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I dont want to be a kaffir!
that's good. Don't take other deity besides God and InshaAllah u will be safe
LOsing faith?
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that's good. Don't take other deity besides God and InshaAllah u will be safe
AlHoda, I'm a da'i (only a few years, relatively little knowledge compared to some as yet, but I've got by like Rocky with raw skill). My father is also a top notch psychiatrist and I could ask him the odd question too if necessary. My e-mail address is [email protected]. You may also, of course, talk to me here.
To start with: remember, AlHoda, when you're going through the Koran seeing the descriptions of hell you speak of, that you might want to flip through to those passages describing how those in Paradise are those who feared hellfire in life. Maybe you could follow that up, feeling rightly justified, by reading the descriptions of Paradise.
To start with: remember, AlHoda, when you're going through the Koran seeing the descriptions of hell you speak of, that you might want to flip through to those passages describing how those in Paradise are those who feared hellfire in life. Maybe you could follow that up, feeling rightly justified, by reading the descriptions of Paradise.
Hamza Asadullah
Glory be to Allah!!!
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The State of the People of Paradise in this World
The Beautiful Lives of Believers in this World
The Qur'an promises believers the joy of an endless reward and eternal happiness. But one point often escapes attention: This good news, extending in endless time and into endless beauty, has already started for believers in this world, for since they have been promised Paradise in the world to come, they will be blessed in this world by Allah's grace and generosity. The Qur'an also says that believers who do good works will be given a good life in this world as well:
Anyone who acts rightly, male or female, being a believer, We will give them a good life and We will recompense them according to the best of what they did. (Surat an-Nahl: 97)
In several places, the Qur'an proclaims that the good news announced in the verse above will be enjoyed by all sincere believers, the Prophets being the foremost among believers. For example, our Prophet (saas), who was given the good tidings of the highest ranks of Paradise in the Qur'an, was someone whom Allah made rich in this life: "Did He not find you impoverished and enrich you?" (Surat ad-Duha, 8). In addition, the Qur'an mentions the riches and possessions given to Prophets Dawud (as), Sulayman (as), Ibrahim (as), and Dhu'l Qarnayn (as) several times.
Giving blessings and beauty in this world as a reward and encouragement, as well as an indication to sincere believers of our Lord's grace and favor, is one of Allah's unchanging laws. Since wealth, splendor, and beauty are Paradise's most basic characteristics, Allah creates similar blessings here to remind His chosen servants of Paradise and to increase their ardor and desire to attain it. Therefore, just as unbelievers already begin their eternal anguish in this world, sincere believers begin to see the eternal beauty promised to them.
Believers live far from every spiritual anxiety and sorrow, because they remain in the awareness of Allah, Who created them, and so conform to His commands and prohibitions; because they live according to Islam, the religion that Allah was pleased to choose for humanity; and, most importantly, because they nurture hope and great expectations for the life to come. Above all, our Lord's assistance and support is with them, for: "Allah sent down His serenity on His Messenger and on the believers" (Surat at-Tawba, 26). Believers find a sense of comfort in the knowledge that Allah sees them in every prayer they observe, in every faithful work they perform, and in everything they do, both great and small, to gain His good pleasure. In addition, they also know that angels record their deeds in books and that they will be rewarded in the afterlife for what they have done. This is the sense of security that comes from their knowledge that Allah supports them with unseen hosts and angels, that they have a "succession of angels in front of them and behind them, in order to "guard them by Allah's command" (Surat ar-Ra'd, 11), that they will overcome the challenges they will face in Allah's way, and that they always have the joyful promise of Paradise. So, sincere believers, according to what Allah revealed to the angels, will never be overcome with fear or excitement, for: "I am with you, so make those who have faith firm" (Surat an-Anfal, 12).
The Qur'an says that believers are "those who say: 'Our Lord is Allah,' and then go straight" (Surah Fussilat, 30). The angels descend on them and say: "Do not fear and do not grieve, but receive the glad tidings of Paradise you have been promised" (Surah Fussilat, 30). It also says that believers know that Allah "imposes on no self any more than it can bear" (Surat al-A'raf, 42).
They have a firm belief in destiny and that Allah makes and accomplishes everything. Thus they accept everything that happens to them as being from Allah, as the following verse says: "Nothing can happen to us except what Allah has ordained for us" (Surat at-Tawba, 51). Since they seek to please Allah, saying: "Allah is enough for us and the Best of Guardians" (Surah Al 'Imran, 173-174), no evil thing will touch them.
