Belief in the Divine Will and Decree
Question:
Could you explain to me the Islamic view of the
Divine Will and Decree (al-qada' wa'l-qadar)? What should
I believe with regard to this topic?.
Answer:
Praise be to Allaah.
Praise be to Allaah and blessings and peace be upon
the Messenger of Allaah.
We could talk at length about the Islamic view of
the Divine will and decree but to make the subject easier
to understand, we will start with an overview of this
topic, then explain as much as space permits, asking Allaah
to benefit us thereby and to accept our efforts.
Note that what is meant by belief in al-qada' (the
Divine will) is: certain belief that everything that happens in
this universe happens by the will and decree of Allaah.
Belief in al-qadar (the Divine decree) is the sixth pillar
of faith, and no one's faith is complete without it. In
Saheeh Muslim (8) it is narrated that Ibn `Umar (may Allaah
be pleased with him) heard that some people were
denying al-qadar. He said: "If I meet these people I will tell
them that I have nothing to do with them and they have
nothing to do with me. By the One by Whom `Abd-Allaah
ibn `Umar swore, if one of them had gold equivalent to
Mount Uhud and he spent it, Allaah would not accept it
from him unless he believed in al-qadar."
You should also note that belief in al-qadar is not
valid unless you believe in the four aspects of al-qadar,
which are as follows:
1 _ Belief that Allaah knows all things, in general
terms and in detail, from eternity to eternity. Not a single
atom is unknown to Him in the heavens or on earth.
2 _ Belief that Allaah has decreed all things in
al-Lawh al-Mahfooz, fifty thousand years before He created
the heavens and the earth.
3 _ Belief that the will of Allaah is irresistable and
His decree is comprehensive, so nothing happens in
this universe, good or bad, but by His will.
4 _ Belief that all that exists was created by Allaah. He
is the Creator of all beings and the Creator of their
attributes and actions, as He says (interpretation of the meaning):
"Such is Allaah, your Lord! Laa Ilaaha illa Huwa
(none has the right to be worshipped but He), the Creator of
all things" [al-An'aam 6:102]
Correct belief in al-qadar also involves believing in
the following:
That the individual has free will by means of which
he acts, as Allaah says (interpretation of the meaning):
"To whomsoever among you who wills to walk straight"
[al-Takweer 81:28]
"Allaah burdens not a person beyond his
scope" [al-Baqarah 2:286]
That a person's will and ability do not operate outside
the will and decree of Allaah, Who is the One Who has
given him that ability and made him able to distinguish
(between good and evil) and make his choice, as He
says (interpretation of the meaning):
"And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that
exists)" [al-Takweer 81:29]
That al-qadar is Allaah's plan for His creation. What
He has shown us of it, we know and believe in, and what
He has hidden from us, we accept and believe in. We do
not dispute with Allaah concerning His actions and
rulings with our limited minds and comprehension, rather
we believe in Allaah's complete justice and wisdom, and
that He is not to be asked about what He does, may He
be glorified and praised.
This is a summary of the belief of the first
generations concerning this important topic. We will discuss some
of this in more detail below, asking Allaah to help us to
say the right thing:
1 _ The meaning of al-qada'
wa'l-qadar in Arabic:
The word qada' means perfection and completion,
and the word qadar means evaluating and planning.
2 _ Definition of al-qada' wa'l-qadar in
Islamic terminology:
Qadar means Allaah's decree of all things from
eternity, and His knowledge that they will come to pass at the
times that are known to Him and in the specific manner that
He has decreed and willed. They will happen the way
they are meant to and the way they are created.
3 _ Is there a difference between al-qada' and
al-qadar?
Some of the scholars said that there was a
difference between them, but perhaps the most correct view is
that there is no difference in meaning between al-qada'
and al-qadar, and that each of them points to the meaning
of the other. There is no clear evidence in the Qur'aan
or Sunnah to indicate that there is a difference between
them. The scholars are agreed that the one may be applied
to the other, but it should be noted that the word qadar
is most usually used in the texts of the Qur'aan and
Sunnah, which indicates that we must believe in this pillar.
And Allaah knows best.
4 _ The status of belief in al-qadar in
Islam:
Belief in al-qadar is one of the six pillars of faith
which were mentioned in the words of the Prophet (peace
and blessings of Allaah be upon him) when Jibreel (peace
be upon him) asked him about faith (eemaan). He said:
"(It is) to believe in Allaah, His angels, His Books,
His Messengers, the Last Day, and to believe in the
Divine will and decree (al-qadar) both good and bad."
Narrated by Muslim, 8. Al-qadar is also mentioned in the
Qur'aan, where Allaah says (interpretation of the meaning):
"Verily, We have created all things with Qadar
(Divine Preordainments of all things before their creation
as written in the Book of Decrees AlLawh AlMahfooz)"
[al-Qamar 54:49]
"And the Command of Allaah is a decree
determined [qadran maqdooran]" [al-Ahzaab 33:38]
5 _ Aspects of belief in al-qadar:
Note, may Allaah help you to do that which pleases
Him, that belief in al-qadar cannot be complete until you
believe in the following four aspects of this doctrine:
(a) Knowledge: this is the belief that the knowledge
of Allaah encompasses all things and not a single atom
in the heavens or on earth falls outside of His
knowledge. Allaah knew all of His creation before He created
them. He knew what they would do by means of His
ancient and eternal knowledge. There is a great deal of
evidence that points to this such as the verses in which Allaah
says (interpretation of the meaning):
"He is Allaah, beside Whom Laa ilaaha illa Huwa
(none has the right to be worshipped but He) the AllKnower
of the unseen and the seen. He is the Most Gracious,
the Most Merciful"
[al-Hashr 59:22]
"and that Allaah surrounds all things in
(His) Knowledge"
[al-Talaaq 65:12]
(b) Writing: this is the belief that Allaah has written
the decrees concerning all created beings in al-Lawh
al-Mahfooz. The evidence for that is the verse in which
He says (interpretation of the meaning):
"Know you not that Allaah knows all that is in the
heaven and on the earth? Verily, it is (all) in the Book
(al-Lawh al-Mahfooz). Verily, that is easy for Allaah"
[al-Hajj 22:16]And the Prophet (peace and blessings
of Allaah be upon him) said: "Allaah wrote the
decrees concerning all created beings fifty thousand years
before He created the heavens and the earth." Narrated
by Muslim, 2653.
(c) Will: this is the belief that everything that happens
in this universe happens by the will of Allaah.
Whatever Allaah wills happens and whatever He does not will
does not happen. Nothing exists outside of His will.
The evidence for that is in the verses where Allaah
says (interpretation of the meaning):
"And never say of anything, `I shall do such and
such thing tomorrow.'
