Wisdom behind Calamities that befell the Prophets

Q. We know that calamities may be because of sins and that they expiate sins, but what is the wisdom behind the calamities that befell the Prophets?.

A. Praise be to Allaah.

Firstly:

One of the reasons for calamities is sins, but that is not the only reason. Allaah may test some of His slaves who did not sin, so that they may attain the reward of the patient, and thus be raised in status. Allaah may also test some children, who have no sin. In order to learn more about the wisdom behind calamities, please see question no. 35914.

Secondly:

The most severely tested of the people are the Prophets.

Al-Tirmidhi (2398) narrated that Sa’d ibn Abi Waqqaas (may Allaah be pleased with him) said: I said: “O Messenger of Allaah, which of the people are most sorely tested?” He said: “The Prophets, then the next best and the next best. A man will be tested in accordance with his level of religious commitment. If his religious commitment is strong, he will be tested more severely, and if his religious commitment is weak, he will be tested in accordance with his religious commitment. Calamity will keep befalling a person until he walks on the earth with no sin on him.” Classed assaheeh by al-Albaani in al-Silsilah al-Saheehah, 143.

In His Book, Allaah has mentioned different kinds of calamity that befell the Prophets.

Allaah says:

“And indeed, We gave Moosa (Moses) the Book and followed him up with a succession of Messengers. And We gave ‘Isa (Jesus), the son of Maryam (Mary), clear signs and supported him with Rooh-ul-Qudus [Jibreel (Gabriel)]. Is it that whenever there came to you a Messenger with what you yourselves desired not, you grew arrogant? Some you disbelieved and some you killed”

[al-Baqarah 2:87]

“And when it is said to them (the Jews), ‘Believe in what Allaah has sent down,’ they say, ‘We believe in what was sent down to us.’ And they disbelieve in that which came after it, while it is the truth confirming what is with them. Say (O Muhammad to them): ‘Why then have you killed the Prophets of Allaah aforetime, if you indeed have been believers?’”

[al-Baqarah 2:91]

“Then if they reject you (O Muhammad), so were Messengers rejected before you, who came with Al‑Baiyyinaat (clear signs, proofs, evidences) and the Scripture and the Book of Enlightenment”

[Aal ‘Imraan 3:184]

“And (remember) when Moosa (Moses) said to his people: ‘O my people! Why do you annoy me while you know certainly that I am the Messenger of Allaah to you?’ So when they turned away (from the path of Allaah), Allaah turned their hearts away (from the Right Path). And Allaah guides not the people who are Faasiqoon (rebellious, disobedient to Allaah)”

[al-Saff 61:5]

“And among them are men who annoy the Prophet (Muhammad) and say: ‘He is (lending his) ear (to every news).’ Say: ‘He listens to what is best for you; he believes in Allaah; has faith in the believers; and is a mercy to those of you who believe.’ But those who annoy Allaah’s Messenger (Muhammad) will have a painful torment”

[al-Tawbah 9:61]

Ibraaheem (peace be upon him) was tested with the enmity of his father and his people, and by being thrown into the fire.

Allaah says (interpretation of the meaning):

“They said: ‘Burn him and help your aalihah (gods), if you will be doing.’

69. We (Allaah) said: ‘O fire! Be you coolness and safety for Ibraaheem (Abraham)!’

70. And they wanted to harm him, but We made them the worst losers”

[al-Anbiya’ 21:68-70]

And he was tested with the command to sacrifice his son Isma’eel

Allaah says (interpretation of the meaning):

“And, when he (his son) was old enough to walk with him, he said: ‘O my son! I have seen in a dream that I am slaughtering you (offering you in sacrifice to Allaah). So look what you think!’ He said: ‘O my father! Do that which you are commanded, In sha’ Allaah (if Allaah wills), you shall find me of As‑Saabiroon (the patient).’

103. Then, when they had both submitted themselves (to the Will of Allaah), and he had laid him prostrate on his forehead (or on the side of his forehead for slaughtering);

104. We called out to him: ‘O Abraham!

105. You have fulfilled the dream’ Verily, thus do We reward the Muhsinoon (good‑doers. See 2:112).

106. Verily, that indeed was a manifest trial.

107. And We ransomed him with a great sacrifice (i.e.— a ram)”

[al-Saaffaat 37:102-107]

Ibn al-Qayyim said in al-Fawaa’id (p. 42)

The path is the path for which Adam exerted himself, and for which Nooh wept, and al-Khaleel was thrown into the fire, and Ismaa’eel was laid down to be sacrificed, and Yoosuf was sold for a low price and remained in prison for several years, and Zakariya was cut in two with a saw, and Yahya was slaughtered, and Ayyoob suffered severe illness, and Muhammad (peace and blessings of Allaah be upon him) suffered poverty and all sorts of trials and tests. End quote.

