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Sunday, January 30, 2011

THE CONCENSUS OF THE SALAF ON THE PROHIBITION OF REVILING THE RULERS BE THEY RIGHTEOUS OR SINFUL

THE CONCENSUS OF THE SALAF ON THE PROHIBITION OF REVILING THE RULERS BE THEY RIGHTEOUS OR SINFUL


Imam Ibn al-Qayyim said,
“This is a great topic, containing much benefit and due to ignorance of this topic a great mistake has fallen upon the Sharee’ah...” up until he said, after mentioning that the basis of the Sharee’ah is built upon the welfare and benefits of the servants, “... The Prophet (sallallahu alaihi wasallam) legislated for his ummah, the obligation of rejecting the evil so that by its rejection, the goodness that Allaah and His Messenger love is obtained. And when rejecting the evil leads to what is more evil and more hated by Allah and His Messenger then it is not allowed to reject it— even if Allaah hates it and detests those who perform it (the evil). And this is like rejection (inkaar) against the kings, and the ones in authority by coming out against them (with arms etc., to fight them), for verily, that is the basis and foundation of every evil and every tribulation till the end of time.
And the Companions asked permission from the Messenger of Allaah (sallallahu alaihi wasallam) for killing the leaders (Umaraa’) who delay the prayer from its proper time, saying, ‘Shall we not kill them.’ So he said, “No, so long as they establish the prayer,” and he also said, “Whoever sees something from his leader (ameer) something that he dislikes then let him be patient and let him not raise his hand (away) from the leader’s obedience.”
And whoever reflects upon the greatest and smallest trials that have befallen Islaam, then he will see that they are due to the negligence and wastage of this principle and the lack of patience upon (witnessing) evil. So he seeks to bring about its end and as a result of this, a greater evil is brought about. And the Messenger (sallallahu alaihi wasallam) saw the greatest of evils in Makkah and he was not able to change them. In fact even when Allaah opened up Makkah for the Muslims (i.e., gave the Muslims victory over it) and when it became Daarul-Islaam he was resolved to changing the Ka’bah and returning it to the foundations that ibraaheem (alaihi as-alaam) had built it upon, but even though he had the capacity to do that, he was prevented from it by the fear that something greater would occur due to the lack of tolerance of the Quraish, since they were new to Islaam and had recently left disbelief — and for this reason he did not grant permission for rebelling against the leaders (Umaraa’) with the use of one’s hand (i.e., with force) due to the greatness of what results afterwards on account of it ...“
‘I’laamul-Muwaqqi‘een ‘an Rabbil-’Aabaineen

Ibn Abee ‘Aasim reported from Ahul-Yamaan al-Hawzaniyy from Abud-Dardaa that he said,
“Beware of cursing the Rulers (Wullaat), for verily, cursing them is clipping (i.e., of the religion) and hating them is barrenness.” It was said, ‘0 Aboo Dardaa, then how should we behave when we see in them that which we do not like?’ He said, “Have patience, for verily, when Allaah sees that from you He will take them away from you with death.”
As-Sunnah, 2/488

Imaam al-Barbahaaree (d. 329) said,
“When you see a man making a supplication against the Ruler (Sultaan) then know that he is a person of desire. And when you hear a man making a supplication for the Ruler, for his rectification, then know that he is a person of the Sunnah, if Allaah, the Exalted, wills. Fudayl Ibn ‘Iyaad says, “If I had a supplication (that would be answered) I would not make it except for the Ruler.” So we have been commanded that we supplicate for them, for their rectification and we have not been commanded to make a supplication against them, even if they oppress and commit injustice, and this is because their oppression and injustice is against themselves but their rectification is for them and for the Muslims.”
Tabaqaatub-Hanaabilah, 2/36.

Imaam ash-Shawkaanee said,
“It is desirable for the one to whom a mistake of the leader (Imaam) appears in certain matters that he advises him but does not openly rebuke him in front of all the people to see. Rather it should be as has been reported in the hadeeth - that he should take him by the hand, should take him into seclusion and should offer him the advice, and he should not humiliate the sultaan of Allaah. And we have already said in the beginning of the book of Siyar that it is not permissible to revolt against the leaders, even if they reach (excessive) levels of oppression, as long as they establish the prayer and no manifest and clear disbelief appears from them.
And the ahaadeeth that have been reported with this meaning are mutawaathir. However, it is necessary for the follower that he follows the leader (Imaam) in obedience to Allaah and he disobeys him in (what entails) disobedience to Allaah, for verily there is no obedience to the creation in disobedience to Allaah.”
As-Sailal-Jarraar, 4/556

It has been established from the Prophet (sallallahu alaihi wasallam) that he said,
“There are three things towards which the heart of a Muslim never shows hatred or rancour: making ones action sincerely for the sake of Allah, giving obedience to the rulers (wulaatul-amr) and sticking to the group (jamaa‘ah) - for verily, their supplication encompasses those who are behind them (i.e., those whom they rule over).”
(This Hadeeth has been reported from a group among the Companions; Sunan at-Tirmidhee, no. 2657, Al-Musnad 4/80-82 and 183, Jaami’ul-Usool 1/265 and Majma ‘uz-Zawaa’id 1/137-139)

Footnotes:
The above text is from the Book, Mu’aamalatul-Hukkaami fee Daw’il-Kitaabi was-Sunnah, pp. 173-185, by Shaikh ‘Abdus-Salaam ibn Barjas ibn Naasir Aal-’Abdul-Kareem.

Saturday, January 22, 2011

Do sins have any effect on the family of the sinner?

Do sins have any effect on the family of the sinner?


Q. My parents say that if I commit sin it would have an affect on the entire family. Lately they have been going through some hard times such as loosing money by theft and paying penalties. Can it be because of me or the sins that I have commited in past?


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Praise be to Allaah.

No person will be punished for the sins of another. Each person will be brought to account for his own sins.

Allaah says (interpretation of the meaning):

“And no bearer of burdens shall bear another’s burden”[Faatir 35:18]

But if the father or mother commits a sin, this may be a cause of making the family members follow their example.
Majmoo’ Fataawa al-Shaykh Ibn Baaz, 2/610

But the consequences of the sins committed by the sinner may go beyond him to affect his family, as a punishment for him and a test for his family. Allaah tests man with disasters in order to expiate for his sins, and Allaah may test people with blessings.

Allaah says (interpretation of the meaning):

“We shall make a trial of you with evil and with good” [al-Anbiya’ 21:35]

Whatever the case, the Muslim must avoid sin so that he will not be subject to the wrath and anger of Allaah.

And Allaah knows best.

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid
Ref: http://islamqa.com/en/ref/9047

The Mercy of Allaah towards His slaves

The Mercy of Allaah towards His slaves


Q. How merciful is Allah, because i heard he loves you more than 70 mothers. Is that true? please explain.

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Praise be to Allaah.