24. Except (with the saying), `If Allaah wills!'"
[al-Kahf 18:23, 24]
"And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that
exists)" [al-Takweer 81:29]
(d) Creation: this is the belief that Allaah is the
Creator of all things, including people's actions. Nothing
happens in this universe but He is its Creator, because He
says (interpretation of the meaning):
"Allaah is the Creator of all things"
[al-Zumar 39:62]
"While Allaah has created you and what you
make" [al-Saaffaat 37:96]
And the Prophet (peace and blessings of Allaah be
upon him) said: "Allaah has made every doer and what he
does." Narrated by al-Bukhaari in Khalq Af'aal
al-`Ibaad (25) and by Ibn Abi `Aasim in al-Sunnah (257 and 358);
classed as saheeh by al-Albaani in
al-Saheehah, 1637.
Shaykh Ibn Sa'di (may Allaah have mercy on him)
said: Just as Allaah is the One Who created them _
meaning people _ He has also created that by means of which
they act, namely their abilities and will, then they do
various actions of obedience and sin, by the abilities and
will which Allaah has created. (al-Durrah al-Bahiyyah
Sharh al-Qaseedah al-Taa'iyyah, p. 18).
Warning against arguing about issues of al-qadar on
the basis of (human) reasoning:
Belief in al-qadar is the real test of the extent of a
person's belief in Allaah. It is the true test of how much a
person really knows about his Lord and what results from
this knowledge of certain and sincere faith in Allaah, and
His attributes of majesty and perfection. That is because
al-qadar raises many questions for the one who gives
free rein to his reasoning to try to fully comprehend it.
There have been many disputes concerning the issue of
al-qadar and many people have engaged in debates
and misinterpreted the verses of the Qur'aan that mention
it. Indeed, the enemies of Islam in all eras have
provoked confusion in the Muslims' beliefs by discussing the
issue of al-qadar and stirring up doubts about it. So no one
can have true and certain faith except the one who
knows Allaah by His beautiful names and sublime
attributes, submitting to His commands with peace of mind
and trusting in his Lord. In that case no doubts or
specious arguments can find a way into his heart.
Undoubtedly this is the greatest proof that belief in al-qadar is
more important than belief in the other pillars of faith, and
that the human mind cannot independently come to
understand al-qadar, because al-qadar is one of the mysteries of
Allaah in His creation; whatever Allaah has disclosed to us
in His Book or on the lips of His Messenger (peace
and blessings of Allaah be upon him) we know, accept
and believe in, and whatever our Lord has not told us,
we believe in and we believe in His perfect justice
and wisdom, and that He is not to be questioned about
what He does, but they will be questioned.
And Allaah knows best. May Allaah send blessings
and peace upon His slave and Prophet Muhammad and
upon his family and companions.
See: A'laam al-Sunnah al-Manshoorah, 147;
al-Qada' wa'l-Qadar fi Daw' il-Kitaab
wa'l-Sunnah by Shaykh Dr. `Abd al-Rahmaan al-Mahmoud;
al-Eemaan bi'l-Qada' wa'l-Qadar by Shaykh Muhammad al-Hamd.
Islam Q&A (www.islam-qa.com)
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Question:
Does man has freedom of choice or is he following
a course set by Allaah?.
Answer:
Praise be to Allaah.
Shaykh Ibn `Uthaymeen was asked this question and
said: The questioner should ask himself whether anyone
forced him to ask this question, and does he choose the kind
of car that he drives? And other such questions. Then
the answer as to whether he is following a course set by
Allaah or has freedom of choice will become clear to him.
Then he should ask himself whether accidents happen
to him by his choice? Or whether he falls sick by his
choice? Or will he die by his choice?
And other similar questions. Then the answer as
to whether he is following a course set by Allaah or
has freedom of choice will become clear to him.
The answer is that the things that the wise person
does, he undoubtedly does by his choice. Listen to the
words of Allaah (interpretation of the meaning):
"So, whosoever wills, let him seek a place with (or a
way to) His Lord (by obeying Him in this worldly life)!"
[al-Naba' 78:39]
"Among you are some that desire this world and
some that desire the Hereafter" [Aal `Imraan 3:152]
"And whoever desires the Hereafter and strives for
it, with the necessary effort due for it (i.e. does
righteous deeds of Allaah's obedience) while he is a believer (in
the Oneness of Allaah — Islamic Monotheism) — then
such are the ones whose striving shall be appreciated,
(thanked and rewarded by Allaah)"
[al-Isra' 17:19]
"he must pay a Fidyah (ransom) of either observing
Sawm (fasts) (three days) or giving Sadaqah (charity —
feeding six poor persons) or offering sacrifice (one sheep)"
[al-Baqarah 2:196]
But if a person wants to do something and he does it,
we know that Allaah has willed it. Allaah says
(interpretation of the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills —
the Lord of the `Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
Because His Lordship (ruboobiyyah) is complete
and perfect, nothing can happen in the heavens or on
earth except by His will.
With regard to things that happen to a person or that
he does without choosing or willing them, such as
sickness, death and accidents, they are purely divine will
(al-qadar) and the person has no choice or will with regard to them.
And Allaah is the Source of strength.
Majmoo Fataawa al-Shaykh Ibn `Uthaymeen, vol. 2.
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Question:
Is it permissible to use the expression "by chance",
such as saying, "I went to the market and I met So and so
by chance"?
Is this phrase "by chance" haraam or does it
constitute shirk (associating others with Allaah)? What should I
say instead of this? Please advise me, may Allaah reward
you with good.
Answer:
Praise be to Allaah.
There is nothing wrong with using the phrase "by
chance," because what the speaker means is that he met that
person without a prior agreement to meet, and without
intending to do so; he does not mean that this meeting
happened without the decree of Allaah.
The use of this expression (sudfatan in Arabic)
is mentioned in some ahaadeeth, such as that narrated
by Muslim (2144) from Anas who said: I set out with
him (i.e., with `Abd-Allaah ibn Abi Talhah) to go to
the Messenger of Allaah (peace and blessings of Allaah
be upon him), and we met him by chance and he was
carrying a branding iron…
Abu Dawood (142) narrated that Laqeet ibn Sabrah
said: I came among the delegation of Banu'l-Muntafiq to
the Messenger of Allaah (peace and blessings of Allaah
be upon him). When we came to the Messenger of
Allaah (peace and blessings of Allaah be upon him) it
so happened that we did not find him in his house but
by chance `Aa'ishah the Mother of the Believers was
there…. This hadeeth was classed as saheeh by al-Albaani
in Saheeh Abi Dawood.
It says in Fataawa al-Lajnah al-Daa'imah (3/393):
The expression used by many people, "I met So and
so by chance" etc is not haraam and does not constitute
shirk, because what is meant is meeting him without a
prior appointment or agreement to meet, for example, and
there is nothing wrong with this meaning.
Shaykh Ibn `Uthaymeen was asked: What is your
opinion on using the expression "by chance"?
He replied:
We think that there is nothing wrong with this
expression. This is a customary expression which is mentioned
in several ahaadeeth: We met the Messenger of Allaah
(peace and blessings of Allaah be upon him) by chance, etc.