Our Prophet (peace and blessings of Allaah be upon him) was told of the calamities that he would face from the first day of his Prophethood.

Waraqah ibn Nawfal said: “Would that I were a young man, would that I would be alive when your people expel you.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Will they expel me?” He said: “Yes. No man has ever come with that which you have brought but he was faced with hostility. If I live to see that day, I will support you strongly…” Narrated by al-Bukhaari (4).

Thirdly:

With regard to the wisdom behind the calamities that befell the Prophets, Ibn al-Qayyim said in Badaa’i’ al-Fawaa’id (2/452):

Just as Allaah protects the Prophets and takes care of them, so too He tests them as He wills with the kaafirs’ persecution of them.

1- So that they may attain a level where they deserve His honour in full.

2- So that those who come after them of their nations and successors will be consoled if they are persecuted by the people; they will see what happened to the Messengers and Prophets, so they will be patient and content and will follow their example.

3- So that the kuffaar may get carried away in their sin and thus will deserve the punishment that is prepared for them in this world and in the Hereafter, so Allaah will destroy them because of their enmity and aggression, and the earth will be cleansed of them.

These are some of the reasons why Allaah tested His Prophets and Messengers with the persecution of their people. Great Wisdom is His and from Him come perfect blessings. There is no god but Him and no Lord besides Him. End quote.

Ibn al-Qayyim said in Miftaah Dar al-Sa’aadah (1/299-301):

If you ponder Allaah’s wisdom in that with which He tests His slaves and chosen ones, by means of which He directs them to achieve the highest goals and reach the highest positions, which they could not have achieved without these tests and trials… all these tests and trials are in fact a kind of honour, for while they appear to be trials and tests, in fact they are mercy and blessings. How many great blessings from Allaah are the direct consequences of tests and trials?

Think about the story of our father Adam (peace and blessings of Allaah be upon him), and how his test ended with him being chosen and brought close to Allaah, and repenting and being guided and raised in status.

Think about the story of our second father Nooh (peace and blessings of Allaah be upon him), and how his test and patience with his people all those centuries led to his victory, when the people of earth were drowned in answer to his prayer, and mankind after that were all descended from his offspring, and Allaah made him the fifth of five, namely the Messengers of strong will (cf. al-Ahqaaf 46:35), who are the best of the Messengers. And Allaah commanded His Messenger and Prophet Muhammad (peace and blessings of Allaah be upon him) to be patient like him, and praised him for his gratitude, saying (interpretation of the meaning): “Verily, he was a grateful slave” [al-Isra’ 17:3], and He described him as being perfect in patience and gratitude.

And think about the story of our third father Ibraaheem (peace and blessings of Allaah be upon him), the imam of the monotheists and the Shaykh of the Prophets, the pillar of the world and the Close Friend of the Lord of the Worlds among the sons of Adam. Think about what his trials and patience and his offering himself to Allaah led to. Think how his offering himself to Allaah and supporting His religion led to Allaah taking him as a close friend (khaleel) for Himself…. And Allaah multiplied his descendants and blessed them and increased them until they filled the world, and He caused Prophethood and holy Books to be limited to his progeny thereafter, and He brought forth from them Muhammad (peace and blessings of Allaah be upon him) and commanded him to follow the path of his father Ibraaheem.

Then think about the one who spoke with Allaah, Moosa (peace be upon him), and what his trials and tests from the day of his birth until the end of his life led to, until Allaah spoke to him directly and brought him close to Him, He wrote to Torah for him with His hand and raised him up to the highest heavens, and He forgave him for what He may not forgive anyone else, for he threw the Tablets to the ground and they broke, and he seized the beard of the Prophet of Allaah Haroon and pulled him towards him, and he smacked the face of the Angel of Death and put out his eye, and he argued with his Lord on the night of the Isra’ concerning the Messenger of Allaah, but his Lord loved him in spite of all that, and none of that made his Lord get upset with him, or lowered his status before Him. Rather he is close to Allaah. Were it not for the great trials and calamities that he had already gone through for the sake of Allaah and the immense hardships that he had suffered with Pharaoh and his people then with the Children of Israel, and the harm they caused him and the patience with which he bore it, he could not have achieved all that.