But because this world is a place of testing, believers will face difficulties, such as hunger, illness, and sleeplessness, an accident or material loss. They may go through even more difficulties and trials, such as those of poverty and constraint, as indicated in the following verse:
Or did you suppose that you would enter Paradise without facing the same as those who came before you? Poverty and illness afflicted them, and they were shaken to the point that the Messenger and those who had faith with him said: "When is Allah's help coming?" Be assured that Allah's help is very near. (Surat al-Baqara, 214)
Such trials did not sway the Prophets and the believers from their firm faith in our Lord, or from their determination to put the Qur'an's verses into practice. At the end of the verse, Allah promises believers that His assistance is already very near to them. In another verse, He states that:
Allah will give security, in their victorious Safe Haven, to those who had fear. No evil will touch them, and they will know no sorrow. (Surat az-Zumar, 61)
All believers know that difficulties are created to test their faith, and that if they are patient and submissive, these difficulties will be great opportunities for them to mature spiritually. In addition, these trials will become the source of their eternal reward in the afterlife. For this reason, they will submit to these difficulties and retain their well-being, happiness, or joy. These anxieties will not upset their spiritual balance or adversely affect their perception or determination. In fact, their enthusiasm will continue to grow, because they know that they will receive the reward for their patience and submission in His Presence.
For unbelievers, the situation is just the opposite. Those who deny the Qur'an suffer spiritual anguish in addition to the physical pain that they endure in this earthly life. The fear, sorrow, hopelessness, tension, pessimism, and other negative feelings that they experience here are just the beginning of the anguish they will suffer in Hell. Allah describes these people in the following verse:
When Allah desires to guide someone, He expands his breast to Islam. When He desires to misguide someone, He makes his breast narrow and constricted, as if he were climbing up into the sky. That is how Allah defiles those who do not believe. (Surat al-An'am, 125)
Allah reveals that He wills to forgive the sins and errors of those who stand in awe and reverence of His Glory, that He will reward His faithful and repentant servants with the finest blessings in this earthly life, and that they will find favor with Him. As we read in the Qur'an:
Ask your Lord for forgiveness, and then turn toward Him in repentance. He will let you enjoy a good life until a specified time, and will give His Favor to all who merit it. But if you turn your backs, I fear for you the punishment of a Mighty Day. (Surah Hud, 3)
In other words, seeking Allah's forgiveness and turning to Him in repentance are duties enjoined upon all faithful Muslims. These attitudes show that believers are aware of how helpless and weak they are before Allah, for they know their errors and shortcomings and are aware that they can make mistakes. Therefore, they desire Allah's mercy. As our Lord has said, He rewards such people here for their fine morality and gives them a good life until they die. In another verse, He describes the believers' earthly life in this way:
When those who have fear of Allah are asked, "What has your Lord sent down?" their reply is, "Good!" There is good in this world for those who do good, and the abode of the hereafter is even better. How wonderful is the abode of those who guard against evil. (Surat an-Nahl, 30)
When all of this life's beauties are compared with the land to come, they become completely valueless. Therefore, if a goal is to be chosen, it can only be the life of the world to come. Allah increases the blessings of those believers who, already in this world, have set their hearts on the life to come.
In their prayers, believers pray for the world to come and ask Allah for blessings and good in this life. Examples of such prayers are given in the following verses:
When you have completed your rites, remember Allah as you used to remember your forefathers - or even more. Some people say: "Our Lord, give us good in this world." They will have no share in the hereafter. Others say: "Our Lord, give us good in this world and good in the hereafter, and safeguard us from the punishment of the Fire." They will have a good share from what they have earned. Allah is swift at reckoning. (Surat al-Baqara, 200-202)
In the Qur'an, those faithful servants of Allah who sincerely believe in Him are said to be made heirs of this world. Surely His promise is true and will come to pass. One verse states:
Allah has promised those of you who believe and do right actions that He will make them successors in the land, as He made those before them successors; (that He) will firmly establish for them their religion (Islam), which He is pleased to give them; and, in place of their fear, security. "They worship Me, not associating anything with Me." As for those who do not believe after that, such people are deviators. (Surat an-Nur, 55)
Source: The State of the People of Paradise in this World - IslamCan.com[/QUOTE]
The Beautiful Lives of Believers in this World
The Qur'an promises believers the joy of an endless reward and eternal happiness. But one point often escapes attention: This good news, extending in endless time and into endless beauty, has already started for believers in this world, for since they have been promised Paradise in the world to come, they will be blessed in this world by Allah's grace and generosity. The Qur'an also says that believers who do good works will be given a good life in this world as well:
Anyone who acts rightly, male or female, being a believer, We will give them a good life and We will recompense them according to the best of what they did. (Surat an-Nahl: 97)
In several places, the Qur'an proclaims that the good news announced in the verse above will be enjoyed by all sincere believers, the Prophets being the foremost among believers. For example, our Prophet (saas), who was given the good tidings of the highest ranks of Paradise in the Qur'an, was someone whom Allah made rich in this life: "Did He not find you impoverished and enrich you?" (Surat ad-Duha, 8). In addition, the Qur'an mentions the riches and possessions given to Prophets Dawud (as), Sulayman (as), Ibrahim (as), and Dhu'l Qarnayn (as) several times.