With regard to people's actions, things do happen
by chance, because people have no knowledge of the
Unseen and a thing may happen without a person realizing it
or doing the things that lead to it or expecting it. But
with regard to the actions of Allaah, this is not the case,
for everything is known to Allaah and everything is
decreed by Him. With regard to Him nothing ever happens
by chance, but with regard to you and me, we may
meet without prior arrangement and without realizing
or planning it. This is what we call chance, and there
is nothing wrong with that. But with regard to the
actions of Allaah, this word cannot be used.
Fataawa al-Shaykh Ibn `Uthaymeen, 3/117
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Question:
Is our fate completely pre-destined? Some say we have
a choice of which path to choose but what you will find
at the end of the path has been chosen for you by Allah.
I have also read that qadar was perhaps created by Jahm
b. Safwan, not Allah.
Where can I find the information in the Quran and if
there is a set destiny how much of it is chosen by God? Is
there really a set day on which I will have birth and another
for earthly death, for whom I will marry?
What if I did meet the man I am supposed to marry but
I somehow choose the wrong path (so I may believe)
only to realize I did wrong. Will he come in my path again
or have I altered my destiny so that my punishment may
be that I can not have this person in my life?.
Answer:
Praise be to Allaah.
Belief in al-qadar (the divine will and decree) is one
of the pillars of faith, because the Prophet (peace
and blessings of Allaah be upon him) said, when he
answered Jibreel's question about faith: "(It means) believing
in Allaah, His angels, His Books, His Messengers and
the Last Day, and to believe in al-qadar (the divine
decree) both good and bad."
What is meant by al-qadar is that Allaah has decreed
all things from eternity and knows that they will happen
at times that are known to Him, and in specific ways,
and that He has written that and willed it, and they
happen according to what He has decreed. [al-Qada'
wa'l-Qadar by Dr `Abd al-Rahmaan al-Mahmoud, p. 39].
Belief in al-qadar is based on four things:
1 _ Knowledge, i.e., that Allaah knows what His
creation will do, by virtue of His eternal knowledge.
2 _ Writing, i.e., that Allaah has written the destiny of
all creatures in al-Lawh al-Mahfooz.
3 _ Will, i.e., that what Allaah wills happens and what
He does not will does not happen. There is no movement
in the heavens or on earth but it happens by His will.
4 _ Creation and formation, i.e., that Allaah is the
Creator of all things, including the actions of His slaves. They
do their actions in a real sense, and He is the Creator of
them and of their actions.
Whoever believes in these four believes in al-qadar.
The Qur'aan affirms these things in numerous verses,
such as the verses in which He says (interpretation of
the meaning):
"And with Him are the keys of the Ghayb (all that
is hidden), none knows them but He. And He knows
whatever there is in the land and in the sea; not a leaf falls, but
He knows it. There is not a grain in the darkness of the
earth nor anything fresh or dry, but is written in a Clear Record"
[al-An'aam 6:59]
"No calamity befalls on the earth or in yourselves but
it is inscribed in the Book of Decrees (AlLawh
AlMahfooz) before We bring it into existence. Verily, that is easy
for Allaah" [al-Hadeed 57:22]
"And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:29]
"Verily, We have created all things with Qadar
(Divine Preordainments of all things before their creation
as written in the Book of Decrees AlLawh AlMahfooz)"
[al-Qamar 54:49]
Muslim (2653) narrated that `Abd-Allaah ibn `Amr
ibn al-`Aas said: I heard the Messenger of Allaah (peace
and blessings of Allaah be upon him) say: "Allaah wrote
down the decrees of creation fifty thousand years before
He created the heavens and the earth." He said: "And
His Throne was upon the water."
Hence it should be clear to you that the view that
al-qadar was invented by al-Jahm ibn Safwaan is a view that
has no sound basis. Al-qadar was not created, rather
creation comes under the heading of belief in al-qadar.
Al-Jahm went to extremes in affirming the divine will and
decree, and claimed that people are compelled to do what
they do and have no choice. This is a false view.
The belief of Ahl al-Sunnah wa'l-Jamaa'ah is that a
person has freedom of will, and hence he will be rewarded
or punished. But his will is subject to the will of Allaah,
and nothing can take place in the universe that is not
willed by Allaah.
What some people say, that we have the choice to
follow whatever path we want but at the end of this path
you will find what Allaah has decreed for you, is a
correct view. Allaah says (interpretation of the meaning):
"Verily, We showed him the way, whether he be
grateful or ungrateful"
[al-Insaan 76:3]
"And shown him the two ways (good and evil)?"
[al-Balad 90:10]
"And say: "The truth is from your Lord." Then
whosoever wills, let him believe; and whosoever wills, let
him disbelieve" [al-Kahf 18:29]
Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) said, explaining the view of Ahl al-Sunnah
with regard to man's deeds:
People act in a real sense, and Allaah is the Creator
of their actions. A person may be a believer or a
kaafir, righteous or immoral, he may pray and fast. People
have control over their actions, and they have their own
will, and Allaah is the Creator of their control and will,
as Allaah says (interpretation of the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
al-Waasitiyyah ma'a Sharh Harraas, p. 65.
Marriage is one of the things that Allaah has
decreed. The person whom you will marry is known to Allaah:
He knows who he is, when he was born, where and when
he will die, how he will be towards you, and other
details. All of that is known to Allaah and He has written it in
al-Lawh al-Mahfooz (the Book of Decrees), and it
will inevitably come to pass as Allaah has decreed.
If Allaah has decreed that you will marry one person,
but you choose someone else, then no matter how long
it takes, you will marry that person. But your marriage
to someone else is also decreed, because there is
nothing that is not decreed by Allaah. It may be decreed for
a woman to marry So and so the son of So and so, and
he comes to propose marriage but she refuses him,
and marries someone else, then he (the second man) dies
or divorces her, then she accepts the first one. All of that
is decreed, and it is decreed for her to marry So and so
the son of So and so after initially refusing him and after
some experience or trials etc.
It may be decreed for a woman that a righteous man
will propose marriage to her, but she will refuse him and
he will never come back to her, and she will marry and
live with someone else who is more or less
righteous, according what Allaah has decreed.
Because man does not know what is decreed for
him, what he must do is to adhere to sharee'ah and abide by
its commands and prohibitions, and to seek the help of
Allaah and pray to Him for guidance (istikhaarah)
concerning all his affairs, whilst implementing the means, one of
the most important of which is consulting sincere people
who have relevant experience.
If a righteous man proposes marriage to a woman,
she should pray to Allaah for guidance (istikhaarah) and
agree to marry him. If things then go smoothly, this is
an indication that what is good for her is to marry him.
In conclusion, man should study the sharee'ah of
Allaah and follow the commands of Allaah even if he
feels reluctant, and avoid what Allaah has forbidden even if
he is attached to it. All goodness is to be found in
obeying sharee'ah. Allaah says (interpretation of the meaning):
"Jihaad (holy fighting in Allaah's Cause) is ordained
for you (Muslims) though you dislike it, and it may be
that you dislike a thing which is good for you and that
you like a thing which is bad for you. Allaah knows but
you do not know"
[al-Baqarah 2:216]
He should not look at al-qadar as an excuse to
ignore commands and do forbidden things, rather he should
look at it in a way that will make him content with
whatever painful experiences happen to him.