Think about the Messiah (peace and blessings of Allaah be upon him) and his patience in dealing with his people, his forbearance for the sake of Allaah and how much he had to put up with, until Allaah raised him up and cleansed him of those who disbelieved and wrought vengeance upon his enemies, scattering them throughout the earth and taking away their kingdom and their pride until the end of time.

And when you come to the story of the Prophet (peace and blessings of Allaah be upon him) and think about his experience with his people and his patience for the sake of Allaah, how he put up with things that no other Prophet before him had had to bear, facing all kinds of situations, safety and fear, richness and poverty, security and stability in his own homeland then moving away and leaving it for the sake of Allaah, the killing of his loved ones and friends before his eyes, the kaafirs’ persecution of him in word and deed, using magic, lies and fabrications against him, but despite all that he was patient in obeying the command of Allaah and calling people to Allaah. No Prophet was persecuted in the way that he was persecuted, or went through what he went through for the sake of Allaah, and no Prophet was rewarded as he was rewarded, for Allaah raised high his fame (cf. al-Sharh 94:4), joined his name to His and made him the leader of all mankind; He made him the closest of creation to Him, the greatest in status before Him and the one whose intercession is always accepted. Thus these trials and calamities were in fact an honour for him, by means of which Allaah increased him in honour and virtue, and granted him the highest status.

And this is the case with his heirs after him; each one will have his share of trials and tests, which will help him to attain perfection according to his following of the Prophet.

And Allaah knows best.

Islam Q&A
Ref: http://islamqa.com/en/ref/72265/

Chapter 5: On Kind Words to Parents

al-Adab al-Mufrad

[Imam Bukhari (Rahimahullah)]

{Chapter 5: On Kind Words to Parents}

8. Taysala b. Mayyas said,

"I was with the Najadites [Khawaarij (Kharijites), followers of Najdah ibn ‘Amir] when I committed wrong actions which I supposed to be major sins. I mentioned that to Ibn 'Umar.  

He inquired, 'What are they?"

I replied, 'Such-and-such.'

He stated, 'These are not great sins. There are nine great sins and they are:

Associating partners with Allah;

Killing someone;

Desertion from the army when it is advancing;

Slandering a chaste woman;

Usury;

Consuming an orphan's property;

Heresy in the (sacred) mosque (of Makkah);

Scoffing (at Muslims); and,

Causing one’s parents to weep through disobedience.'

' Ibn 'Umar then said to me, 'Do you fear the Fire? Do you want to enter the Garden?'

I said, 'By Allah, yes!'

He asked, 'Are your parents still alive?'

I replied, 'My mother is.'

He said, 'By Allah, if you speak kindly to her and feed her, then you will definitely enter the Garden as long as you avoid the major wrong actions.'"

9. 'Urwa commented on the verse,

"Lower the wing of humility to them out of mercy." (al-Isra’ 17:24)

(It means): “Do not refuse them anything they love.”

Chapter 4: On Dutifulness to Parents, Even if their Treatment is Unjust

al-Adab al-Mufrad

[Imam Bukhari (Rahimahullah)]

{Chapter 4: On Dutifulness to Parents, Even if their Treatment is Unjust}

7. Ibn 'Abbas said,
"Any Muslim who has Muslim Parents and is dutiful to both of them seeking Allah’s Pleasure, Allah will open two gates of Jannah for him.
If there is only one parent, then one gate will be opened.
If he makes one of them angry, then Allah will not be pleased with him until that parent is pleased with him."
He (Ibn 'Abbas) was asked, "Even if they treat him unjustly?"
He said, "Even if they treat him unjustly."

Chapter 3: On Dutifulness to One's Father

al-Adab al-Mufrad

[Imam Bukhari (Rahimahullah)]

{Chapter 3: On Dutifulness to One's Father} 

5. Abu Hurayra said,
"Someone asked, 'Messenger of Allah, towards whom should I be dutiful?'
He said, 'Your mother.'
He was asked, 'Then towards whom?'
He said, 'Your mother.'
He was asked, 'Then towards whom?'
He said, 'Your mother.'
He was asked, 'Then towards whom?'
He replied, 'Your father.'"
6. "A man came to the Prophet of Allah (may the peace and salutations be upon him) and asked, 'What do you command me (to do)?' 