Allaah is the Most Merciful, Most Compassionate, and He is the most Merciful of those who show mercy. His Mercy encompasses all things. Allaah says (interpretation of the meaning):

“and My Mercy embraces all things”
[al-A’raaf 7:156]

In Saheeh Muslim it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said:
“Allaah has one hundred parts of mercy, of which He sent down one between the jinn, mankind, the animals and the insects, by means of which they are compassionate and merciful to one another, and by means of which wild animals are kind to their offspring. And Allaah has kept back ninety-nine parts of mercy with which to be merciful to His slaves of the Day of Resurrection.” [Muslim, al-Tawbah, 6908]

It was narrated that ‘Umar ibn al-Khattaab said:
“Some prisoners were brought to the Messenger of Allaah (peace and blessings of Allaah be upon him), and there was a woman among the prisoners who was searching (for her child). When she found her child she embraced him and put him to her breast. The Messenger of Allaah (peace and blessings of Allaah be upon him) said to us, ‘Do you think that this woman would throw her child in the fire?’ We said, ‘No, by Allaah, not if she is able not to.’ The Messenger of Allaah (peace and blessings of Allaah be upon him) said, ‘Allaah is more merciful to His slaves than this woman is to her child.’”
[Agreed upon. Al-Bukhaari, 5653; Muslim, 6912]

One aspect of the mercy of Allaah to His slaves is that He sent the Messengers and revealed the Books and laws to organize their lives according to the ways of wisdom, far removed from hardship and difficulty.
Allaah says (interpretation of the meaning):

“And We have sent you (O Muhammad) not but as a mercy for the ‘Aalameen (mankind, jinn and all that exists)”
[al-Anbiya’ 21:107]

The mercy of Allaah is what will admit His believing slaves to Paradise on the Day of Resurrection. No one will ever enter Paradise because of his deeds alone, as the Prophet (peace and blessings of Allaah be upon him) said:
“No one’s deeds will ever admit him to Paradise.” They said, “Not even you, O Messenger of Allaah?” He said, “No, not even me, unless Allaah shower me with His Mercy. So try to be near to perfection. And no one should wish for death; he is either doing good so he will do more of that, or he is doing wrong so he may repent.”
[Narrated by al-Bukhaari, 5349; Muslim, 7042]

So the believer must remain in a state between hoping for the mercy of Allaah and fearing His punishment, for Allaah says (interpretation of the meaning):

“Declare (O Muhammad) unto My slaves, that truly, I am the Oft-Forgiving, the Most-Merciful.


And that My Torment is indeed the most painful torment”
[al-Hijr 15:49-50]

With regard to your saying that Allaah loves us more than seventy mothers, Allaah knows best concerning that. It is sufficient for us to know that the mercy of Allaah encompasses all things. O Allaah, have mercy upon us, O Most merciful of those who show mercy.

Islam QA
Ref: http://islamqa.com/en/cat/12

Islam on Slaughtering one animal in front of another

Islam on Slaughtering one animal in front of another animal

Q. Does the meat of a slaughtered animal become haraam if it is slaughtered in front of another animal?

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Praise be to Allaah.

Firstly:

The fuqaha’ are unanimously agreed that part of the etiquette of slaughtering is not to slaughter one animal in front of another.
See: al-Mawsoo‘ah al-Fiqhiyyah, 10/221

This is part of the beauty of Islam with its mercy and kindness and good manners.

Ibn Qudaamah (may Allah have mercy on him) said:

It is makrooh to slaughter one sheep when another is looking on.
End quote.
Al-Mughni (9/317)

And it says in ‘Awn al-Ma‘bood:

He should not handle it violently, or drag it to slaughter violently, or slaughter it in the presence of another.

Shaykh Ibn Baaz (may Allah have mercy on him) said:

It is makrooh to slaughter (an animal) when another is looking on.
End quote.
Majmoo‘ Fataawa Ibn Baaz (23/73-74)

Shaykh ‘Abd al-Muhsin al-‘Abbaad said:

He should not slaughter it with a tool or cause pain to it as he is slaughtering it. Also he should not slaughter it in front of another, because this is torture.
End quote.
Sharh Sunan Abi Dawood, 14/212

Secondly:

If one animal is slaughtered in front of another, this does not mean that eating its meat is haraam (impermissible), if the slaughter is done in the proper Islamic manner, because all he has done thereby is something makrooh (disliked), and such actions do not make the meat haraam.

Thirdly:

With regard to slaughtering animals together in front of one another, as is the case in mechanised slaughterhouses, there is nothing wrong with it, because one animal does not see another when it is being slaughtered; rather they are all slaughtered at the same time with one movement of the machine.

The scholars of the Standing Committee for Issuing Fatwas said:
It is permissible to slaughter animals using modern machines so long as the blades are sharp and they cut the throat and the windpipe.

If the machine slaughters a number of chickens at one time, then it is acceptable to mention the name of Allah once by the one who is operating the machine when he starts it, with the intention of slaughtering, so long as the person who is operating the machine is a Muslim or a kitaabi (i.e., a Christian or a Jew).
End quote.
Fataawa al-Lajnah al-Daa’imah, 22/463.

And Allah knows best.

Islam QA
Ref: http://islamqa.com/en/ref/153936

Note: Ahl ul Kitaab (Kitaabi) : People of the Book (Christians or Jews)

Thursday, January 20, 2011

Using credit cards is haraam (impermissible), even if you pay up within the time limit

Using credit cards is haraam even if you pay up within the time limit

Q. I heard that using credit cards is haraam, but if I am sure that I am going to pay the bank within the time limit, so the bank will not charge any interest, is this also regarded as haraam?.

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Praise be to Allaah.  

What you have heard about credit cards being haraam is correct. That has already been discussed in question no. (13735).

Using them is haraam even if the user is certain that he will pay the bank within the time limit.

It has already been explained in the answer to the question mentioned that they are haraam because the bank lends money to the user in return for interest, and this interest is the price of the annual subscription to the credit card, as well as other interest charges which are to be paid to the bank if the user is late in paying.

The cost of the card is a kind of riba which the user pays to the bank, and this riba is paid by the user whether he pays on time or not

Also, the user enters into a contract with the bank which means that he is obliged to pay interest if he delays payment. This is also haraam, because it is not permissible for a Muslim to commit himself to doing something that Allaah has forbidden.

The user may think that he can pay up on time, but then something happens to him that prevents him from doing so, so he pays riba to the bank.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said concerning this kind of contract:
A contract of this type is not permissible, because it involves riba which is the price of the card, and it also means committing to pay interest if payment is delayed.

In another fatwa he said:
This transaction is haraam, because the one who enters into it commits himself to paying riba if he does not pay on time. This is an invalid commitment, even if he believes or thinks it most likely that he will pay it before the time is up, because circumstances may change and he may not be able to pay it off. This is a matter that is in the future, and no one knows what will happen to him in the future. So dealings of this type are haraam.

And Allaah knows best.

Islam Q&A

[Ibn Qayyim al-Jawziyyah] Ten things we waste!

Ten things we waste : Lesson from Imam Ibn Qayyim al-Jawziyyah

1. Our Knowledge: Wasted by not taking action with it.

2. Our Actions: Wasted by committing them without sincerity.

3. Our Wealth: Wasted by using on things that will not bring us ajr (reward from Allah). We waste our money, our status, our authority, on things which have no benefit in this life or in Aakhirah (hereafter).

4. Our Hearts: Wasted because they are empty from the love of Allah, and the feeling of longing to go to Him, and a feeling of peace and contentment. In its place, our hearts are filled with something or someone else.

5. Our Bodies: Wasted because we don't use them in ibadah (worship) and service of Allah.

6. Our Love: Our emotional love is misdirected, not towards Allah, but towards something or someone else.

7. Our Time: Wasted, not used properly, to compensate for that which has passed, by doing what is righteous to make up for past deeds.

8. Our Intellect: Wasted on things that are not beneficial, that are detrimental to society and the individual, not in contemplation or reflection.