And Allaah knows best.
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Question:
What is the meaning of belief in al-Qadar (the divine
will and decree)?.
Answer:
Praise be to Allaah.
Qadar means that Allaah has decreed everything
that happens in the universe according to His prior
knowledge and the dictates of His wisdom.
Belief in al-Qadar includes four things:
1 _ The belief that Allaah knows all things, in
general and in detail, from eternity to eternity, whether that has
to do with His actions or the actions of His slaves.
2 _ The belief that Allaah has written that in al-Lawh
al-Mahfooz (the Book of Decrees).
Concerning these two matters Allaah says
(interpretation of the meaning):
"Know you not that Allaah knows all that is in the
heaven and on the earth? Verily, it is (all) in the Book
(AlLawh AlMahfooz). Verily, that is easy for Allaah"
[al-Hajj 22:70]
In Saheeh Muslim (2653) it is narrated that
`Abd-Allaah ibn `Amr ibn al-`Aas (may Allaah be pleased with
him) said: I heard the Messenger of Allaah (peace and
blessings of Allaah be upon him) say: "Allaah wrote down
the decrees of creation fifty thousand years before He
created the heavens and the earth."
And the Prophet (peace and blessings of Allaah be
upon him) said: "The first thing that Allaah created was
the Pen, and He said to it, `Write!' It said, `O Lord,
what should I write?' He said: `Write down the decrees of
all things until the Hour begins." Narrated by Abu
Dawood, 4700; classed as saheeh by al-Albaani in
Saheeh Abi Dawood.
3 _ The belief that whatever happens only happens by
the will of Allaah _ whether that has to do with His
actions or the actions of created beings.
Allaah says concerning His actions (interpretation of
the meaning):
"And your Lord creates whatsoever He wills
and chooses"
[al-Qasas 28:68]
"and Allaah does what He wills"
[Ibraaheem 14:27]
"He it is Who shapes you in the wombs as He wills"
[Aal `Imraan 3:6]
And He says concerning the actions of created
beings (interpretation of the meaning):
"Had Allaah willed, indeed He would have given
them power over you, and they would have fought you"
[al-Nisa' 4:90]
"If your Lord had so willed, they would not have
done it"
[al-An'aam 6:112]
All events, actions and happenings occur only by the
will of Allaah. Whatever Allaah wills happens, and
whatever He does not will does not happen.
4 _ The belief that all things that happen are created
by Allaah in their essence, their attributes and
their movements.
Allaah says (interpretation of the meaning):
"Allaah is the Creator of all things, and He is the
Wakeel (Trustee, Disposer of affairs, Guardian) over all things"
[al-Zumar 39:62]
"He has created everything, and has measured it
exactly according to its due measurements"
[al-Furqaan 25:2]
And Allaah tells us that the Prophet of Allaah
Ibraaheem (peace and blessings of Allaah be upon him) said to
his people:
"While Allaah has created you and what you make"
[al-Saaffaat 38:96 _ interpretation of the
meaning]
If a person believes in all these things then he
believes correctly in the divine will and decree (al-qadar).
Belief in al-qadar as we have described it above does
not contradict the idea that a person has free will with
regard to actions in which he has free choice. He can
choose whether to or not to do things that he is able to do of
acts of worship or sinful actions. Sharee'ah and real life
both indicate that people have this will.
With regard to sharee'ah, Allaah says concerning
man's will (interpretation of the meaning):
"That is (without doubt) the True Day. So,
whosoever wills, let him seek a place with (or a way to) His Lord
(by obeying Him in this worldly life)!"
[al-Naba' 78:39]
"so go to your tilth, when or how you will"
[al-Baqarah 2:223]
And He says concerning man's ability (interpretation
of the meaning):
"So keep your duty to Allaah and fear Him as much
as you can"
[al-Taghaabun 64:16]
"Allaah burdens not a person beyond his scope. He
gets reward for that (good) which he has earned, and he
is punished for that (evil) which he has earned"
[al-Baqarah 2:286]
These verses confirm that man has a will and the
ability to do what he wants and not to do what he does not want.
With regard to real life, everyone knows that he has
a will and the ability to do what he wants and not to
do what he does not want. And he can distinguish
between the things that happen when he wants them to, such
as walking, and those that happen without him wanting
them to, such as shivering. But the will and ability of man
are subject to the will and decree of Allaah, because
Allaah says (interpretation of the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah wills
the Lord of the `Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
But the entire universe is the dominion of Allaah,
and nothing can happen in His dominion without His knowledge and will.
And Allaah knows best.
See Risaalat Sharh Usool al-Eemaan by Shaykh
Ibn `Uthaymeen.
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Question:
I want to marry a man who is training to go for Jihad in
a few years. However, when I brought it up to my
father, he refused because he said he could not bear to see me
a widow in this world. I understand the consequences
of marrying someone who may die in battle (from a
worldy perspective: i.e I will be living without a husband
for months at a time, there is a great possiblity I may
become a widow, etc), however, the reward is far greater than
any worldy benefit.
So, is it my obligation to listen to my father? Does
he have a valid islamic excuse to reject this suitor when
I am more than willing to be the wife a Mujahid?
Please help.
Answer:
Praise be to Allaah.
Firstly:
Marriage is a noble, legitimate bond that is
encouraged by our religion in several places in the Book of
Allaah and the Sunnah of His Messenger. One of the
most important factors in this bond is to make a good
choice when selecting a husband or wife. The Prophet
(peace and blessings of Allaah be upon him) said: "Women
are married for four things: for their wealth, their
lineage, their beauty and their religious commitment. Choose
the one who is religiously committed, may your hand
be rubbed with dust [i.e., may you prosper]." Narrated
by al-Bukhaari, 4802; Muslim, 1466.
And he said, addressing the guardians (walis) of
women: "If there comes to you with a proposal of marriage
one with whose religious commitment and attitude you
are pleased, then marry [your daughter or female
relative under your care] to him, for if you do not do that,
there will be fitnah (tribulation) on earth and
widespread corruption." Narrated by al-Tirmidhi, 1084; Ibn
Maajah, 1967. Classed as saheeh by Shaykh al-Albaani in
al-Silsilah al-Saheehah, 1022.
Moreover jihad is one of the greatest kinds of good
deeds, and it is the pinnacle of Islam. Those who fight in
jihad are among the best of the slaves of Allaah, and are
among His party of the successful. The virtue of jihad and
the mujaahideen would take too long to explain here.
Secondly:
Going for jihad does not mean that death is certain.