Giving blessings and beauty in this world as a reward and encouragement, as well as an indication to sincere believers of our Lord's grace and favor, is one of Allah's unchanging laws. Since wealth, splendor, and beauty are Paradise's most basic characteristics, Allah creates similar blessings here to remind His chosen servants of Paradise and to increase their ardor and desire to attain it. Therefore, just as unbelievers already begin their eternal anguish in this world, sincere believers begin to see the eternal beauty promised to them.
Believers live far from every spiritual anxiety and sorrow, because they remain in the awareness of Allah, Who created them, and so conform to His commands and prohibitions; because they live according to Islam, the religion that Allah was pleased to choose for humanity; and, most importantly, because they nurture hope and great expectations for the life to come. Above all, our Lord's assistance and support is with them, for: "Allah sent down His serenity on His Messenger and on the believers" (Surat at-Tawba, 26). Believers find a sense of comfort in the knowledge that Allah sees them in every prayer they observe, in every faithful work they perform, and in everything they do, both great and small, to gain His good pleasure. In addition, they also know that angels record their deeds in books and that they will be rewarded in the afterlife for what they have done. This is the sense of security that comes from their knowledge that Allah supports them with unseen hosts and angels, that they have a "succession of angels in front of them and behind them, in order to "guard them by Allah's command" (Surat ar-Ra'd, 11), that they will overcome the challenges they will face in Allah's way, and that they always have the joyful promise of Paradise. So, sincere believers, according to what Allah revealed to the angels, will never be overcome with fear or excitement, for: "I am with you, so make those who have faith firm" (Surat an-Anfal, 12).
The Qur'an says that believers are "those who say: 'Our Lord is Allah,' and then go straight" (Surah Fussilat, 30). The angels descend on them and say: "Do not fear and do not grieve, but receive the glad tidings of Paradise you have been promised" (Surah Fussilat, 30). It also says that believers know that Allah "imposes on no self any more than it can bear" (Surat al-A'raf, 42).
They have a firm belief in destiny and that Allah makes and accomplishes everything. Thus they accept everything that happens to them as being from Allah, as the following verse says: "Nothing can happen to us except what Allah has ordained for us" (Surat at-Tawba, 51). Since they seek to please Allah, saying: "Allah is enough for us and the Best of Guardians" (Surah Al 'Imran, 173-174), no evil thing will touch them.
But because this world is a place of testing, believers will face difficulties, such as hunger, illness, and sleeplessness, an accident or material loss. They may go through even more difficulties and trials, such as those of poverty and constraint, as indicated in the following verse:
Or did you suppose that you would enter Paradise without facing the same as those who came before you? Poverty and illness afflicted them, and they were shaken to the point that the Messenger and those who had faith with him said: "When is Allah's help coming?" Be assured that Allah's help is very near. (Surat al-Baqara, 214)
Such trials did not sway the Prophets and the believers from their firm faith in our Lord, or from their determination to put the Qur'an's verses into practice. At the end of the verse, Allah promises believers that His assistance is already very near to them. In another verse, He states that:
Allah will give security, in their victorious Safe Haven, to those who had fear. No evil will touch them, and they will know no sorrow. (Surat az-Zumar, 61)
All believers know that difficulties are created to test their faith, and that if they are patient and submissive, these difficulties will be great opportunities for them to mature spiritually. In addition, these trials will become the source of their eternal reward in the afterlife. For this reason, they will submit to these difficulties and retain their well-being, happiness, or joy. These anxieties will not upset their spiritual balance or adversely affect their perception or determination. In fact, their enthusiasm will continue to grow, because they know that they will receive the reward for their patience and submission in His Presence.