9. Our Service: Wasted in service of someone who will not bring us closer to Allah, or benefit in dunyaa (world).

10. Our Dhikr (Remembrance of Allah): Wasted, because it does not affect us or our hearts.

Tuesday, January 18, 2011

Poverty and its negative effects, and means of eliminating it in Islam

Poverty and its negative effects, and means of eliminating it in Islam

Q. How can Islam fight poverty?
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Praise be to Allaah. 

Firstly: 

Poverty is one of the calamities that Allaah has decreed should happen, either to a specific person or a family or a society. Poverty has negative effects on people’s beliefs and conduct. Immoral behaviour becomes widespread to a large extent because of poverty, as a means of meeting people’s needs, so theft, murder, zina and sale of haraam things become widespread. 
Undoubtedly these things have a negative effect on individuals and societies. Allaah tells us that some of the mushrikeen used to kill their children, the apples of their eyes, either because of the poverty in which they were living or for fear of poverty that might befall them. Allaah says of the first case (interpretation of the meaning): 
“kill not your children because of poverty — We provide sustenance for you and for them”
[al-An’aam 6:151] 

And He says of the second case (interpretation of the meaning): 
“And kill not your children for fear of poverty. We shall provide for them as well as for you. Surely, the killing of them is a great sin”
[al-Isra’ 17:31] 

In al-Saheehayn there is narrated the story of a woman of the Children of Israel who, when she needed money and felt under pressure, she could not find anyone but her paternal cousin who wanted to have his way with her in return for giving her money. Then Allaah saved her from that after she reminded him of Allaah and told him to fear Him. 

Whatever the case, it is well known that poverty leads to crimes and corruption. Many nations suffer from it and are looking for solutions to this problem, but to no avail, and there is no solution except in Islam, which brought rulings for all people until the Hour begins. 

Secondly: 

The means that have been prescribed by Islam to solve the problem of poverty and combat it are as follows: 

1 – Teaching people to believe truly that provision comes from Allaah and that He is the Provider (al-Razzaaq), and every calamity that Allaah decrees is for a reason, and that the poor Muslim should be patient in bearing his calamity and strive to relieve himself and his family of poverty

Allaah says (interpretation of the meaning): 
“Verily, Allaah is the All‑Provider, Owner of Power, the Most Strong”
[al-Dhaariyaat 51:58] 

“And no moving (living) creature is there on earth but its provision is due from Allaah. And He knows its dwelling place and its deposit (in the uterus or grave). All is in a Clear Book (Al‑Lawh Al‑Mahfooz — the Book of Decrees with Allaah)”
[Hood 11:6] 

“Who is he that can provide for you if He should withhold His provision? Nay, but they continue to be in pride, and (they) flee (from the truth)”
[al-Mulk 67:21] 

“And indeed We have honoured the Children of Adam, and We have carried them on land and sea, and have provided them with At‑Tayyibaat (lawful good things), and have preferred them above many of those whom We have created with a marked preferment”
[al-Isra’ 17:70] 

It is because of these beliefs that a man should bear with patience whatever befalls him of the calamity of poverty, and turn to Allaah alone in seeking provision, and accept the decree of Allaah, and strive to earn a living. 

It was narrated that Suhayb al-Roomi (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: 
“How wonderful is the situation of the believer, for all his affairs are good. If something good happens to him, he gives thanks for it and that is good for him; if something bad happens to him, he bears it with patience, and that is good for him.”
[Narrated by Muslim (2999)]
We can understand the effect of this belief on the Muslims by looking at what happens to others.
In Japan – for example – in 2003 thirty-three thousand people committed suicide! And one of the main reasons for that was unemployment. In a report on the BBC website on 1/9/2004 they said: 
Official statistics show that thirty-three thousand people killed themselves last year in Japan. Japanese officials say that one of the reasons for this rise in the suicide rate is the economic recession that Japan is facing, which is regarded as the worst in fifty years. This has led to an unprecedented rise in unemployment as well as a rise in cases of depression, especially among middle-aged men. [End quote]
Allaah says (interpretation of the meaning): 
“Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills). Verily, He is Ever All‑Knower, All‑Seer of His slaves”
[al-Isra’ 17:30]. 

Ibn Katheer (may Allaah have mercy on him) said: 
The words of Allaah “Truly, your Lord enlarges the provision for whom He wills and straitens (for whom He wills)” tell us that He, may He be exalted, is the Provider, the Withholder and the Bestower, Who deals with His creation as He wills. He grants independence of means to whomsoever He wills and makes poor whomsoever He wills, with wisdom in that. Hence He says “Verily, He is Ever All‑Knower, All‑Seer of His slaves” i.e., He knows and sees who deserves to be rich and who deserves to be poor. 
In some cases wealth may be a means of letting people get carried away in sin and poverty may be a punishment. We seek refuge with Allaah from both. 
Tafseer Ibn Katheer (5/71).  

2 – Seeking refuge with Allaah from poverty
The Sunnah relates to us what the Prophet (peace and blessings of Allaah be upon him) used to do and what he taught his ummah to do, which is seeking refuge with Allaah from poverty, because of the effect that it has on a person, his family and his society.   

It was narrated that Muslim ibn Abi Bakrah said: My father used to say following every prayer: Allaahumma inni a’oodhu bika min al-kufri wa’l-faqri wa ‘adhaab il-qabr (O Allaah, I seek refuge with You from disbelief, poverty and the torment of the grave), and I used to say them too. My father said: O my son, where did you get this from? I said: From you. He said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say that following every prayer. 
[Narrated by al-Nasaa’i (1347); classed as saheeh by al-Albaani in Saheeh al-Nasaa’i]

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to say in his prayer: “Allaahumma inni a’oodhi bika min al-ma’tham wa’l-maghram (O Allaah, I seek refuge with You from sin and heavy debt).” Someone said to him: “How often you seek refuge from heavy debt!” He said: “When a man gets into debt, he speak and tells lies, and he makes a promise and breaks it.” [Narrated by al-Bukhaari (832) and Muslim (589)]

3 – Encouragement to work and earn a living, and to travel in the land to seek provision

Allaah says (interpretation of the meaning): 
“He it is Who has made the earth subservient to you (i.e. easy for you to walk, to live and to do agriculture on it); so walk in the path thereof and eat of His provision. And to Him will be the Resurrection”
[al-Mulk 67:15] 

“Then when the (Jumu‘ah) Salaah (prayer) is ended, you may disperse through the land, and seek the Bounty of Allaah (by working), and remember Allaah much, that you may be successful”
[al-Jumu’ah 63:10] 

It was narrated from al-Miqdaam (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one ever eats any food better than that which he has earned with his own hands. The Prophet of Allaah Dawood (peace be upon him) ate that which he earned with his own hands.” [Narrated by al-Bukhaari (1966)]

It was narrated from al-Zubayr ibn al-‘Awwaam (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “If one of you were to take a rope and bring firewood on his back and sell it, thus preserving his dignity, that is better for him than asking of people who may give to him or withhold from him.” [Narrated by al-Bukhaari (1402)]

4 – Making zakaah obligatory on the wealth of the rich 

Allaah has granted the poor a share of zakaah, which is to be given to the poor to keep, and is to be given until he becomes independent of means and is no longer poor. 

Allaah says (interpretation of the meaning): 
“As-Sadaqaat (here it means Zakaah) are only for the Fuqaraa’ (poor), and Al‑Masaakeen (the poor) and those employed to collect (the funds); and to attract the hearts of those who have been inclined (towards Islam); and to free the captives; and for those in debt; and for Allaah’s Cause (i.e. for Mujaahidoon — those fighting in a holy battle), and for the wayfarer (a traveller who is cut off from everything); a duty imposed by Allaah. And Allaah is All-Knower, All-Wise”
[al-Tawbah 9:60] 

“And those in whose wealth there is a recognised right
25. For the beggar who asks, and for the unlucky who has lost his property and wealth (and his means of living has been straitened)”
[al-Ma’aarij 70:24, 25]. 