Allaah has created all beings and has decreed their provision
and life spans. It is strange that a Muslim would think
that going for jihad in the battle field means that he will
be killed there, and that if he does not go for jihad he
will escape death. This is a mistaken notion, because
jihad does not hasten the hour of a man's death, and not
going for jihad does not delay it. A person may spend his
whole life in jihad and not be killed in battle. One of the
best examples of that is the great Sahaabi Khaalid ibn
al-Waleed (may Allaah be pleased with him) who spent
most of his life in the battlefield, then he died in his bed,
whilst thousands of people die every minute in their homes
or places of work or on the street. Allaah says
(interpretation of the meaning):
"And if Allaah were to seize mankind for
their wrongdoing, He would not leave on it (the earth) a
single moving (living) creature, but He postpones them for
an appointed term and when their term comes, neither
can they delay nor can they advance it an hour (or a moment)"
[al-Nahl 16:61]
"No person knows what he will earn tomorrow, and
no person knows in what land he will die. Verily, Allaah
is AllKnower, AllAware (of things)" [Luqmaan
31:34]
Allaah tells us of those who think like this, and He
refutes them:
"O you who believe! Be not like those who
disbelieve (hypocrites) and who say to their brethren when
they travel through the earth or go out to fight: `If they
had stayed with us, they would not have died or been
killed,' so that Allaah may make it a cause of regret in their
hearts. It is Allaah that gives life and causes death. And
Allaah is AllSeer of what you do"
[Aal `Imraan 3:156 _ interpretation of the
meaning]
Ibn Katheer said:
Allaah forbids His believing slaves to imitate the
kuffaar in their corrupt belief which is indicated by what
they said concerning their brethren who died on journeys or
in war, that if they had not travelled or gone to war,
what befell them would not have befallen them. Allaah
says "O you who believe! Be not like those who
disbelieve (hypocrites) and who say to their
brethren" i.e., of their brethren;
"when they travel through the earth" i.e.,
for the purpose of trading etc; "or go out to
fight" i.e., on military campaigns;
"If they had stayed with us" i.e.,
in our land; "they would not have died or been
killed" i.e., they would not have died on the road or been killed
in battle. The words, "so that Allaah may make it a cause
of regret in their hearts" mean, He has created this belief
in their hearts to increase their sense of grief for their
people who died or were slain.
Then Allaah says, refuting them:
"It is Allaah that gives life and causes
death" meaning, creation is in His hand, and to Him all things return.
No one lives or dies except by His will and decree, and
there can be no increase or decrease in the life span of
anyone except by His will and decree. Tafseer Ibn
Katheer, 1/420.
And he said:
Just as caution does not change the will and decree
of Allaah, so too fleeing from jihad or avoiding it does
not hasten or delay the appointed time of death. Rather
life span is decided and provision is allocated. And it
cannot be increased or decreased, as Allaah says
(interpretation of the meaning):
"(They are) the ones who said about their killed
brethren while they themselves sat (at home): `If only they
had listened to us, they would not have been killed.' Say:
`Avert death from your ownselves, if you speak the truth'"
[Aal `Imraan 3:168]
"They say: `Our Lord! Why have you ordained for
us fighting? Would that you had granted us respite for a
short period?' Say: `Short is the enjoyment of this world.
The Hereafter is (far) better for him who fears Allaah,
and you shall not be dealt with unjustly even equal to
the Fateela (a scalish thread in the long slit of a date stone).
Wheresoever you may be, death will overtake you even
if you are in fortresses built up strong and high!'"
[al-Nisa' 4:77-78]
And we have narrated from the commander of the
army, the leader of the troops, the guardian of Islam, the
sword of Allaah unsheathed against His enemies,
Abu Sulaymaan Khaalid ibn al-Waleed (may Allaah be
pleased with him) that he said _ when he was about to die _
"I have seen such and such battles, and there is no part
of my body that has not been struck by arrows, stabbed
or hit, but here I am about to die in my bed like a
camel. May the eyes of cowards know no sleep" _ meaning
that he was sad that he had not been killed in war, and
was grieved that he was going to die in his bed.
Tafseer Ibn Katheer, 1/300.
Thirdly:
From the above it is clear that what your father says
about not wanting to see you widowed in his lifetime
is mistaken, because if Allaah has decreed that for you,
it will happen even if you marry someone who is not
a mujaahid. His refusing this man because he is
preparing himself for jihad is not an acceptable
justification according to sharee'ah. But if there are other reasons
that have to do with his attitude and religious
commitment, then the father can refuse this marriage.
Fourthly:
Our advice to you is to obey your father. You do not
have the right to marry without the permission of your
guardian. The wise sharee'ah regards the marriage of a
woman without the permission of her guardian as invalid.
(a) It was narrated that Abu Moosa said: The
Prophet (peace and blessings of Allaah be upon him) said:
"There is no marriage without a guardian."
Narrated by al-Tirmidhi, 1101; Abu Dawood, 2085;
Ibn Maajah, 1881. Classed as saheeh by Shaykh
al-Albaani in Saheeh al-Tirmidhi, 1/318.
(b) It was narrated that `Aa'ishah (may Allaah be
pleased with her) said: The Messenger of Allaah (S) said:
"Any woman who gets married without the consent of
her guardian, her marriage is invalid, her marriage is
invalid, her marriage is invalid," but if the marriage has
been consummated then the mahr belongs to her because
she has allowed him to be intimate with her. And if she
has no guardian then the ruler is the guardian of the one
who has no guardian.
Narrated by al-Tirmidhi, 1102; Abu Dawood, 2083;
Ibn Maajah, 1879. Classed as hasan by al-Tirmidhi and
as saheeh ibn Ibn Hibbaan (9/384) and al-Haakim
(2/183). And Allaah knows best.
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Question:
What things affect Qadr (what has already been
written for us)?.
Answer:
Praise be to Allaah.
Nothing exists except by the will and decree of
Allaah, because Allaah says (interpretation of the meaning):
"No calamity befalls on the earth or in yourselves but
it is inscribed in the Book of Decrees (Al Lawh Al
Mahfooz) before We bring it into existence. Verily, that is easy
for Allaah"
[al-Hadeed 57:22]
And the Prophet (peace and blessings of Allaah be
upon him) said: "The pens have been lifted and the pages
have dried." Narrated and classed as saheeh by
al-Tirmidhi (2516), from the hadeeth of Ibn `Abbaas.
Al-Mubaarakfoori said:
"The pens have been lifted and the pages have
dried" means, What has been decreed has been written in
al-Lawh al-Mahfooz (the Book of Decrees), and nothing
else will be written after that is finished. Tuhfat
al-Ahwadhi, 7/186
The writing is of two types: one kind which cannot
be altered or changed, which is what is in al-Lawh
al-Mahfooz, and a type which may be altered or
changed, which is in the hands of the angels. And the
ultimate outcome is what is written in al-Lawh al-Mahfooz.
This is one of the meanings of the words of Allaah (interpretation of the meaning):
"Allaah blots out what He wills and confirms (what
He wills). And with Him is the Mother of the Book (Al
Lawh Al Mahfooz)"
[al-Ra'd 13:39]
Hence we can understand what was narrated in
the Sunnah, that upholding family ties increases one's
lifespan or increases one's provision; or that du'aa' can alter
the divine decree. For Allaah knows whether His slave
will uphold the ties of kinship or make du'aa', so He writes
in al-Lawh al-Mahfooz that this person will have
more provision or a longer life span.