He replied, 'Be dutiful towards your mother.'
Then he asked him the same question again and he replied, 'Be dutiful towards your mother.'
He repeated it yet again and the Prophet replied, 'Be dutiful towards your mother.'
He repeated the question a fourth time and the reply was, 'Be dutiful towards your mother.'
Then he put the question a fifth time and the Prophet said, 'Be dutiful towards your father.'"

Chapter 2: On Dutifulness to One's Mother

al-Adab al-Mufrad

[Imam Bukhari (Rahimahullah)]

{Chapter 2: On Dutifulness to One's Mother}

3. Mu'awiya b. Haida said,
"I asked, 'Messenger of Allah, to whom should I be dutiful?'
He said, 'Your mother.'
I asked, 'Then towards whom?'
He replied, 'Your mother.'
Again I asked, 'Then towards whom?'
He answered, 'Your mother.'
I said, 'Then towards whom should I be dutiful?'
He said, 'Your father, and then the next nearest relative and then the next nearest.'"

4. 'Ata' b. Yasar said:
"A man came to Ibn 'Abbas and said, "I asked a woman to marry me and she refused to marry me. Another man asked her and she agreed to marry him. I became jealous and killed her. Is there any way for me to repent?"
He asked, "Is your mother alive?"
The man replied, "No".
Ibn 'Abbas said, "Repent to Allah, the Mighty and Exalted, and try to draw near Him as much as you can."

'Ata' said,
"I went and asked Ibn 'Abbas, 'Why did you ask him whether his mother was alive?'
He replied, 'I do not know of any action better for bringing a person near to Allah than dutifulness to his mother.'"

Chapter 1: On the Words of Allah, The Exalted, "We have enjoined on man to be good and dutiful to his parents." (al-Ankabut 29:8)

al-Adab al-Mufrad

[Imam Bukhari (Rahimahullah)]

{Chapter 1: On the Words of Allah, The Exalted,

"We have enjoined on man to be good and dutiful to his parents." (al-Ankabut 29:8)}

1. Abu 'Amr ash-Shaybani said,
"The owner of this house (and he pointed at the house of 'Abdullah b. Mas'ud) said, "I asked the Prophet (may the peace and salutations be upon him), which action Allah, the Almighty and Exalted, loves best.
He replied, 'Prayer at its proper time.'
I asked, 'And after that?'
He said, 'Then dutifulness to parents."
I asked, 'And after that?'
He said, 'Then jihad in the Way of Allah.'"
Ibn Mas'ud said: "He told me about these things. If I had asked him to tell me more, he would have told me more."

2. 'Abdullah ibn 'Umar said,
"The pleasure of the Lord lies in the pleasure of the parent. The anger of the Lord lies in the anger of the parent."

Conditions of du’aa’ (supplication) being accepted by Allaah

Q. What are the conditions of du’aa’ so that the du’aa’ will be answered and accepted by Allaah?.

A. Praise be to Allaah.  

There are many conditions of du’aa’, including the following: 

1 – You should call upon no one except Allaah.

The Prophet (peace and blessings of Allaah be upon him) said: “If you ask, then ask of Allaah, and if you seek help, then seek the help of Allaah.” Narrated by al-Tirmidhi, 2516; classed as saheeh by al-Albaani in Saheeh al-Jaami’. 

This is what is meant by the verse (interpretation of the meaning): 

“And the mosques are for Allaah (Alone), so invoke not anyone along with Allaah”

[al-Jinn 72:18] 

This is the most important condition of du’aa’, without which no du’aa’ will be accepted and no good deed taken up. There are some people who make du’aa’ to the dead and regard them as intermediaries between them and Allaah. They claim that these righteous people will bring them closer to Allaah and intercede for them with Him, and they claim that their sins are so great that they have no status before Allaah, and that is why they set up these intermediaries and pray to them instead of Allaah. But Allaah says (interpretation of the meaning): 

“And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor)”
[al-Baqarah 2:186]

2 – You should seek to draw close to Allaah in one of the ways that are prescribed in sharee’ah. 

3 – You should avoid seeking a quick response, for this is one of the problems that may prevent the du’aa’ from being accepted. In the hadeeth it says: “One of you may be answered so long as he is not hasty and says, ‘I said du’aa’ but I got no response.’” Narrated by al-Bukhaari, 6340; Muslim, 2735. 

In Saheeh Muslim (2736) it says: “A man’s (du’aa’s) may be answered so long as it does not involve sin or severing the ties of kinship or hastening.” It was said: “O Messenger of Allaah, what does hastening mean?” He said: “When he says, ‘I made du’aa’ and I made du’aa’ but I did not see any response,’ so he gets discouraged and stops making du’aa’.” 