For unbelievers, the situation is just the opposite. Those who deny the Qur'an suffer spiritual anguish in addition to the physical pain that they endure in this earthly life. The fear, sorrow, hopelessness, tension, pessimism, and other negative feelings that they experience here are just the beginning of the anguish they will suffer in Hell. Allah describes these people in the following verse:
When Allah desires to guide someone, He expands his breast to Islam. When He desires to misguide someone, He makes his breast narrow and constricted, as if he were climbing up into the sky. That is how Allah defiles those who do not believe. (Surat al-An'am, 125)
Allah reveals that He wills to forgive the sins and errors of those who stand in awe and reverence of His Glory, that He will reward His faithful and repentant servants with the finest blessings in this earthly life, and that they will find favor with Him. As we read in the Qur'an:
Ask your Lord for forgiveness, and then turn toward Him in repentance. He will let you enjoy a good life until a specified time, and will give His Favor to all who merit it. But if you turn your backs, I fear for you the punishment of a Mighty Day. (Surah Hud, 3)
In other words, seeking Allah's forgiveness and turning to Him in repentance are duties enjoined upon all faithful Muslims. These attitudes show that believers are aware of how helpless and weak they are before Allah, for they know their errors and shortcomings and are aware that they can make mistakes. Therefore, they desire Allah's mercy. As our Lord has said, He rewards such people here for their fine morality and gives them a good life until they die. In another verse, He describes the believers' earthly life in this way:
When those who have fear of Allah are asked, "What has your Lord sent down?" their reply is, "Good!" There is good in this world for those who do good, and the abode of the hereafter is even better. How wonderful is the abode of those who guard against evil. (Surat an-Nahl, 30)
When all of this life's beauties are compared with the land to come, they become completely valueless. Therefore, if a goal is to be chosen, it can only be the life of the world to come. Allah increases the blessings of those believers who, already in this world, have set their hearts on the life to come.
In their prayers, believers pray for the world to come and ask Allah for blessings and good in this life. Examples of such prayers are given in the following verses:
When you have completed your rites, remember Allah as you used to remember your forefathers - or even more. Some people say: "Our Lord, give us good in this world." They will have no share in the hereafter. Others say: "Our Lord, give us good in this world and good in the hereafter, and safeguard us from the punishment of the Fire." They will have a good share from what they have earned. Allah is swift at reckoning. (Surat al-Baqara, 200-202)
In the Qur'an, those faithful servants of Allah who sincerely believe in Him are said to be made heirs of this world. Surely His promise is true and will come to pass. One verse states:
Allah has promised those of you who believe and do right actions that He will make them successors in the land, as He made those before them successors; (that He) will firmly establish for them their religion (Islam), which He is pleased to give them; and, in place of their fear, security. "They worship Me, not associating anything with Me." As for those who do not believe after that, such people are deviators. (Surat an-Nur, 55)
Source: The State of the People of Paradise in this World - IslamCan.com[/QUOTE]
Im losing faith in islam too. I dont even understand the principals in certain things such as:
If Allah knows everythin - he knows if we will go to heaven / hell the day we are created even though it is based on our actions .. i think this is not fair.
Secondly, why do we have to fear allah - please dont say its the same principal as lovin and fearing our parents - becoz that defeats the whole object of their being a god.
finally i dont understand why we have to constantly beg in our duas for something to come true.
If Allah knows everythin - he knows if we will go to heaven / hell the day we are created even though it is based on our actions .. i think this is not fair.
Secondly, why do we have to fear allah - please dont say its the same principal as lovin and fearing our parents - becoz that defeats the whole object of their being a god.
finally i dont understand why we have to constantly beg in our duas for something to come true.
cute stuff
One must believe in two things:
1 – That Allaah, may He be exalted, is the Creator of all things, and nothing happens in the universe except by His will. He knows what is to come and He decreed all of that and wrote it in a Book fifty thousand years before He created the heavens and the earth, as is stated in a saheeh report from our Prophet (peace and blessings of Allaah be upon him). He is Just and does not wrong anyone in the slightest, because He is independent of His creation and has no need of them. He is Kind and Gracious to them constantly, so how could He wrong them?
This principle is indicated by a great deal of evidence in the Qur’aan and Sunnah, such as the verses in which Allaah says (interpretation of the meaning):
“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees ___ Al‑Lawh Al‑Mahfooz)”
[al-Qamar 54:49]
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”
[al-Hadeed 57:22].
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah decided the decrees of creation fifty thousand years before He created the heavens and the earth. He said: And His Throne is above the water.” Narrated by Muslim (2653).
2 – Man has free will and choice by means of which he does some things and refrains from others, and he believes or disbelieves, and he obeys or disobeys, for which he will be brought to account and rewarded or punished, although Allaah knows what he will do, what he will choose and what his ultimate destiny will be. But Allaah does not compel him to do evil, or to choose kufr, rather He clearly shows him the path and He has sent Messengers and revealed Books, and shown him the right way. Whoever goes astray does so to his own loss,.
Allaah says (interpretation of the meaning):
“And say: ‘The truth is from your Lord.’ Then whosoever wills, let him believe; and whosoever wills, let him disbelieve”
[al-Kahf 18:29]
“Verily, We showed him the way, whether he be grateful or ungrateful”
[al-Insaan 76:3]
“So whosoever does good equal to the weight of an atom (or a small ant) shall see it.
8. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it”
[al-Zalzalah 99:7,8]
“And it will be cried out to them: ‘This is the Paradise which you have inherited for what you used to do’”
[al-A’raaf 7:43]
“so taste you the abiding torment for what you used to do”
[al-Sajdah 32:14]
Allaah tells us that man believes and does righteous deeds by his own choice and free will, then he enters Paradise, or he disbelieves and does evil deeds by his own choice and free will, then he enters Hell.
Every person knows in his own heart and by looking at those around him, that our deeds – good and evil, obedient and sinful – are done by our own choice, and we do not feel that there is any force compelling us to do them. You can curse, swear, lie and backbite, just as you can praise Allaah, glorify Him, pray for forgiveness, speak the truth and give sincere advice. You can walk to places of idle entertainment, falsehood and evil, just as you can walk to the mosques or places of goodness and obedience. A man can strike with his hand, steal, speak falsehood and betray, or he can help the needy, do good and do favours with his hands. Everyone does some of these deeds and he does not feel that he is compelled or forced, rather he does them by his own free will and then he will be called to account for them; if they were good, then the consequences will be good, and if they were bad then the consequences will be bad.
What Allaah has decreed is something that man cannot know and he cannot base his deeds on it or use it as an excuse. It is also not valid for him to object to his Lord by questioning why He has caused someone to be among the doomed or the blessed. Allaah has not wronged the one who is doomed, rather He gave him time and ability and freedom of choice, and He sent to him Messengers and revealed Books to them, and He reminded him and warned him with all kinds of reminders, such as calamities and tests, so that he would repent to Him and turn to Him. If he chose the path of misguidance, and followed the way of criminals, he only harmed himself, and he is the one who has caused his own doom, as Allaah says (interpretation of the meaning):
“Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allaah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds).
10. And indeed he fails who corrupts his ownself (i.e. disobeys what Allaah has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, or by doing every kind of evil wicked deeds)”
[al-Shams 91:9, 10]
“Allaah wronged them not, but they wronged themselves”
[Aal ‘Imraan 3:117]
“Has not the story reached them of those before them? — The people of Nooh (Noah), ‘Aad, and Thamood, the people of Ibraaheem (Abraham), the dwellers of Madyan (Midian) and the cities overthrown [i.e. the people to whom Loot (Lot) preached]; to them came their Messengers with clear proofs. So it was not Allaah Who wronged them, but they used to wrong themselves”
[al-Tawbah 9:70]
To sum up: the belief that Allaah is the Creator Who has decreed all things and has distinguished those who are blessed from those who are doomed, does not mean that Allaah forces His slaves to obey or disobey. Rather He has given them the ability to choose and free will, which is what they act upon, and for which they will be brought to account. Your Lord does not wrong His slaves.
One must believe in two things:
1 – That Allaah, may He be exalted, is the Creator of all things, and nothing happens in the universe except by His will. He knows what is to come and He decreed all of that and wrote it in a Book fifty thousand years before He created the heavens and the earth, as is stated in a saheeh report from our Prophet (peace and blessings of Allaah be upon him). He is Just and does not wrong anyone in the slightest, because He is independent of His creation and has no need of them. He is Kind and Gracious to them constantly, so how could He wrong them?
This principle is indicated by a great deal of evidence in the Qur’aan and Sunnah, such as the verses in which Allaah says (interpretation of the meaning):
“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees ___ Al‑Lawh Al‑Mahfooz)”
[al-Qamar 54:49]
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al‑Lawh Al‑Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”
[al-Hadeed 57:22].
And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah decided the decrees of creation fifty thousand years before He created the heavens and the earth. He said: And His Throne is above the water.” Narrated by Muslim (2653).
2 – Man has free will and choice by means of which he does some things and refrains from others, and he believes or disbelieves, and he obeys or disobeys, for which he will be brought to account and rewarded or punished, although Allaah knows what he will do, what he will choose and what his ultimate destiny will be. But Allaah does not compel him to do evil, or to choose kufr, rather He clearly shows him the path and He has sent Messengers and revealed Books, and shown him the right way. Whoever goes astray does so to his own loss,.
Allaah says (interpretation of the meaning):
“And say: ‘The truth is from your Lord.’ Then whosoever wills, let him believe; and whosoever wills, let him disbelieve”
[al-Kahf 18:29]
“Verily, We showed him the way, whether he be grateful or ungrateful”
[al-Insaan 76:3]
“So whosoever does good equal to the weight of an atom (or a small ant) shall see it.