5 – Encouragement to give charity, set up waqfs and sponsor orphans and widows 

Allaah says (interpretation of the meaning): 
“So keep your duty to Allaah and fear Him as much as you can; listen and obey, and spend in charity; that is better for yourselves. And whosoever is saved from his own covetousness, then they are the successful ones”
[al-Taghaabun 64:16] 

“and whatsoever you spend of anything (in Allaah’s Cause), He will replace it. And He is the Best of providers”
[Saba’ 34:39] 

“And whatever good you send before you for yourselves (i.e. Nawaafil — non‑obligatory acts of worship: prayers, charity, fasting, Hajj and ‘Umrah), you will certainly find it with Allaah, better and greater in reward”
[al-Muzzammil 73:20] 

It was narrated that ‘Adiyy ibn Haatim said: I heard the Prophet (peace and blessings of Allaah be upon him) say: “Whoever among you can shield himself against the Fire, even with half a date, let him do so.” [Narrated by al-Bukhaari (1347) and Muslim (1016)]

It was narrated that Sahl ibn Sa’d said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “I and the one who sponsors an orphan will be like this in Paradise” – and he gestured with his forefinger and middle finger, holding them slightly apart. [Narrated by al-Bukhaari (4998).  Muslim (2983) narrated a similar report from the hadeeth of Abu Hurayrah]

It was narrated that Abu Hurayrah said: The Prophet (peace and blessings of Allaah be upon him) said: “The one who strives to help widows and the poor is like the one who strives in jihad for the sake of Allaah and the one who prays at night and the one who fasts during the day.” [Narrated by al-Bukhaari (5038) and Muslim (2982)]

6 – Prohibition on riba (usury), gambling and deceit in selling 

Allaah says (interpretation of the meaning): 
“O you who believe! Fear Allaah and give up what remains (due to you) from Ribaa (from now onward) if you are (really) believers.
279. And if you do not do it, then take a notice of war from Allaah and His Messenger but if you repent, you shall have your capital sums. Deal not unjustly (by asking more than your capital sums), and you shall not be dealt with unjustly (by receiving less than your capital sums)”
[al-Baqarah 2:278-279] 

“O you who believe! Intoxicants (all kinds of alcoholic drinks), and gambling, and Al‑Ansaab (stone altars for sacrifices to idols etc) and Al‑Azlaam (arrows for seeking luck or decision) are an abomination of Shaytaan’s (Satan’s) handiwork. So avoid (strictly all) that (abomination) in order that you may be successful”
[al-Maa'idah 5:90] 

It was narrated from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) passed by a pile of foodstuff; he put his hand in it and found that it had gotten wet. He said, “What is this, O seller of the foodstuff?” He said: It got rained on, O Messenger of Allaah. He said: “Why don’t you put it on top of the food so that people can see it? Whoever deceives (people) does not belong to me.” [Narrated by Muslim (102)]

That is because if these things are done and become widespread among people, it means that some are taking people’s wealth unlawfully, and people may lose all their wealth because of them. Hence the texts clearly forbid them. 

7 – Encouragement to help the needy and support the weak 

It was narrated that al-Nu’maan ibn Basheer said: The Messenger of Allaah (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 is in pain, the rest of the body joins it in restlessness and fever.” [Narrated by al-Bukhaari (5665) and Muslim (2586)]

It was narrated from Ibn ‘Abbaas (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not a Muslim who eats his fill when his neighbour goes hungry.” [Narrated by al-Bayhaqi in al-Shu’ab (9251) and by others. Classed as hasan by al-Albaani]

In Muwatta’ al-Imam Maalik (1742) it is narrated from Yahya ibn Sa’eed that ‘Umar ibn al-Khattaab met Jaabir ibn ‘Abd-Allaah who was carrying some meat with him. He said: What is this? 
He said: O Ameer al-Mu’mineen, we desired meat so I bought some meat for a dirham. 
‘Umar said: Would one of you want to fill his belly apart from his neighbour or his cousin? What don’t you pay heed to the verse “You received your good things in the life of the world, and you took your pleasure therein” [al-Ahqaaf 46:20]? 

Finally: 

This is a brief look at poverty, which points to some of its bad effects. The Muslim knows that poverty and richness, and whether things are given to one or withheld, are all subject to the decree of Allaah. So he bears hardships with patience when they come, and he thanks Allaah, may He be exalted, for good times when he finds them. But he is required to work and seek to earn a living so as to relieve himself and his family of poverty. But if someone is unable to do that because of health reasons or problems in his land, then Islam relieves him of poverty by means of zakaah and charity that are given by the rich. This is the share of their wealth that the poor are entitled to. 

And Allaah knows best.
Islam Q&A
Ref: http://islamqa.com/en/ref/95340/

Seriousness of debt

Seriousness of debt

Praise be to Allaah.

The fuqaha’ define dayn (debt) as an obligation to be fulfilled, as it says in al-Mawsoo’ah al-Fiqhiyyah (21/102). The linguistic meaning of the word dayn (debt) in Arabic has to do with submission and humiliation. The connection between the shar’i meaning and the linguistic meaning is clear.
The debtor is a prisoner, as the Prophet (peace and blessings of Allaah be upon him) said: “Your companion is being detained by his debt.” [Narrated by Abu Dawood, 3341; classed as hasan by al-Albaani in Saheeh Abi Dawood.]

Islam takes the matter of debt very seriously and warns against it and urges the Muslim to avoid it as much as possible. 

It was narrated from ‘Aa’ishah (may Allaah be pleased with her) that the Prophet (peace and blessings of Allaah be upon him) used to say in his prayer: “Allaahumma inni a’oodhi bika min al-ma’tham wa’l-maghram (O Allaah, I seek refuge with You from sin and heavy debt).” Someone said to him: “How often you seek refuge from heavy debt!” He said: “When a man gets into debt, he speak and tells lies, and he makes a promise and breaks it.” [Narrated by al-Bukhaari (832) and Muslim (589)]

It was narrated from Thawbaan (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: 
“Whoever dies free from three things – arrogance, cheating and debt – will enter Paradise.” 
[Narrated by al-Tirmidhi (1572); classed as saheeh by al-Albaani in Saheeh al-Tirmidhi]

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The soul of the believer is suspended because of his debt until it is paid off.” 
[Narrated by al-Tirmidhi (1078)]

It was also narrated that many of the salaf warned against debt. 

It was narrated that ‘Umar ibn al-Khattaab (may Allaah be pleased with him) said: "Beware of debt, for it starts with worry and it ends with war." [Narrated by Maalik in al-Muwatta’ (2/770)]

In Musannaf ‘Abd al-Razzaaq (3/57) it says: 

Ibn ‘Umar (may Allaah be pleased with him) said: 
O Humraan, fear Allaah and do not die in debt, lest it be taken from your good deeds when there will be no dinars and no dirhams.

These stern warnings about debt only came because of the negative consequences to which it leads both on an individual level and on a community level. 

With regard to the personal level, al-Qurtubi said in al-Jaami’ li Ahkaam al-Qur’aan (3/417): 

Our scholars said: 
It is a disgrace and a humiliation because it preoccupies the mind and makes one worried about paying it off, and makes one feel humiliated before the lender when meeting him, and feeling that he is doing one a favour when accepting a delay in payment. Perhaps he may promise himself that he will pay it off then break that promise, or speak to the lender and lie to him, or swear an oath to him then break it, and so on. Moreover, he may die without having paid off the debt so he will be held hostage because of it, as the Prophet (peace and blessings of Allaah be upon him) said: “The soul of the believer is held hostage by his debt in his grave until it is paid off.” [Narrated by al-Tirmidhi, 1078]. All of that undermines one’s religious commitment. 

With regard to the community level, specialists have described the negative consequences and the danger it poses to the economy, for example: 

1-    Desire for immediate gratification with no thought of the future
2-    Lack of responsibility and self-reliance
3-    Poor distribution of wealth 

In order to understand these negative consequences better, please see the study by Shaykh Saami al-Suwaylim entitled Mawqif al-Sharee’ah al-Islamiyyah min al-Dayn (6-11).  