4 – The du’aa’ should not involve sin or severing of the ties of kinship, as stated in the hadeeth quoted above:
“A man’s (du’aa’s) may be answered so long as he does not involve sin or severing the ties of kinship …” 

5 – You should think positively of Allaah. The Prophet (peace and blessings of Allaah be upon him) said: “Allaah, may He be exalted, says: ‘I am as My slave thinks I am.’” Narrated by al-Bukhaari, 7405; Muslim, 4675.

According to the hadeeth of Abu Hurayrah: “Make du’aa’ to Allaah when you are certain of a response.” Narrated by al-Tirmidhi; classed as hasan by al-Albaani in Saheeh al-Jaami’, 245. 

Whoever thinks well of his Lord, Allaah will bestow His bounty upon him and give him in abundance.  

6 – You should be focused, aware of the greatness of the One upon Whom you are calling. The Prophet (peace and blessings of Allaah be upon him) said: “Know that Allaah does not answer a du’aa from a distracted heart.” Narrated by al-Tirmidhi, 3479; classed as hasan by al-Albaani in Saheeh al-Jaami’, 245. 

7 – Ensuring that one’s food comes from good (halaal) sources. Allaah says (interpretation of the meaning): 

“Verily, Allaah accepts only from those who are Al-Muttaqoon (the pious)”

[al-Maa’idah 5:27] 

The Prophet (peace and blessings of Allaah be upon him) stated that a response was unlikely for one who eats, drinks and wears haraam things. In the hadeeth it says: [The Prophet (peace and blessings of Allaah be upon him)] mentioned the man who undertakes a lengthy journey and is disheveled and covered with dust, and he stretches his hands towards heaven saying, ‘O Lord, O Lord,’ when his food is haraam, his drink is haraam, his clothes are haraam. He is nourished with haraam, so how can he be granted a response?

Narrated by Muslim, 1015. 

Ibn al-Qayyim said: Thus eating haraam things saps the strength of the du’aa’ and weakens it. 

8 – You should avoid aggression in du’aa’, for Allaah does not like aggression in du’aa’. Allaah says (interpretation of the meaning): 

“Invoke your Lord with humility and in secret. He likes not the aggressors”

[al-A’raaf 7:55] 

See also question no. 41017. 

9 – You should not let du’aa’ distract you from an obligatory duty such as an obligatory prayer that is now due, and you should not neglect parents’ rights on the basis of du’aa’. This is indicated by the story of Jurayj, when he did not answer his mother’s call and turned instead to his prayer. She prayed against him and Allaah tested him sorely. 

Al-Nawawi (may Allaah have mercy on him) said: The scholars said: This indicates that what he should have done is to answer her, because he was offering a supererogatory (naafil prayer), continuation of which was voluntary, not obligatory, whereas answering his mother and honouring her was obligatory and disobeying her was haraam. 

Saheeh Muslim bi Sharh al-Nawawi, 16/82. 

For more information see Kitaab al-Du’aa’ by Muhammad ibn Ibraaheem al-Hamad.

Islam Q&A

Ref:: http://www.islamqa.com/en/ref/13506

The claim that man descended from apes is false

Q: There are some who claim that man was once an ape and then evolved. Is this correct, and is there any evidence to support this?

A: This statement is false; the evidence on that is that Allah has clarified in the Qur’an the stages of Adam’s creation, saying (what means): "Verily, the likeness of ‘Isâ (Jesus) before Allâh is the likeness of Adam. He created him from dust" [3:57]

Then that dust was wetted until it became sticky clay, clinging to the hands; Allah the Exalted says (what means):

"And indeed We created man (Adam) out of an extract of clay (water and earth)." [23:12]

Allah also says (what means): "Verily, We created them of a sticky clay." [37:11]

Then it turned into altered black mud;

Allah the Exalted states (what means): "And indeed, We created man from dried (sounding) clay of altered mud." [15:26]

And when it dried, it turned into clay like that of pottery; Allah the Exalted states (what means): "He created man (Adam) from sounding clay like the clay of pottery." [55:14]

Allah then fashioned Adam into the form that He willed and then breathed into him the soul which He created for him, Allah the Exalted says (what means):

"And (remember) when your Lord said to the angels: "I am going to create a man (Adam) from dried (sounding) clay of altered mud. So, when I have fashioned him completely and breathed into him (Adam) the soul which I created for him, then fall (you) down prostrating yourselves unto him." [15:28-29]