8. And whosoever does evil equal to the weight of an atom (or a small ant) shall see it”
[al-Zalzalah 99:7,8]
“And it will be cried out to them: ‘This is the Paradise which you have inherited for what you used to do’”
[al-A’raaf 7:43]
“so taste you the abiding torment for what you used to do”
[al-Sajdah 32:14]
Allaah tells us that man believes and does righteous deeds by his own choice and free will, then he enters Paradise, or he disbelieves and does evil deeds by his own choice and free will, then he enters Hell.
Every person knows in his own heart and by looking at those around him, that our deeds – good and evil, obedient and sinful – are done by our own choice, and we do not feel that there is any force compelling us to do them. You can curse, swear, lie and backbite, just as you can praise Allaah, glorify Him, pray for forgiveness, speak the truth and give sincere advice. You can walk to places of idle entertainment, falsehood and evil, just as you can walk to the mosques or places of goodness and obedience. A man can strike with his hand, steal, speak falsehood and betray, or he can help the needy, do good and do favours with his hands. Everyone does some of these deeds and he does not feel that he is compelled or forced, rather he does them by his own free will and then he will be called to account for them; if they were good, then the consequences will be good, and if they were bad then the consequences will be bad.
What Allaah has decreed is something that man cannot know and he cannot base his deeds on it or use it as an excuse. It is also not valid for him to object to his Lord by questioning why He has caused someone to be among the doomed or the blessed. Allaah has not wronged the one who is doomed, rather He gave him time and ability and freedom of choice, and He sent to him Messengers and revealed Books to them, and He reminded him and warned him with all kinds of reminders, such as calamities and tests, so that he would repent to Him and turn to Him. If he chose the path of misguidance, and followed the way of criminals, he only harmed himself, and he is the one who has caused his own doom, as Allaah says (interpretation of the meaning):
“Indeed he succeeds who purifies his ownself (i.e. obeys and performs all that Allaah ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds).
10. And indeed he fails who corrupts his ownself (i.e. disobeys what Allaah has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, or by doing every kind of evil wicked deeds)”
[al-Shams 91:9, 10]
“Allaah wronged them not, but they wronged themselves”
[Aal ‘Imraan 3:117]
“Has not the story reached them of those before them? — The people of Nooh (Noah), ‘Aad, and Thamood, the people of Ibraaheem (Abraham), the dwellers of Madyan (Midian) and the cities overthrown [i.e. the people to whom Loot (Lot) preached]; to them came their Messengers with clear proofs. So it was not Allaah Who wronged them, but they used to wrong themselves”
[al-Tawbah 9:70]
To sum up: the belief that Allaah is the Creator Who has decreed all things and has distinguished those who are blessed from those who are doomed, does not mean that Allaah forces His slaves to obey or disobey. Rather He has given them the ability to choose and free will, which is what they act upon, and for which they will be brought to account. Your Lord does not wrong His slaves.
raise be to Allaah.
Firstly:
Knowledge of the purpose for which Allaah created mankind may answer many questions that the atheists raise in order to confuse people, and by which some Muslims may be influenced. These issues include the idea that Allaah created mankind in order to put some of them in Paradise and the others in Hell! This is a mistaken notion. It is not for this purpose that Allaah created mankind and brought them into being.
The brother who asked this question – and whoever wants to know the truth – should realize that the purpose behind the creation of man and the creation of heaven and earth, is that Allaah, may He be glorified and exalted, may be known and that His Oneness (Tawheed) may be affirmed and that He may be obeyed.
Allaah says (interpretation of the meaning):
“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”
[al-Dhaariyaat 51:56].
Ibn Katheer (may Allaah have mercy on him) said:
i.e., I have only created them so that I might command them to worship Me, not because I am in need of them.
‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “except that they should worship Me (Alone)” means: except that they should affirm their servitude to Me, willingly or unwillingly.
This was the view favoured by Ibn Jareer.
Tafseer Ibn Katheer (4/239).
Many people are confused about what is wanted from the slaves of Allaah, which is adhering to His religion which He has chosen for them, and what is wanted for them, which is rewarding the obedient and punishing the disobedient. This is part of Allaah’s decree which will never be altered or changed.
Ibn al-Qayyim (may Allaah have mercy on him) said:
As for the truth which is the purpose for which He created them – i.e., the heavens and the earth and everything in between them – it is a twofold aim: what is wanted from His slaves and what is wanted for them.
What He wants from them: is that they should know Allaah and the attributes of His perfection, may He be glorified and exalted, and they should worship Him alone and not associate anything with Him, so He alone will be their God, the One Whom they worship and obey and love. Allaah says (interpretation of the meaning):
“It is Allaah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allaah has power over all things, and that Allaah surrounds all things in (His) Knowledge”
[al-Talaaq 65:12].
He told us that he created the universe so that His slaves might know the perfection of His power, the all-encompassing nature of His knowledge, which requires knowing Him and His names and attributes, and affirming His oneness.