Based on the above, the scholars have stipulated three conditions for debt to be permissible: 

1-    The borrower should be determined to repay it.
2-    It should be known or thought most likely that he is able to repay it,
3-    It should be for something that is permissible according to Sharee’ah. 

Ibn ‘Abd al-Barr said in al-Tamheed (23/238): 

The debt for which a person will be kept out of Paradise – and Allaah knows best – is that for which he left behind enough to pay it off but he did not leave instructions to that effect, or he was able to pay it off but did not do so, or he took the loan for some unlawful or extravagant matter and died without having paid it off. 

As for the one who took a loan for something lawful because he was poor, and he died without leaving behind anything to pay it off, Allaah will not keep him from Paradise because of it, in sha Allaah. [End quote]

The Prophet (peace and blessings of Allaah be upon him) said: “The one who takes people’s wealth intending to pay it back, Allaah will pay it back for him, and the one who takes it intending to destroy it, Allaah will destroy him.” [Narrated by al-Bukhaari (2387)]

In the Sunnah there are a number of du’aa’s which specifically seek the help of Allaah in praying off debts. 
They are: 

1 – It was narrated that Suhayl said: Abu Saalih used to tell us, when one of us wanted to sleep, to lie down on his right side and say: 

Allaahumma Rabb al-samawaati wa’l-ard wa Rabb al-‘arsh il-‘azeem, Rabbaanaa wa Rabba kulli shay’in, Faaliq al-habb wa’l-nawa wa munzil al-Tawraati wa’l-Injeeli wa’l-Furqaan, a’oodhu bika min sharri kulli shay’in anta aakhidhun bi naasiyatihi. Allaahumma anta al-awwal fa laysa qablaka shay’un, wa anta al-aakhir fa laysa ba’daka shay’un, wa anta al-zaahir fa laysa fawqaka shay’un wa anta al-baatin fa laysa doonaka shay’un. Iqdi ‘annaa al-dayna wa aghninaa min al-faqri (O Allaah, Lord of the seven heavens and the exalted Throne, our Lord and Lord of all things, splitter of the seed and the date-stone, Revealer of the Tawraat and the Injeel and the Furqaan [Qur’aan], I seek refuge in You from the evil of all things You shall seize by the forelock [have total mastery over]. O Allaah, You are the First so there is nothing before You, and You are the Last so there is nothing after You. You are al-Zaahir [the greatest and highest] so there is nothing above You, and You are al-Baatin [aware of the subtlest secrets] so there is nothing closer than You. Settle our debt for us and spare us from poverty).”
He narrated that from Abu Hurayrah, from the Prophet (peace and blessings of Allaah be upon him). [Narrated by Muslim (2713)]

2 – It was narrated from ‘Ali (may Allaah be pleased with him) that a mukaatib (slave who had entered into a contract of manumission) came to him and said: “I am unable to pay off my manumission; help me.” He said: “Shall I not tell you some words which the Messenger of Allaah (peace and blessings of Allaah be upon him) taught me? And if you have debt like the mountain of Seer, Allaah will pay it off for you. He said: ‘Say: Allaahumma akfini bi halaalika ‘an haraamika wa aghnini bi fadlika ‘amman siwaaka (O Allaah, suffice me with what You have permitted so that that I have no need of that which You have forbidden, and make me independent of means by Your bounty so that I have no need of anyone besides You).’”
[Narrated by al-Tirmidhi (2563) who said: This is a hasan ghareeb hadeeth. It was also classed as hasan by al-Albaani in Saheeh al-Tirmidhi]

3 – It was narrated that Abu Sa’eed al-Khudri (may Allaah be pleased with him) said:  
The Messenger of Allaah (peace and blessings of Allaah be upon him) entered the mosque and saw an Ansaari man whose name was Abu Umaamah. He said: “O Abu Umaamah, why do I see you sitting in the mosque when it is not the time for prayer? He said: Worries and debts, O Messenger of Allaah. He said: “Shall I not teach you some words which, if you say them, Allaah will take away your worries and pay off your debts?” He said: Yes, O Messenger of Allaah. He said:
“Say, morning and evening, ‘“Allaahumma inni a’oodhu bika min al-hammi wa’l-hazani, wa a’oodhi bika min al-‘ajzi wa’l-kasali, wa a’oodhu bika min al-jubni wa’l-bukhli, wa a’oodhi bika min ghalabat il-dayn wa qahri al-rijaal (O Allaah, I seek refuge with You from worry and grief, and I seek refuge with You from incapacity and laziness, and I seek refuge with You from cowardice and miserliness, and I seek refuge with You from being heavily in debt and from being overcome by men).” 
He said; I did that, and Allaah took away my worry and paid off my debt. 
[Narrated by Abu Dawood (1555).] 
Its isnaad includes Ghassaan ibn ‘Awf; al-Dhahabi said: he is not strong. Hence Shaykh al-Albaani classed the hadeeth as weak in Da’eef Abi Dawood. But the du’aa’ mentioned – “Allaahumma inni a’oodhu bika min al-hammi wa’l-hazani…” – is proven in al-Saheehayn in a report other than this story of Abu Umaamah.

And Allaah knows best.
 
Islam Q&A

Wednesday, January 5, 2011

Who is the Lord of the Worlds?

The Lord of the Worlds

Q. Who is the lord of the worlds ?
-------------------------------------

Praise be to Allaah.

Allaah alone is the Lord, the Creator, the Provider… the Sovereign, the Controller… the All-Knowing, All-Wise… the Ever-Living, the Sustainer of all that exists… The All-Hearing, All-Seeing… The Subtle and Courteous, the All-Aware…  the Most Beneficent, the Most Merciful… the Ever-Forbearing, Oft-Forgiving… the Almighty, the Compeller… the Oft-Pardoning, the Most Generous… the Most Strong, the All-Powerful… the Inventor of all things, the Bestower of forms…

To Him belongs the Sovereignty of the heavens and the earth, in His hand is goodness and He is able to do all things.

There is none worthy of worship but He, and to Him belong the most beautiful names and sublime attributes:

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He)! To Him belong the Best Names”
[Qur'aan: Chapter: Ta-Ha 20:8 – interpretation of the meaning]

He does whatever He wills and judges as He wants:

“And your Lord creates whatsoever He wills and chooses”
[Qur'aan: Chapter: al-Qasas 28:68 – interpretation of the meaning]

He is the Owner of Sovereignty; He honours whomever He wills and humiliates whomever He wills:

“Say (O Muhammad): ‘O Allaah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things’”
[Qur'aan: Chapter: Aal ‘Imraan 3:26 – interpretation of the meaning]

He is the One Who gives life and death, and nothing on earth or in heaven is hidden from Him:

“It is Allaah that gives life and causes death. And Allaah is All-Seer of what you do”
[Qur'aan: Chapter: Aal ‘Imraan 3:156 – interpretation of the meaning]

His alone is the creation and the commandment:

“Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!”
[Qur'aan: Chapter: al-A’raaf 5:54 – interpretation of the meaning]

He is the First, and there is nothing before Him… He is the last and there is nothing after Him… He is the Most High, and there is nothing above Him… He is the Most Near, and there is nothing beneath Him…

“He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing”
[Qur'aan: Chapter: al-Hadeed 57:3 – interpretation of the meaning]

He is the Creator of all things and He is the All-Knower of everything:

“Such is Allaah, your Lord! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs or Guardian) over all things"
[Qur'aan: Chapter: al-An’aam 6:102 – interpretation of the meaning]