Shaykh al-Islam Ibn Taymiyah was asked:
Can provision increase or decrease? Is provision what
a person eats or possesses?
He replied:
Provision is of two types:
1 _ That which Allaah knows He will provide,
which cannot be changed.
2 _ That which He has prescribed and told to the
angels. This may increase or decrease depending on causes.
If Allaah commands the angels to write provision for
a person if he upholds the ties of kinship, Allaah
will increase his provision because of that. It was proven
in al-Saheeh that the Prophet (peace and blessings of
Allaah be upon him) said: "Whoever would like his provision
to be increased and his life span to be extended, let
him uphold the ties of kinship." Similarly the life span
of Dawood was extended by sixty years and Allaah made
it one hundred years, after it was originally forty. This is
as `Umar said: "O Allaah, if you have decreed that I am
to be doomed, then erase that and make me one of
those who are to be blessed, because You blot out
whatever You will and confirm whatever You will." Similarly
Allaah said of Nooh (interpretation of the meaning):
"That you should worship Allaah (Alone), fear (be
dutiful to) Him, and obey me,
He (Allaah) will forgive you of your sins and respite
you to an appointed term" [Nooh 71:3-4]
And there is a great deal of corroborating evidence.
The means of acquiring provision comes under the
heading of that which Allaah has decreed. If it has been
decreed that a person will earn his provision by means of his
work and efforts, then Allaah will cause him to work and
strive, and that which is decreed for him by means of his
work will not come to him without him working to earn it.
And what has been decreed for him without his having to
earn it, such as an inheritance, will come to him without
him working for it.
Work or striving is of two types: striving in work for
the sake of earning a living, such as industry, farming
and business; and striving in du'a', putting one's trust
in Allaah, treating others kindly, and so on. Allaah will
help His slave so long as His slave helps his brother.
Majmoo' al-Fataawa, 8/540, 541 . Islam Q&A
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Question:
I have seen on TV many of the calamities that
have befallen the Muslim ummah, in Palestine our wounds
are bleeding; in Chechnya our bodies are cut; in
Afghanistan our houses are destroyed; in the Philippines and
in Kashmir… and now in Iraq.
Tomorrow only Allaah knows who will be meet this fate…
Are these calamities and these disasters that we see
good or bad?.
Answer:
Praise be to Allaah.
Disasters and calamities have been created for a
reason, which none can fully comprehend but Allaah. Some
of the things that Allaah has shown to us indicate this.
1 _ Disasters and calamities are a test of the
believer's patience. Allaah says (interpretation of the meaning):
"Or think you that you will enter Paradise without
such (trials) as came to those who passed away before
you? They were afflicted with severe poverty and ailments
and were so shaken that even the Messenger and those
who believed along with him said, `When (will come) the
Help of Allaah?' Yes! Certainly, the Help of Allaah is near!"
[al-Baqarah 2:214]
2 _ This is a sign of man's weakness and his need for
his Lord, and shows that he cannot succeed unless he
realizes his need for his Lord and starts beseeching Him.
3 _ Calamities are a means of expiation of sin and
raising one's status. The Prophet (peace and blessings of
Allaah be upon him) said: "There is nothing that befalls a
believer, not even a thorn that pricks him, but Allaah will
record one good deed for him and will remove one bad
deed from him."
Narrated by Muslim.
It was narrated that Abu Hurayrah said: The
Messenger of Allaah (peace and blessings of Allaah be upon
him) said: "Trials will continue to befall the believing man
and woman, with regard to themselves, their children and
their wealth, until they meet Allaah with no sin on
them." Narrated by al-Tirmidhi, 2399; classed as saheeh by
al-Albaani in al-Silsilah al-Saheehah, 2280.
And it was narrated that Jaabir said: The Messenger
of Allaah (peace and blessings of Allaah be upon him)
said: "On the Day of Resurrection, when people who
had suffered affliction are given their reward, those who
were healthy will wish their skins had been cut to pieces
with scissors when they were in the world." Narrated by
al-Tirmidhi, 2402. See al-Silsilah
al-Saheehah, no. 2206.
4 _ One of the reasons for calamities is so that
people will not feel content only with this world. If the
world were free of calamities, man would love it more and
feel content with it, and would forget about the Hereafter.
But calamities wake him up from his negligence and
make him strive for the place in which there are no
calamities or trials.
5 _ One of the greatest reasons behind calamities
and trials is to warn against falling short in some matters,
so that man can make up for the areas in which he has
fallen short. This is like the warning that is issued to an
employee or student who is falling short. The purpose behind it
is to make him make up for his shortcomings. If he
does that, then all well and good, otherwise he deserves to
be punished. The evidence for that includes the
verse (interpretation of the meaning):
"Verily, We sent (Messengers) to many nations before
you (O Muhammad). And We seized them with extreme poverty (or loss in wealth) and loss in health
(with calamities) so that they might humble themselves
(believe with humility).
When Our Torment reached them, why then did they
not humble themselves (believe with humility)? But
their hearts became hardened, and Shaytaan (Satan)
made fairseeming to them that which they used to do"
[al-An'aam 6:42]
Another reason… is as a punishment for those who
were previously warned, but did not benefit from the
warning and mend their ways, and persisted in their sin.
Allaah says (interpretation of the meaning):
"…so We destroyed them for their sins …"
[al-Anfaal 8:54]
And Allaah says (interpretation of the meaning):
"And indeed, We destroyed generations before you
when they did wrong, while their Messengers came to them
with clear proofs, but they were not such as to believe!
Thus do We requite the people who are
Mujrimoon" [Yoonus 10:13]
"And when We decide to destroy a town (population),
We (first) send a definite order (to obey Allaah and
be righteous) to those among them [or We (first) increase
in number those of its population] who lead a life of
luxury. Then, they transgress therein, and thus the word
(of torment) is justified against it (them). Then We destroy
it with complete destruction" [al-Isra'
17:16]
Ibn Taymiyah (may Allaah have mercy on him)
said: "Grief may be accompanied by that for which a
person will be rewarded and praised, so it may be good in
that sense, not that grief is good in and of itself, such as
one who feels sad for falling short in religious matters or
for calamities that befall the Muslims. In this case a
person will be rewarded for what is in his heart of loving
good and hating evil, and so on, but grief in itself, if it leads
to failure to do that which is enjoined, namely patience,
jihad, seeking benefits and warding off harm, is forbidden,
but if the person does not give it up, and it is not recorded
as a sin for him then he is fine."
So the one who wishes that Allaah would change
his situation without any effort on his part and that of
others like him needs to understand this.
6 _ Allaah says (interpretation of the meaning):
"Verily, We sent (Messengers) to many nations before
you (O Muhammad). And We seized them with extreme
poverty (or loss in wealth) and loss in health (with calamities)
so that they might humble themselves (believe with
humility)" [al-`An'aam 6:42]
al-Sa'di (may Allaah have mercy on him) said:
(This means) We sent (Messengers) to the nations who
came before you, and they disbelieved in Our Messengers
and rejected Our signs. So We seized them with
poverty, sickness, calamities and disasters as a mercy from Us
to them, so that they might humble themselves before
us and turn to Us at times of hardship.