Allaah says (interpretation of the meaning):
“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”
[al-Dhaariyaat 51:56].
This purpose is what is wanted from His slaves, which is that they should know their Lord and worship Him alone.
As for what is wanted for them, it is recompense on the basis of justice and divine grace, reward and punishment. Allaah says (interpretation of the meaning):
“And to Allaah belongs all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise)”
[al-Najm 5 :31]
“Verily, the Hour is coming __ and I am almost hiding it __that every person may be rewarded for that which he strives”
[Ta-Ha 20:15]
“In order that He may make manifest to them the truth of that wherein they differ, and that those who disbelieved (in Resurrection, and in the Oneness of Allaah) may know that they were liars”
[al-Nahl 16:39]
“Surely, your Lord is Allaah Who created the heavens and the earth in six Days and then rose over (Istawâ) 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? 4. To Him is the return of all of you. The Promise of Allaah is true. It is He Who begins the creation and then will repeat it, that He may reward with justice those who believed and did deeds of righteousness. But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve”
[Yoonus 10:3, 4].
Badaa’i’ al-Fawaa’id (4/971).
For more information on the wisdom behind the creation of mankind, please see the answer to question no. 45529.
Secondly:
Allaah does not admit people to Paradise or Hell simply because He knows that they deserve that, rather He will admit them to Paradise or Hell on the basis of the deeds that they actually did in this world. If Allaah created mankind and put them in His Hell, they would soon argue that He did not test them or give them the chance to strive. Allaah wanted to refute this argument, so He created them in this world and gave them reason, and revealed His Books, and sent His Messengers; all of that is so that they will have no argument against Allaah on the Day of Resurrection.
Allaah says (interpretation of the meaning):
“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the (coming of) Messengers. And Allaah is Ever All‑Powerful, All‑Wise”
[al-Nisa’ 4:165].
Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said:
In this aayah it clearly states that it is essential to leave no excuse for anyone, by sending the Messengers who give glad tidings of Paradise to those who obey them and give warning of Hell to those who disobey them.
This excuse is completely ruled out here by the sending of the Messengers with glad tidings and warnings, as is stated at the end of Soorah Ta-Ha where Allaah says (interpretation of the meaning): “And if We had destroyed them with a torment before this (i.e. Messenger Muhammad صلى الله عليه وسلم and the Qur’aan), they would surely, have said: ‘Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), before we were humiliated and disgraced’” [Ta-Ha 20:134].
It is also referred to in Soorah al-Qasas where Allaah says (interpretation of the meaning):
“And if (We had) not (sent you to the people of Makkah) __ in case a calamity should seize them for (the deeds) that their hands have sent forth, they would have said: ‘Our Lord! Why did You not send us a Messenger? We would then have followed Your Ayaat (Verses of the Qur’aan) and would have been among the believers’”
[al-Qasas 28:47].
And Allaah says (interpretation of the meaning):
“This is because your Lord would not destroy the (populations of) towns for their wrongdoing (i.e. associating others in worship along with Allaah) while their people were unaware (so the Messengers were sent)”
[al-An’aam 6:131]
“O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: ‘There came unto us no bringer of glad tidings and no warner.’ But now has come unto you a bringer of glad tidings and a warner”
[al-Maa’idah 5:19]
“And this is a blessed Book (the Qur’aan) which We have sent down, so follow it and fear Allaah (i.e. do not disobey His Orders), that you may receive mercy (i.e. saved from the torment of Hell).
156. Lest you (pagan Arabs) should say: “The Book was sent down only to two sects before us (the Jews and the Christians), and for our part, we were in fact unaware of what they studied.”
157. Or lest you (pagan Arabs) should say: “If only the Book had been sent down to us, we would surely, have been better guided than they (Jews and Christians).” So now has come unto you a clear proof (the Qur’aan) from your Lord, and a guidance and a mercy”
[al-An’aam 6:155-157]
And there are other similar verses.
It is clear from these and other aayahs of the Qur’aan that Allaah does not punish anyone except after warning and leaving no excuse on the lips of the Messengers (peace and blessings of Allaah be upon them). Allaah clearly states in many aayahs that he does not admit anyone to Hell except after leaving no excuse and warning on the lips of the Messengers, for example He says (interpretation of the meaning):
“Every time a group is cast therein, its keeper will ask: ‘Did no warner come to you?’
9. They will say: ‘Yes, indeed a warner did come to us, but we belied him and said: “‘Allaah never sent down anything (of Revelation)”’”
[al-Mulk 67:8]
It is well known that the words of Allaah “Every time a group is cast therein” includes all the groups who will be thrown into it.