He is Subtle, Most Great, All-Encompassing:

“Allaah is Ever All Aware”
[Qur'aan: Chapter: al-Nisaa’ 4:126 – interpretation of the meaning]

He is Ever-Living, the Sustainer of all that exists… To Him belongs everything in the heavens and on earth… Nothing is hidden from Him… Nothing is beyond His capability… Nothing can encompass Him:

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayy al-Qayyoom (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great”
[Qur'aan: Chapter: al-Baqarah 2:255 – interpretation of the meaning]

He knows all things and records the numbers of all things:

“and all things We have recorded with numbers (as a record) in a Clear Book”
[Qur'aan: Chapter: Yaa-Seen 36:12 – interpretation of the meaning]

He is Most Generous and Bountiful… all provision comes from Him:

“And no moving (living) creature is there on earth but its provision is due from Allaah”
[Qur'aan: Chapter: Hood 11:6 – interpretation of the meaning]

His blessings cannot be counted or numbered:

“And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them”
[Qur'aan: Chapter: Ibraaheem 14:34 – interpretation of the meaning]

His stores fill the earth and the heavens:

“And to Allaah belong the treasures of the heavens and the earth”
[Qur'aan: Chapter: al-Munaafiqeen 63:7 – interpretation of the meaning]

He is Free of all needs and Worthy of all praise; He gives to His slaves but that never diminishes His stores:

“O mankind! it is you who stand in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of all praise”
[Qur'aan: Chapter: Faatir 35:15 – interpretation of the meaning]

He is Oft-Pardoning and Oft-Forgiving; He bestows mercy upon His slaves and overlooks their sins:

“Verily, Allaah indeed is Oft Pardoning, Oft Forgiving”
[Qur'aan: Chapter: al-Hajj 22:60 – interpretation of the meaning]

He is the Knower of the unseen and the seen… He is Almighty in His sovereignty, Wise in His commands:

“All-Knower of the unseen and seen, the All Mighty, the All-Wise”
[Qur'aan: Chapter: al-Taghaabun 64:18 – interpretation of the meaning]

He knows what is secret and what is open; nothing is hidden from Him:

“And He is Allaah (to be worshipped Alone) in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn (good or bad)"
[Qur'aan: Chapter: al-An’aam 6:3 – interpretation of the meaning]

He is Subtle and Courteous, All-Aware:

“No vision can grasp Him, but He grasps all vision. He is Al-Lateef (the Most Subtle and Courteous), Well-Acquainted with all things”
[Qur'aan: Chapter: al-An’aam 6:103 – interpretation of the meaning]

He is One in His essence, attributes and actions:

“Say (O Muhammad): ‘He is Allaah, (the) One.

Allaah-us-Samad [Allaah — the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].

He begets not, nor was He begotten.

And there is none co equal or comparable unto Him”
[Qur'aan: Chapter: al-Ikhlaas 112:1-4 – interpretation of the meaning]

Glory be to Him; His are the most beautiful names and sublime attributes, and He has no partner or associate:

“Such is Allaah your Lord. His is the kingdom. Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turned away?”
[Qur'aan: Chapter: al-Zumar 39:6 – interpretation of the meaning]

Because of this Sovereignty, these attributes, this creation, these blessings, He is the only One Who is deserving of praise and thanks and sincere worship, to the exclusion of all others:

“Surely, your Lord is Allaah Who created the heavens and the earth in six Days and then rose over (Istawa) the Throne (really in a manner that suits His Majesty), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allaah, your Lord; so worship Him (Alone). Then, will you not remember?”
[Qur'aan: Chapter: Yoonus 10:3 – interpretation of the meaning]

He created (everything) then proportioned it, He ordained laws then granted guidance, He granted provision and made people independent of means:

“Allaah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allaah, your Lord, so Blessed be Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists”
[Qur'aan: Chapter: Ghaafir 40:64 – interpretation of the meaning]

O Allaah, to You be praise for Your great sovereignty:

“All the praises and thanks be to Allaah, to Whom belongs all that is in the heavens and all that is in the earth"
[Qur'aan: Chapter: Saba’ 34:1 – interpretation of the meaning]

O Allaah, to You be praise for Your mighty creation:

“All praises and thanks be to Allaah, Who (Alone) created the heavens and the earth"
[Qur'aan: Chapter: al-An’aam 6:1 – interpretation of the meaning]

O Allaah, to You be praise, for You have guided us to Islam, You have sent down to us the Qur’aan, You have provided us with good things, You have made us the best of nations, You have honoured us with great blessings. There is no god but You, to You belongs the Sovereignty, Yours is the Creation and the Commandment, all blessings and praise are Yours…

“All the praises and thanks be to Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists).

The Most Gracious, the Most Merciful.

The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)

You (Alone) we worship, and You (Alone) we ask for help (for each and everything)."
[Qur'aan: Chapter: al-Faatihah 1:2-5 – interpretation of the meaning]

From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri
Islam QA
Ref: http://islamqa.com/en/ref/14010

The Oneness of Allaah

The Oneness of Allaah
--------------------------

Praise be to Allaah.

The entire universe, in the way it is created and the way it is controlled, bears witness to the oneness of Allaah:

“Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!"
[Qur'aan: Chapter: al-A’raaf 7:54 – interpretation of the meaning]

The creation of the heavens and the earth, the alternation of night and day, the different kinds of inanimate objects, plants and fruits, the creation of humans and animals… all of that indicates that the Almighty Creator is One with no partner or associate:

“That is Allaah, your Lord, the Creator of all things, Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turning away (from Allaah, by worshipping others instead of Him)?"
[Qur'aan: Chapter: Ghaafir 40:62 – interpretation of the meaning]

The variety and greatness of these created things, the perfect way in which they are formed, the way in which they are maintained and controlled, all indicate that the Creator is One and that He does as He wills and rules and decides as He wants:

“Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things”
[Qur'aan: Chapter: al-Zumar 39:62 – interpretation of the meaning]

All of the above indicate that this universe has a Creator, that this dominion has a Sovereign, that behind these forms is One Who gives them shape:

“He is Allaah, the Creator, the Inventor of all things, the Bestower of forms. To Him belong the Best Names”
[Qur'aan: Chapter: al-Hashr 59:24 – interpretation of the meaning]

The soundness of the heavens and the earth, the order of the universe, the harmony among created things, all indicate that the Creator is One, with no partner or associate:

“Had there been therein (in the heavens and the earth) aalihah (gods) besides Allaah, then verily, both would have been ruined. Glorified be Allaah, the Lord of the Throne, (High is He) above all that (evil) they associate with Him!”
[Qur'aan: Chapter: al-Anbiya’ 21:22 – interpretation of the meaning]

These great created things either created themselves – which is impossible – or man created himself then created them – which is also impossible:

“Were they created by nothing? Or were they themselves the creators?


Or did they create the heavens and the earth? Nay, but they have no firm Belief”
[Qur'aan: Chapter: al-Toor 52:35-36 – interpretation of the meaning]

Reason, Revelation and the original state of man (fitrah) all indicate that this universe has One Who brought into being, that these created things have a Creator Who is Ever-Living and Eternal, All-Knowing and All-Aware, Powerful and Almighty, Kind and Most Merciful. He has the Most Beautiful Names and Sublime Attributes and He knows all things. Nothing is beyond His control, and there is nothing like unto Him:

“And your Ilaah (God) is One Ilaah (God — Allaah), Laa ilaaha illa Huwa (there is none who has the right to be worshipped but He), the Most Gracious, the Most Merciful"
[Qur'aan: Chapter: al-Baqarah 2:163 – interpretation of the meaning]

The existence of Allaah is something that is there is no excuse for not knowing. It is the matter of common sense:

“Their Messengers said: What! Can there be a doubt about Allaah, the Creator of the heavens and the earth?”
[Qur'aan: Chapter: Ibraaheem 14:10 – interpretation of the meaning]

Allaah has created people with the natural instinct (fitrah) to affirm His Lordship and Oneness, but the shayaateen (devils) came to the sons of Adam and caused them to deviate from their religion.
According to a hadeeth qudsi, “I created all My slaves as haneefs (monotheists), but the shayaateen (devils) came to them and made them deviate from their religion, and they forbade them that which I had permitted to them.”
(Narrated by Muslim, no. 2865)

Among them are those who deny the existence of Allaah, and those who worship the Shaytaan, and those who worship man. And there are those who worship the dinar [money], or fire, or genital organs, or animals. And there are some who associate in worship with Him a stone from the earth or a star in the sky.