These are the stages of Adam’s creation according to the Qur’an. As for the stages of creating Adam’s offspring, Allah the Exalted says (what means):

"And indeed We created man (Adam) out of an extract of clay (water and earth). Thereafter We made him (the offspring of Adam) as a Nutfah (mixed drops of the male and female sexual discharge and lodged it) in a safe lodging (womb of the woman). Then We made the Nutfah into a clot (a piece of thick coagulated blood), then We made the clot into a little lump of flesh, then We made out of that little lump of flesh bones, then We clothed the bones with flesh, and then We brought it forth as another creation. So Blessed is Allâh, the Best of creators." [23:14]

As for Adam’s wife, Hawwa’ (Eve), Allah the Exalted has clarified that He created her from Adam, saying (what means):

"O mankind! Be dutiful to your Lord, Who created you from a single person (Adam), and from him (Adam) He created his wife [Hawwâ’ (Eve)], and from them both He created many men and women" [4:1]

May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!

Permanent Committee for Scholarly Research and Ifta’

Member Member Deputy Chairman Chairman
`Abdullah ibn Qa`ud `Abdullah ibn Ghudayyan `Abdul-Razzaq `Afify `Abdul-`Aziz ibn `Abdullah ibn Baz

SOURCE: Permanent Committee Fatwas>Group 1>Volume 1 (`Aqidah 1)>Creeds>Tawhid-ul-Rububiyyah>The evolution theory>What is the validity of the apeman theory / The fifth question of Fatwa No. 5167

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Q: I have read a lot about the theory that humans evolved from an apelike ancestor. The theory proposes that humans went through several stages until they developed into the modern man. Is this true? Are the organs of apes similar to those of humans? Please advise us, may Allah reward you with the best!

A: This statement is false, unacceptable, and contradictory to the Book of Allah (Glorified and Exalted be He), the Sunnah of the Messenger of Allah (peace be upon him) as well as the Ijma` (consensus) of the Salaf (righteous predecessors).

This theory which was introduced by Darwin is proven to be a lie, for modern humans originated from a human ancestry, not from an ape or anything else.

Allah created our father Adam (peace be upon him) from clay. Allah (Glorified and Exalted be He) states, "And indeed We created man (Adam) out of an extract of clay (water and earth)." [23:12]

Allah created Adam from clay and molded him in His Image. Adam was sixty cubits tall, but people have been decreasing in stature since then. He was created in the form and shape of today humans. His children were created in his image; they have ears, eyes, minds, and the same shape of today human. They stand upright, they speak, hear and see, and they can use their hands.

They do not have the form of apes and do not share apes the same organs. Human beings are of a special origin as are apes, pigs, dogs, donkeys, cats, etc.

Allah (Glorified and Exalted be He) states, "There is not a moving (living) creature on earth, nor a bird that flies with its two wings, but are communities like you. We have neglected nothing in the Book, then unto their Lord they (all) shall be gathered." [6:38]

These communities will be gathered on the Day of Resurrection to have the scores among them settled and it will be said to them, 'Be dust.' On the other hand, Jinn and mankind will be called to account and will be rewarded according to their deeds; whoever obeys Allah will enter Jannah (Paradise) and whoever disbelieves in Him will enter the Hellfire.

These communities are distinct species; apes are a species that have their own nature, form, and characteristics, and so are the pigs, dogs, donkeys, camels, cows, sheep, etc.

Each of these species has its own shape and characteristics which Allah (Exalted be He) molded.

He is the All-Wise and All-Knowing of the minute details and formation of each species. A servant of Allah must believe that the creation of Adam differs from the creation of apes and the form of Adam is the same as that of today's man and not as apes or anything else.

The claim that man descended from an apelike ancestor is false and unacceptable. Therefore, it is correct to assume that anyone who espouses this theory is a Kafir (disbeliever). The most correct view is that whoever believes this theory while knowing the ruling of Shari`ah in this regard is a Kafir and such a person then belie Allah, His Messenger and the Qur'an which gives a clear description of the creation of Adam .
SOURCE: Fatwas of Nur `Ala Al-Darb>Volume 1>Chapter on `Aqidah>Chapter on Tawhid-related topics>Claiming that humans evolved from apes is a false claim

 

Reference: qsep.com

Our attitude towards Yazeed ibn Muaawiyah

His name was Yazeed ibn Muaawiyah ibn Abi Sufyaan ibn Harb ibn Umayaah al-Umawi al-Dimashqi.