And Allaah says (interpretation of the meaning):
"Evil (sins and disobedience to Allaah) has appeared
on land and sea because of what the hands of men
have earned (by oppression and evil deeds), that He
(Allaah) may make them taste a part of that which they have
done, in order that they may return (by repenting to
Allaah, and begging His Pardon)" [al-Room
30:41]
al-Sa'di interprets the word fasaad (translated here
as "evil") as referring to the disasters that develop on
land and sea, which are making people's lives difficult
and causing a lot of problems with regard to their
livelihood and well-being.
And the disasters that befall them themselves, such
as diseases, plagues and the like, which happen because
of the things their own hands have wrought of evil
deeds that can only lead to bad consequences.
This phrase "that He (Allaah) may make them taste a
part of that which they have done" means, so that they
might know that Allaah is requiting them for their deeds, so
He gives them a foretaste of the recompense of their
deeds in this world, "in order that they may return (by
repenting to Allaah, and begging His Pardon)" i.e., repent
from their deeds that have had this bad effect on them, and
set their affairs straight.
Glory be to the One Who blesses by means of His punishment, for if He were to make them taste all
that they have done, no living creature would be left alive
on earth.
7 _ Worship at times of hardship and tribulation has
a special flavour and a special reward.
It was narrated from Ma'qil ibn Yasaar that the
Prophet (peace and blessings of Allaah be upon him) said:
"Worshipping at times of tribulation and confusion is
like migrating to join me." Narrated by Muslim, 2948.
Al-Nawawi said: "The Prophet (peace and blessings
of Allaah be upon him) said, `Worshipping at times
of tribulation and confusion is like migrating to join
me.' The reason why worship at such times is of such
great virtue is that people become negligent about worship
and are distracted from it, and no one focuses on
worship except a few."
Al-Qurtubi said: "Tribulation and great hardship
will happen until the matter of religion is taken lightly
and people will care about nothing but their worldly
affairs and how to earn a living. So worship becomes
very important at times of tribulation, as Muslim narrated
from Ma'qil ibn Yasaar in the marfoo' report: `Worshipping
at times of tribulation and confusion is like migrating
to join me.'"
8 _ Blessings that come after pain, hardship and
calamity are more precious to people.
So then they appreciate the blessings of good health
and safety as they should be appreciated.
Another of the benefits of calamity is a reminder of
how Allaah has blessed man, because the man who is
created with sight _ for example _ forgets the blessing of
sight and does not really appreciate it, but if Allaah tests
him with temporary blindness, then restores to him his
sight, he will fully understand the value of this blessing. If
things are always easy a person may forget this blessing and
not be grateful for it, so Allaah takes it away and then
restores it, as a reminder to him to be grateful for it.
Calamity may remind the person to whom it happens
and others of the blessings of Allaah. So when a person
sees one who is insane, he appreciates the blessing of
sanity; when he sees one who is sick, he appreciates the
blessing of sound health. When he sees a kaafir who is living
like cattle, he appreciates the blessing of faith. When he
sees an ignorant man he appreciates the blessing of
knowledge. Only the one whose heart is open will feel this.
Those who have no heart do not give thanks for the blessings
of Allaah, rather they are arrogant towards the creation
of Allaah.
9 _ The benefit of calamity is that it rescues man
from negligence and alerts him to his shortcomings in
keeping his duty to Allaah, so that he does not think that he
is perfect, which would lead to hardening of his heart
and negligence.
Allaah says (interpretation of the meaning):
"When Our Torment reached them, why then did they
not humble themselves (believe with humility)? But
their hearts became hardened, and Shaytaan (Satan)
made fairseeming to them that which they used to do"
[al-An'aam 6:43]
10 _ One of the benefits of tribulations and hardships
is purification.
Hardships reveal how people really are, and
distinguish the good from the bad, the true from the false, the
believer from the hypocrite. Allaah says of the Battle of Uhud
and what happened to the Muslims on that day,
explaining part of the wisdom behind this trial (interpretation of
the meaning):
"Allaah will not leave the believers in the state in
which you are now, until He distinguishes the wicked from
the good"
[Aal `Imraan 3:179]
So the true nature of all things is shown clearly.
11 _ When Muslims help those Muslims who have
been afflicted by calamity, they will be rewarded for that.
The Prophet (peace and blessings of Allaah be upon him)
said: "The likeness of the believers in their mutual love,
mercy and compassion is that of the body; when one part of
it suffers, the rest of the body joins it in staying awake
and suffering fever." Narrated by al-Bukhaari, 6011;
Muslim, 2586.
And he (peace and blessings of Allaah be upon him)
said: "None of you truly believes until he loves for his
brother what he loves for himself." Narrated by al-Bukhaari,
13; Muslim, 45.
12 _ At times of hardship and war we see the true
meaning of the words of Allaah (interpretation of the meaning):
"Help you one another in AlBirr and AtTaqwa
(virtue, righteousness and piety)"
[al-Maa'idah 5:2]
Ways of cooperating in da'wah and supporting
Islam include: waging jihad against the kuffaar and
hypocrites for the sake of Allaah, joining with the people of
Islamic da'wah in fighting the followers of kufr and
misguidance, and preparing all means and tools for jihad for the
sake of Allaah.
One of the ways of cooperating in supporting Islam
that was invented at the time of the Prophet (peace
and blessings of Allaah be upon him) is cooperating in
killing those who claimed to be Prophets, killing the leaders
of the mushrikeen and the apostates, including those
who insulted the Prophet (peace and blessings of Allaah
be upon him).
Islam Q&A (www.islam-qa.com)
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Question:
I know theres certain types of speech which we
must refrain from. like the speech the Prophet sallalaho
alayhe wasalam stayed away from please could you send that
to me.
Answer:
Praise be to Allaah. The Muslim has to control his
tongue and not speak unless he says something good.
Al-Bukhaari (6018) and Muslim (47) narrated from
Abu Hurayrah that the Messenger of Allaah (peace
and blessings of Allaah be upon him) said: "Whoever
believes in Allaah and the Last Day, let him speak good or
else keep silent…"
Al-Nawawi (may Allaah have mercy on him) said: "If
he wants to speak, then if what he wants to say is good
and he is confident that he will be rewarded for it, whether
it is obligatory or praiseworthy, then let him speak, but if
it does not seem to him that it is good and he will
be rewarded for it, then let him refrain from
speaking, whether he thinks it is haraam or makrooh or
permissible. Based on this, it is recommended to refrain from
saying permissible words and we are enjoined to avoid that,
lest that lead us into something that is haraam or
makrooh, which is what happens in many cases or in most
cases. Allaah says (interpretation of the meaning):
`Not a word does he (or she) utter but there is a
watcher by him ready (to record it)'
[Qaaf 50:18]
Imam al-Shaafa'i understood the hadeeth to mean that
if a person wants to say something, he should think
about it: if it seems to him that it will not do any harm, then
he should speak, but if he thinks that it will do some harm
or he thinks that this is most likely, then he should
refrain from speaking."