These things which are worshipped instead of Allaah, cannot create or provide; they cannot hear or see, or bring benefits or cause harm. So how can they worship them instead of Allaah?

“Are many different lords (gods) better or Allaah, the One, the Irresistible?”
[Qur'aan: Chapter: Yoosuf 12:39 – interpretation of the meaning]

Allaah has condemned those who worship these idols which cannot hear, see or think:

“Verily, those whom you call upon besides Allaah are slaves like you. So call upon them and let them answer you if you are truthful.


Have they feet wherewith they walk? Or have they hands wherewith they hold? Or have they eyes wherewith they see? Or have they ears wherewith they hear?”
[Qur'aan: Chapter: al-A’raaf 7:194-195 – interpretation of the meaning]

“Say (O Muhammad to mankind): ‘How do you worship besides Allaah something which has no power either to harm or benefit you? But it is Allaah Who is the All‑Hearer, All‑Knower”
[Qur'aan: Chapter: al-Maa'idah 5:76 – interpretation of the meaning]

How ignorant man is of his Lord Who created him and provides for him. How he rejects Him and forgets Him, and worships others instead of Him:

“Verily, it is not the eyes that grow blind, but it is the hearts which are in the breasts that grow blind”
[Qur'aan: Chapter: al-Hajj 22:46 – interpretation of the meaning]

Glorified be Allaah far above that which they associate with Him. Praise be to Allaah the Lord of the Worlds:

“Say (O Muhammad): Praise and thanks be to Allaah, and peace be on His slaves whom He has chosen (for His Message)! Is Allaah better, or (all) that you ascribe as partners (to Him)?” (Of course, Allaah is Better).


Is not He (better than your gods) Who created the heavens and the earth, and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight? It is not in your ability to cause the growth of their trees. Is there any ilaah (god) with Allaah? Nay, but they are a people who ascribe equals (to Him)!


Is not He (better than your gods) Who has made the earth as a fixed abode, and has placed rivers in its midst, and has placed firm mountains therein, and has set a barrier between the two seas (of salt and sweet water)? Is there any ilaah (god) with Allaah? Nay, but most of them know not!


Is not He (better than your gods) Who responds to the distressed one, when he calls on Him, and Who removes the evil, and makes you inheritors of the earth, generations after generations? Is there any ilaah (god) with Allaah? Little is that you remember!


Is not He (better than your gods) Who guides you in the darkness of the land and the sea, and Who sends the winds as heralds of glad tidings, going before His Mercy (rain)? Is there any ilaah (god) with Allaah? High Exalted be Allaah above all that they associate as partners (to Him)!


Is not He (better than your so‑called gods) Who originates creation, and shall thereafter repeat it, and Who provides for you from heaven and earth? Is there any ilaah (god) with Allaah? Say: ‘Bring forth your proofs, if you are truthful’”
[Qur'aan: Chapter: al-Naml 27:59-64 – interpretation of the meaning]

From Usool al-Deen al-Islami by Shaykh Muhammad ibn Ibraaheem al-Tuwayjri
Islam QA
Ref: http://islamqa.com/en/ref/13532

Evidence that the Qur'aan is the Word of Allaah

Evidence that the Qur'aan is the Word of Allaah
-----------------------------------------------------

Praise be to Allaah.

Praise be to Allaah Who has made good dear to you; we ask Him to increase you in guidance and faith, and to guide your parents to practise Islam and adhere to its rulings.

With regard to the Quraan and the proof that it is the word of Allaah, these are specious arguments which were put forward out of stubbornness and arrogance by the first kaafirs to whom the Prophet (peace and blessings of Allaah be upon him) was sent. Allaah refuted what they said in many ways, proving their words to be false and pointing out what was wrong with it. For example:

1- This Quraan is challenge from Allaah to mankind and the jinn to produce anything like it, but they were unable to. Then He challenged them to produce only ten soorahs like it, and they were unable to. Then He challenged them to produce something like the shortest soorah in the Quraan, and they could not do it, even though those who were being challenged were the most eloquent and well-spoken of mankind, and the Quraan was revealed in their language. Yet despite that they stated that they were completely incapable of doing that. This challenge has remained down throughout history, but not one person has been able to produce anything like it. If this were the word of a human being, some people would have been able to produce something like it or close to it.
There is a great deal of evidence for this challenge in the Quraan, for example, the aayah (interpretation of the meaning):

Say: If the mankind and the jinn were together to produce the like of this Quraan, they could not produce the like thereof, even if they helped one another; 
[Qur'aan: Chapter al-Israa 17:88]

Allaah says, challenging them to produce just ten soorahs:

Or they say, He (Prophet Muhammad) forged it (the Quraan). Say: Bring you then ten forged Soorah (chapters) like unto it, and call whomsoever you can, other than Allaah (to your help), if you speak the truth!
[Qur'aan: Chapter: Hood 11:13 interpretation of the meaning]

Allaah says, challenging them to produce just one soorah:

And if you (Arab pagans, Jews, and Christians) are in doubt concerning that which We have sent down (i.e. the Quraan) to Our slave (Muhammad), then produce a Soorah (chapter) of the like thereof and call your witnesses (supporters and helpers) besides Allaah, if you are truthful
[Qur'aan: Chapter: al-Baqarah 2:23 interpretation of the meaning]

2- No matter how much knowledge and understanding mankind attains, they will still inevitably make mistakes, forget things or fall short. If the Quraan were not the word of Allaah, there would be some contradictions and shortcomings in it, as Allaah says:

Had it been from other than Allaah, they would surely, have found therein many a contradiction
[Qur'aan: Chapter: al-Nisa 4:82 interpretation of the meaning]

But it is free from any shortcoming, error or contradiction; indeed, all of it is wisdom, mercy and justice. Whoever thinks that there is any contradiction in it, that is because of his diseased thinking and mistaken understanding; if he refers to the scholars they will explain to him what is correct and clear up the confusion for him, as Allaah says:

Verily, those who disbelieved in the Reminder (i.e. the Quraan) when it came to them (shall receive the punishment). And verily, it is an honourable well fortified respected Book (because it is Allaahs Speech, and He has protected it from corruption).

Falsehood cannot come to it from before it or behind it, (it is) sent down by the All Wise, Worthy of all praise (Allaah)
[Qur'aan: Chapter: Fussilat 41:41-42 interpretation of the meaning]

3- Allaah has guaranteed to preserve this Quraan, and He says:

Verily, We, it is We Who have sent down the Dhikr (i.e. the Quraan) and surely, We will guard it (from corruption)
[Qur'aan: Chapter: al-Hijr 15:9 interpretation of the meaning]

Every letter of it was transmitted by thousands from thousands down throughout history, and not one letter of it was altered. If any person tried to alter anything in it, or add something or take something away, then he would be exposed straight away, because Allaah is the One Who has guaranteed to preserve the Quraan, unlike the case with other divinely-revealed Books which Allaah revealed to the people of a particular Prophet only, and not to all of mankind, so He did not guarantee to preserve them, rather He delegated their preservation to the followers of the Prophets. But they did not preserve them, rather they introduced alterations and changes which distorted most of the meanings. The Quraan, on the other hand, was revealed by Allaah to all of mankind until the end of time, because the Message of Muhammad (peace and blessings of Allaah be upon him) is the final message, so the Quraan is preserved in mens hearts and in written form, as is proven by the events of history. How many people have tried to change the aayahs of the Quraan and deceive the Muslims, but they were quickly exposed and their falsehood was discovered, even by Muslim children.