Al-Dhahabi said: he was the commander of that army during the campaign against Constantinople, among which were people such as Abu Ayyoob al-Ansaari. Yazeed was appointed by his father as his heir, so he took power after his father died in Rajab 60 AH at the age of thirty-three, but his reign lasted for less than four years.

Yazeed is one of those whom we neither curse nor love. There are others like him among the khaleefahs of the two states (Umawi/Umayyad and Abbaasi/Abbasid) and the governors of various regions, indeed there were some among them who were worse than him. But the issue in the case of Yazeed is that he was came to power forty-nine years after the death of the Prophet SAWS (peace and blessings of Allaah be upon him); it was still close to the time of the Prophet and some of the Sahaabah were still alive such as Ibn Umar who was more entitled to the position than him or his father or his grandfather.

His reign began with the killing of the martyr al-Husayn and it ended with the battle of al-Harrah, so the people hated him and he was not blessed with a long life. There were many revolts against him after al-Husayn, such as the people of Madeenah who revolted for the sake of Allaah, and Ibn al-Zubayr." [End Quote] (Siyar Alaam al-Nubalaa, part 4, p. 38)

Shaykh al-Islam Ibn Taymeeyah (rahimahullah) described people's attitudes towards Yazeed ibn Muaawiyah, and said:

The people differed concerning Yazeed ibn Muaawiyah ibn Abi Sufyaan, splitting into three groups, two extreme and one moderate.

One of the two extremes said that he was a kaafir and a munaafiq, that he strove to kill the grandson of the Prophet SAWS (peace and blessings of Allaah be upon him) to spite the Messenger of Allaah and to take revenge on him, and to avenge his grandfather Utbah, his grandfather's brother Shaybah and his maternal uncle al-Waleed ibn Utbah and others who were killed by the companions of the Prophet SAWS (peace and blessings of Allaah be upon him), by Ali ibn Abi Taalib and others on the day of Badr and in other battles and things of that nature. To have such a view is easy for the Raafidis who regard Abu Bakr, Umar and Uthmaan as kaafirs, so it is much easier for them to regard Yazeed as a kaafir.

The second extreme group think that he was a righteous man and a just leader, that he was one of the Sahaabah who were born during the time of the Prophet and were carried and blessed by him. Some of them give him a higher status than Abu Bakr and Umar, and some of them regard him as a prophet. Both views are obviously false to one who has the least common sense and who has any knowledge of the lives and times of the earliest Muslims. This view is not attributable to any of the scholars who are known for following the Sunnah or to any intelligent person who has reason and experience.

The third view is that he was one of the kings of the Muslims, who did good deeds and bad deeds. He was not born until the caliphate of Uthmaan. He was not a kaafir but it was because of him that the killing of al-Husayn happened, and he did what he did to the people of al-Harrah. He was not a Sahaabi, nor was he one of the righteous friends of Allaah. This is the view of most of the people of reason and knowledge and of Ahl al-Sunnah wal-Jamaa'ah.

Then they divided into three groups, one which cursed him, one which loved him and one which neither cursed him nor loved him. This is what was reported from Imaam Ahmad, and this is the view of the fair-minded among his companions and others among the Muslims. Saalih ibn Ahmad said: I said to my father, some people say that they love Yazeed. He said, O my son, does anyone love Yazeed who believes in Allaah and the Last Day? I said, O my father, why do you not curse him? He said, O my son, when did you ever see your father curse anybody?

Abu Muhammad al-Maqdisi said, when he was asked about Yazeed: according to what I have heard he is neither to be cursed nor to be loved. He said, I also heard that our grandfather Abu Abd-Allaah ibn Taymiyah was asked about Yazeed and he said: we do not deny his good qualities or exaggerate about them. This is the fairest opinion.

Majmoo Fataawa Shaykh al-Islam, part 4, p. 481-484

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

Reference: qsep.com

Response to those who say that fasting on the day of ‘Arafah is not Sunnah

Q. We have a Shaykh who says that fasting on the day of ‘Arafah is not Sunnah, and it is not permissible to fast on this day. I hope that you can answer this question, because this Shaykh distributes pamphlets which tell people not to fast on the day of ‘Arafah.

A. Praise be to Allaah.

Fasting on the day of ‘Arafah is a confirmed Sunnah for those who are not performing Hajj. It was narrated from Abu Qataadah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the day of ‘Arafah and he said: “It expiates for the past and coming years.” Narrated by Muslim (1162).