The Prophet (peace and blessings of Allaah be upon
him) commanded us to control our tongues in more than
one hadeeth, such as that narrated by al-Tirmidhi (2406)
from `Uqbah ibn `Aamir who said: "I said, `O Messenger
of Allaah, what is salvation?' He said, `Control your
tongue, keep to your house and weep over your sin.'" Classed
as saheeh by al-Albaani in Saheeh
al-Targheeb, 3331.
Al-Tirmidhi (2616) also narrated that the Prophet
(peace and blessings of Allaah be upon him) said to
Mu'aadh, after teaching him some of the laws of Islam, "Shall I
not tell you what is the foundation of all that?" I
[Mu'aadh] said: "Of course, O Prophet of Allaah." He took hold
of his tongue and said, "Control this." I said, "O Prophet
of Allaah, will we be held responsible for what we say
with it?" He said, "May your mother be bereft of you,
O Mu'aadh! Will the people be thrown into Hell on
their faces or on their noses for anything other than the
harvest of their tongues?"
Classed as saheeh by al-Albaani in Saheeh
al-Tirmidhi, 2110.
The hadeeth enjoins refraining from indulging in
specific things, because that is something that is of no benefit to
a person, and indeed it may cause him a great deal of
harm in his spiritual and worldly affairs.
It was narrated from Ibn Mas'ood that the Prophet
(peace and blessings of Allaah be upon him) said: "If
my companions are mentioned, then keep quiet; if the
stars are mentioned, then keep quiet; and if the divine
decree is mentioned, then keep quiet." (Narrated by
al-Tabaraani in al-Kabeer, 2/96. Classed as saheeh by Shaykh
al-Albaani in al-Silsilah al-Saheehah, 34).
This hadeeth indicates that it is not permissible for
a person to speak badly of the companions of the
Prophet (peace and blessings of Allaah be upon him), and that
he should keep quiet about the disputes that occurred
among them, because speaking badly of them or criticizing
them implies that one is rejecting what Allaah said about
them in the Qur'aan, where He praised them by
saying (interpretation of the meaning):
"And the foremost to embrace Islam of the
Muhaajiroon and the Ansaar and also those who followed them
exactly (in Faith). Allaah is well-pleased with them as they
are well-pleased with Him. He has prepared for them
Gardens under which rivers flow (Paradise), to dwell
therein forever. That is the supreme
success" [al-Tawbah 9:100]
And Allaah says (interpretation of the meaning):
"Muhammad is the Messenger of Allaah. And those
who are with him are severe against disbelievers, and
merciful among themselves. You see them bowing and falling
down prostrate (in prayer), seeking Bounty from Allaah
and (His) Good Pleasure. The mark of them (i.e. of their
Faith) is on their faces (foreheads) from the traces of
prostration (during prayers)" [al-Fath
48:29]
This is how Allaah has described them in His Book,
so no doubt they are of just character and are the best
and greatest of mankind. So no one hates them but a
hypocrite and no one loves them but a believer.
Shaykh al-Islam Ibn Taymiyah (may Allaah have
mercy on him) said:
"One of the basic principles of Ahl al-Sunnah
wa'l-Jamaa'ah is that they think and say nothing to
criticize the companions of the Messenger of Allaah (peace
and blessings of Allaah be upon him), as Allaah has
described them in the verse in which He says (interpretation of
the meaning):
`And those who came after them say: Our Lord!
Forgive us and our brethren who have preceded us in Faith,
and put not in our hearts any hatred against those who
have believed. Our Lord! You are indeed full of kindness,
Most Merciful'
[al-Hashr 69:10]
And they obey the command of the Messenger of
Allaah (peace and blessings of Allaah be upon him): `Do
not curse my companions, for by the One in Whose hand
is my soul, if any one of you were to spend the
equivalent of Mount Uhud in gold, he would not reach the status
of one of them, nor even come half way.' (Agreed upon)."
Majmoo' al-Fataawa, 3/152.
Abu Zar'ah (may Allaah have mercy on him) said:
"If you see a man criticizing any one of the
Sahaabah, then know that he is a heretic, because the Qur'aan
is true, and the Messenger is true, and what he brought
is true, and no one conveyed all of that to us but
the Sahaabah. So whoever criticizes them means in effect
to say that the Qur'aan and Sunnah are false, so it is
more appropriate that he should be criticized and ruled to be
a heretic who is misguided."
Al-Sawaa'iq al-Muhriqah `ala Ahl al-Rafd
wa'l-Dalaal wa'l-Zandaqah, 2/608.
With regard to the second part of the hadeeth,
which enjoins refraining from speaking about the stars, what
is referred to by that _ and Allaah knows best _ is
seeking guidance by the stars concerning matters that are
unseen, as the people of the jaahiliyyah used to do by means
of astrology, such as using the movement of heavenly
bodies to indicate when certain earthly events would occur,
such as the blowing of the wind, rainfall, changes in
prices, and other matters which they claimed to know from
the movements of heavenly bodies. They used to say
that whoever got married under such and such a star,
such and such would happen to him, or whoever traveled
under such and such a star, such and such would happen to
him, and whoever was born under such and such a star
would be lucky or unlucky, etc.
(See Kitaab al-Tawheed by Shaykh Saalih
al-Fawzaan, Baab Id'aa' `ilm al-Ghayb min Qiraa'at al-Kaff
wa'l-Finjaan wa ghayrihima. See also Fataawa
al-`Aqeedah, 2/185-186-187-190) by Shaykh Ibn `Uthaymeen,
where he makes some very useful comments).
With regard to the third part of the hadeeth, which
refers to refraining from speaking about the divine decree
(al-qadar), Abu Ja'far al-Tahhaawi (may Allaah have
mercy on him) said:
"The divine decree is a secret known which Allaah
has hidden from His creation. No angel who is close to
Him and no Prophet whom He sent knows that. Pursuing
such matters only leads to failure and deprivation of the
mercy of Allaah, and it leads to injustice, so beware of
looking into the matter, thinking about it and wondering about
it. Allaah has kept knowledge of His decree from His
slaves, and has forbidden them to pursue the matter, as He
says in His Book (interpretation of the meaning):
`He cannot be questioned as to what He does, while
they will be questioned'
[al-Anbiya' 21:23]
So whoever questions what Allaah does has rejected
the ruling of the Book, and whoever rejects the ruling of
the Book is a kaafir."
Sharh al-`Aqeedah al-Tahhaawiyyah, p. 276
So the Muslim has to submit to Allaah in all His
affairs, and know that whatever happens to him could never
have missed him, and what misses him could never
have happened to him. There is a lot that may be said on
this topic. May Allaah bless the man who believes in the
will and decree of Allaah without indulging in
philosophical discussion about the matter.
And Allaah knows best.
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