disowned people. ‘Imraan ibn Husayn reported that the Prophet (peace and blessings of Allaah be upon him) said: “He is not one of us who observes birds for omens or has someone else do this for him, or who predicts the future or asks someone else to do it for him, (and I think he said) or who practices magic or asks someone else to do it for him.” (Reported by al-Tabaraani in al-Kabeer, 18/162; see also Saheeh al-Jaami’ 5435).

The expiation required from the person who commits any of these sins is reported in the hadeeth reported by Abdullaah ibn ‘Amr: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Whoever was turned away from doing something because of a bad omen is guilty of shirk.’ The people asked, ‘O Messenger of Allaah, what expiation is there for doing that?’ He said, ‘That he should say: “O Allaah, there is no goodness except Your goodness and no omen except your omen and there is no god but You.”’” (Reported by Imaam Ahmad, 2/220; al-Silsilah al-Saheehah, 1065).

Pessimism is a part of everyone’s nature, to a greater or lesser extent; the best cure for it is reliance upon Allaah (tawakkul), as Ibn Mas’ood said: “There is no one among us (who will not feel pessimistic sometimes), but when we rely on Allaah, He makes that feeling go away.” (Reported by Abu Dawud, no. 3910; see also al-Silsilah al-Saheehah, 430).

Swearing by something other than Allaah: Allaah may swear by whatever of His creatures He wills, but His creatures are not permitted to swear by anything other than Allaah. Many people swear all kinds of oaths by things other than Allaah, but swearing by something is like glorifying it, and it is not right to glorify anything or anyone other than Allaah. Ibn ‘Umar reported that the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has prohibited that you should swear by your fathers. If anyone swears, let him swear by Allaah, or else remain silent.” (Reported by al-Bukhaari; see al-Fath, 11/530). Ibn ‘Umar also reported that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever swears by something other than Allaah is guilty of shirk.” (Reported by Imaam Ahmad, 2/125; see Saheeh al-Jaami’, 6204). The Prophet (peace and blessings of Allaah be upon him) said: “Whoever swears by trustworthiness is not one of us.” (Reported by Abu Dawud 3253; see also al-Silsilah al-Saheehah, no. 94).

It is not permitted to swear by the Ka’bah, by trustworthiness, by honour, by help, by the blessing of so-and-so, by the life of so-and-so, by the virtue of the Prophet, by the virtue of a wali, by one’s father and mother, by the heads of one’s children, etc. All of that is haraam, and the expiation for doing it is to say La ilaaha ill-Allaah, as is stated in the saheeh hadeeth: “Whoever swears and says ‘By al-Laat’ or ‘By al-’Uzza,’ let him say ‘La ilaaha ill-Allaah (there is no god except Allaah).’” (Reported by al-Bukhaari, al-Fath, 11/536). There are other phrases that similarly involve shirk and are therefore forbidden, but that are often spoken by Muslims, such as: “I seek refuge with Allaah and with you,” “I am depending on Allaah and on you,” “This is from Allaah and from you,” “I have no-one but Allaah and you,” “I have Allaah in heaven and I have you on earth,” “If it were not for Allaah and so-and-so,” “I disown Islaam,” “Time has let me down” (and every other expression which involves cursing time, like saying, “This is a bad time,” “This is an unlucky time,” “Time is a betrayer,” etc., because cursing time is an insult to Allaah Who has created time), references to “Nature’s way.” Names that imply being a slave of anyone other than Allaah, such as ‘Abd ‘al-Maseeh, ‘Abd al-Nabi, ‘Abd al-Rasool and ‘Abd al-Husayn, are also forbidden.

There are also modern expressions which are contrary to Tawheed and are therefore haraam, such as “Islamic socialism,” “Islamic democracy,” “The will of the people is the will of Allaah,” “Religion is for Allaah and the land is for the people,” “In the name of Arabism,” “In the name of the revolution,” etc.

It is also haraam to use titles such as “King of kings” or “Judge of judges” for human beings; to address munafiqeen or kuffaar with titles like “Sayyid (master)” (whether speaking Arabic or other languages), to use the words “If only...” - which imply discontent and regret, and open the way for Shaytaan, and to say “O Allaah, forgive me if You want to.” (For more information, see Mu’jam al-Manahi al-Lafziyyah, Bakr or Zayd)

(from sheik Saleh Munajjid's book FORBIDDEN)

**فداء الرسول** · 22-09-2013, 01:43

References
godallah.com
muslimconverts.com
islamqa.com
Pillars of Faith
By Dr. Ja`far Sheikh Idris
onislam.net
missionislam.com

**فداء الرسول** · 01-11-2013, 11:11

**هشيم** · 02-11-2013, 17:36

Allah Bless you and the writers.... Great efforts

A very important essay, it is about all that is important in Islam specially the Oneness of Allah. Everything is explained in clear terms with logical evidences and rational proofs , and now the disbelievers have no more doubts about Allah and Islam, if they read these expensive pages.
The example of protein molecule is very scientific.

**فداء الرسول** · 02-11-2013, 22:38

وجه هذا البحث للمسلمين الجدد الذين دخولوا الى الاسلام بعد الالحاد

حيث يعالج مسالة الايمان والاعتقاد من خلال زاوية المنطق والعلم

نرجو ان يساعد تلك الفئة الموجه لها وكل المسلمين في بقاع الارض

العز والتمكين للاسلام والمسلمين

**فداء الرسول** · 13-06-2014, 13:16

**فداء الرسول** · 01-08-2014, 11:34

Level One
AQEEDAH
Teacher’s Manual
Prepared by Moosaa Richardson

https://islamicline.com/islamicbooks/...ine.com%29.pdf

إعـــــــلان

Lessons in aqeedah for new Muslims

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