Another of the definitive signs that this Quraan was not produced by the Messenger of Allaah (peace and blessings of Allaah be upon him) but that it came revealed by Allaah to him is the following:

4- The great miracles which the Quraan contains of legislation, rulings, stories and beliefs, which could not be produced by any created being no matter how great his intelligence and level of understanding. No matter how hard people try to promulgate laws to regulate their lives, they can never succeed so long as they are far away from the teachings of the Quraan; the further away they are, the greater their rate of failure. This is something that has been proven by the kuffaar themselves.

5- Reports of matters of the unseen, both past and future, which no human being could speak of independently, no matter how great his knowledge, especially at that time which is regarded as primitive in terms of technology and modern tools. There are many things which had not been discovered yet, and which have only been discovered after lengthy and difficult exploration with the most modern equipment, but Allaah told us about them in the Quraan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) mentioned them, fifteen centuries ago, such as the stages of embryonic development, the nature of the oceans, etc. These things have made some kaafirs state that this could only have come from God, as in the case of the development of the embryo:

Only 60 years ago, researchers confirmed that man does not come into existence all at once, but rather he passes through stages of development one after another. Only 60 years ago, science discovered this one Quraanic fact.

Shaykh al-Zandaani said, we met an American professor, one of the greatest American scientists, whose name was Professor Marshall Johnson, and we told him that it says in the Qur’aan that man is created in stages. When he heard this, he was sitting down, but he stood up and said, Stages? We said, That was in the seventh century CE! This Book came and said, man was created in stages. He said, That is impossible, impossible We told him, Why do you say that? This Book says (interpretation of the meaning):

He creates you in the wombs of your mothers, creation after creation in three veils of darkness
[Qur'aan: Chapter: al-Zumar 39:6]

What is the matter with you, that [you fear not Allaah (His punishment), and] you hope not for reward (from Allaah or you believe not in His Oneness).


While He has created you in (different) stages
[Qur'aan: Chapter: Nooh 71:14]

Then he sat back down on his chair and after a few moments he said, There are only three possibilities. The first is that Muhammad had a huge microscope through which he managed to study these things and he knew things that the people did not know, and he said these things. The second is that this happened by accident, it was a coincidence. The third is that he was a Messenger from God.

We said, With regard to the first idea, that he had a microscope and other equipment, you know that a microscope needs lenses, and lenses need glass and technical expertise and other equipment. Some of this information can only be discovered with an electron microscope which needs electricity, and electricity needs knowledge which should have been acquired by an earlier generation. It is not possible for this knowledge to have been acquired all at once in a single generation; the previous generation would have had to strive hard in developing science and transmitting it to the next generation, and so on. But for this to be the work of one man, with no one coming before him or after him, either in his own land or the neighbouring lands for the Romans, Persians and Arabs were ignorant and had no such equipment for one man to have all these instruments and tools which he did not pass on to anyone else this is not possible.

He said, Thats right, it would be very difficult.

We said, And for it to have been an accident or coincidence, what would you think if we said that the Quraan did not mention this fact only in one verse but in several verses, and that it did not refer to it in general terms but that it gave details of every stage, saying that in the first stage such and such happens, in the second stage such and such happens, in the third stage and so on. Could that be a coincidence?

When we explained to him all the details of those stages, he said, It is wrong to say that this is an accident! This is well-founded knowledge.

We said, Then how do you explain it?

He said, There is no explanation except that this is revelation from above!

With regard to the many statements in the Quraan concerning the sea, some of these facts were not discovered until very recently, and many of them are still unknown.
For example, these facts were discovered after hundreds of marine stations had been set up, and after images had been taken by satellites. The one who said this was Professor Schroeder, one of the greatest oceanographers in West Germany. He used to say that if science advanced, religion would have to retreat. But when he heard the translation of the verses of the Quraan, he was stunned and said, These could not be the words of a human being.  
And Professor Dorjaro, a professor of oceanography, told us of the latest developments on science, when he heard the aayah:

Or (the state of a disbeliever) is like the darkness in a vast deep sea, overwhelmed with waves topped by waves, topped by dark clouds, (layers of) darkness upon darkness: if a man stretches out his hand, he can hardly see it! And he for whom Allaah has not appointed light, for him there is no light
[Qur'aan: Chapter: al-Noor 24:40 interpretation of the meaning]

He said, In the past, man could not dive to a depth of more than twenty meters because he had no special equipment. But now we can dive to the bottom of the ocean, using modern equipment, and we find intense darkness at a depth of two hundred meters. The aayah says a vast deep sea .
The discoveries in the depths of the sea give us an understanding of the aayah, (layers of) darkness upon darkness. It is known that there are seven colours in the spectrum, including red, yellow, blue, green, orange, etc. When we dive down into the depths of the ocean, these colours disappear one after another, and the disappearance of each colour results in more darkness. Red disappears first, then orange, then yellow the last colour to disappear is blue, at a depth of two hundred meters. Each colour that disappears adds to the darkness until it reaches total darkness.

With regard to the phrase waves topped by waves, it has been proven scientifically that there is a separation between the upper and lower parts of the ocean, and that this separation is filled with waves, as if there are waves on the edge of the dark, lower portion of the sea, which we do not see, and there are waves on the shores of the sea, which we do see. So it is as if there are waves above waves. This is a confirmed scientific fact, hence Professor Dorjaro said concerning these Quraanic verses, that this cannot be human knowledge.

(See al-Adillah al-Maadiyyah ala Wujood-Allaah by Muhammad Mitwalli al-Sharaawi)

And there are very many such examples

6- In the Quraan there are some aayahs which rebuke the Prophet (peace and blessings of Allaah be upon him) and mention some things to which Allaah drew his attention. Some of them may have been embarrassing for the Prophet (peace and blessings of Allaah be upon him). But if this Quraan had come from the Messenger of Allaah, there would have been no need for this; if he were to conceal any part of the Quraan, he would have concealed some of these verses which contained rebukes or drew his attention to certain matters which he should not have done, such as the verse in which Allaah says to His Prophet (peace and blessings of Allaah be upon him):

But you did hide in yourself (i.e. what Allaah has already made known to you that He will give her to you in marriage) that which Allaah will make manifest, you did fear the people (i.e., their saying that Muhammad married the divorced wife of his manumitted slave) whereas Allaah had a better right that you should fear Him
[Qur'aan: Chapter: al-Ahzaab 33:37 interpretation of the meaning]

After this, can there be any doubt left in the mind of any intelligent person that this Quraan is the word of Allaah, and that the Messenger (peace and blessings of Allaah be upon him) conveyed that which was revealed to him in full?

Moreover, we tell this person, try it for yourself, read a sound translation of the Quraan and use your mind to ponder these rules and regulations. There is no doubt that any intelligent person who has the power of discernment will see a great difference between these words (of Allaah) and the words of any person on the face of the earth.

We ask Allaah to guide him to Islam, and to make goodness easy for you, and to keep all evil away from you Ameen.


Sheikh Muhammed Salih Al-Munajjid
Islam QA