According to another report: “I ask Allaah that it may expiate for (the sins of) the year that comes before it and the year that comes after it.”

Al-Nawawi (may Allaah have mercy on him) said in al-Majmoo’ (6/428), which is a Shaafa’i book:

With regard to the ruling on this matter, al-Shaafa’i and his companions said: It is mustahabb to fast on the day of ‘Arafah for the one who is not in ‘Arafah. As for the pilgrim who is present in ‘Arafah, al-Shaafa’i said in al-Mukhtasar and his companions said: It is mustahabb for him not to fast, because of the hadeeth of Umm al-Fadl. A number of our companions said: It is makrooh for him to fast this day. Among those who stated that it is makrooh were al-Daarimi, al-Bandaneeji, al-Muhaamili in al-Majmoo’ and al-Musannaf fi’l-Tanbeeh, and others. End quote.

Ibn Qudaamah (may Allaah have mercy on him) said in al-Mughni (4/443), which is a Hanbali book:

It is a great and noble day, and a blessed festival which is of great virtue. It is narrated in saheeh reports from the Prophet (peace and blessings of Allaah be upon him) that fasting it is expiation for two years. End quote.

Ibn Muflih (may Allaah have mercy on him) said in al-Furoo’ (3/108), which is also a Hanbali book:

It is mustahabb to fast the first ten days of Dhu’l-Hijjah, especially the ninth day, which is the day of ‘Arafah, according to scholarly consensus. End quote.

Al-Kasaani (may Allaah have mercy on him) said in Badaa’i’ al-Sanaa’i’ (2/76), which is a Hanafi book:

With regard to fasting the day of ‘Arafah, for people other than those who are performing Hajj it is mustahabb, because of the many ahaadeeth which recommended fasting on this day, and because it is superior to other days. That also applies to the pilgrim if it will not make him too weak to stand in ‘Arafah and say du’aa’, because this is combining two acts of worship.
But if it will make him too weak, then it is makrooh, because the virtue of fasting on this day is something that may be made up in some other year, whereas the virtue of standing in ‘Arafah and making du’aa’ is something that is not attainable for most people, except once in a lifetimes, therefore attaining that virtue (of standing in ‘Arafah and making du’aa’) takes precedence.

In Sharh Mukhtasar Khaleel, by al-Khurashi (6/499), which is a Maaliki book, it says:

“Fasting on the day of ‘Arafah, for one who is not doing Hajj, and the ten days of Dhu’l-Hijjah,” what is meant is that fasting on the day of ‘Arafah is mustahabb for the one who is not doing Hajj. As for the pilgrim, it is mustahabb for him not to fast this day, so as to strengthen himself for supplicating (du’aa’), and the Prophet (peace and blessings of Allaah be upon him) did not fast during Hajj. End quote.

In Haashiyat al-Dasooqi (5/80) it says:

“It is recommended to fast on the day of ‘Arafah …”, what is meant is that it is particularly recommended on this day, otherwise fasting is recommended in general.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) was asked: What is the ruling on fasting the day of ‘Arafah for non-pilgrims and pilgrims?

He replied: Fasting on the day of ‘Arafah for non-pilgrims is a confirmed Sunnah.
The Messenger of Allaah (peace and blessings of Allaah be upon him) was asked about fasting on the day of ‘Arafah and he said: “I ask Allaah that it may expiate for (the sins of) the year that comes before it and the year that comes after it.”

According to another report he said: “It expiates for the past and coming years.”

As for the pilgrim, it is not Sunnah for him to fast on the day of ‘Arafah, because the Prophet (peace and blessings of Allaah be upon him) did not fast on the day of ‘Arafah during the Farewell Pilgrimage.

In Saheeh al-Bukhaari it is narrated from Maymoonah (may Allaah be pleased with her) that the people were not sure whether the Prophet (peace and blessings of Allaah be upon him) was fasting on the day of ‘Arafah, so she sent him some milk when he was standing in ‘Arafah, and he drank it whilst the people were looking on.
End quote.

Majmoo’ Fataawa Ibn ‘Uthaymeen (part 20, question no. 404)

Fasting on the day of ‘Arafah is makrooh for the pilgrim and not mustahabb. If this is what the speaker meant, then he is correct. But if what he meant is that it is not prescribed to fast on the day of ‘Arafah for non-pilgrims, then this is a mistake which clearly goes against the saheeh Sunnah, as stated above.

And Allaah knows best.

Islam Q&A
Ref: http://islamqa.com/en/ref/98334/