Abu Hayyaan said in al-Bahr al-Muheet, commenting on the aayah under discussion: [The word] kullama (“every time”) indicates a general meaning encompassing every time throwing is done, so it includes all those who are thrown in.
Another example is the aayah in which Allaah says (interpretation of the meaning):
“And those who disbelieved will be driven to Hell in groups till when they reach it, the gates thereof will be opened (suddenly like a prison at the arrival of the prisoners). And its keepers will say: ‘Did not the Messengers come to you from yourselves, reciting to you the Verses of your Lord, and warning you of the Meeting of this Day of yours?’ They will say: ‘Yes,’ but the Word of torment has been justified against the disbelievers!”
[al-Zumar 39:71].
The words “And those who disbelieved will be driven” are general in meaning and include all the kuffaar.
The words “And those who disbelieved will be driven… They will say: ‘Yes…’ ” are general in meaning and include all the kuffaar. This clearly shows that the all the people of Hell will have been warned by their Messengers in this world, but they disobeyed the command of their Lord, as is clear.
Adwa’ al-Bayaan (3/66, 67)
We believe that knowing the purpose for which Allaah created mankind, and knowing that Allaah will not punish anyone according to what He knows about them, rather it will be recompense for his deeds in this world, and therefore he will not have any excuse before Allaah – this is the answer to the confusion mentioned in the question.
Secondly:
With regard to the question of why Iblees was sent down to earth with Adam and his progeny, the difference between Adam’s coming down and that of Iblees is that when Adam (peace be upon him) was sent down to earth he had repented to Allaah, so Allaah accepted his repentance and guided him, and sent him down to this earth as an honoured Prophet who had been forgiven, and he was to remain in this world until the appointed time that Allaah has decreed for him.
As for the enemy of Allaah Iblees, he did not repent at all or regret his sin, or turn back; he has no hope of repentance and never tried to repent. Rather he was stubborn and arrogant, and he overstepped the mark and disbelieved. But he asked Allaah not to hasten his doom and punishment, but rather to delay that until the Day of the appointed time. He did not ask for that so that he would have the opportunity to repent, rather it was so that he could persist in following the path of doom, and take the misguided people to Hell with him. He came down as a leader of his party, the losing party of the shaytaan, so that Allaah’s wisdom concerning His creation might be fulfilled, and so that He might test them: will they obey Him or will they obey His enemy?, and so that the ultimate doom will be the share of this accursed enemy, because of his stubbornness and evildoing, and he deserves to be a loser.
And Allaah knows best.”
The one who turns away from the commands and prohibitions, promises and warnings, and focuses only on the divine decree has gone astray, and the one who strives to follow the commands and prohibitions and ignores the divine decree has gone astray. Rather the believer is as Allaah says: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” [al-Faatihah 1:5], so we worship Him by following the command, and we seek His help on the basis our belief in the divine decree. End quote.
Muqtatafaat min Majmoo’ al-Fataawa (8/66 ff).
http://www.islamqa.com/en/ref/123973
Firstly:
Knowledge of the purpose for which Allaah created mankind may answer many questions that the atheists raise in order to confuse people, and by which some Muslims may be influenced. These issues include the idea that Allaah created mankind in order to put some of them in Paradise and the others in Hell! This is a mistaken notion. It is not for this purpose that Allaah created mankind and brought them into being.
The brother who asked this question – and whoever wants to know the truth – should realize that the purpose behind the creation of man and the creation of heaven and earth, is that Allaah, may He be glorified and exalted, may be known and that His Oneness (Tawheed) may be affirmed and that He may be obeyed.
Allaah says (interpretation of the meaning):
“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”
[al-Dhaariyaat 51:56].
Ibn Katheer (may Allaah have mercy on him) said:
i.e., I have only created them so that I might command them to worship Me, not because I am in need of them.
‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “except that they should worship Me (Alone)” means: except that they should affirm their servitude to Me, willingly or unwillingly.
This was the view favoured by Ibn Jareer.
Tafseer Ibn Katheer (4/239).
Many people are confused about what is wanted from the slaves of Allaah, which is adhering to His religion which He has chosen for them, and what is wanted for them, which is rewarding the obedient and punishing the disobedient. This is part of Allaah’s decree which will never be altered or changed.
Ibn al-Qayyim (may Allaah have mercy on him) said:
As for the truth which is the purpose for which He created them – i.e., the heavens and the earth and everything in between them – it is a twofold aim: what is wanted from His slaves and what is wanted for them.
What He wants from them: is that they should know Allaah and the attributes of His perfection, may He be glorified and exalted, and they should worship Him alone and not associate anything with Him, so He alone will be their God, the One Whom they worship and obey and love. Allaah says (interpretation of the meaning):
“It is Allaah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allaah has power over all things, and that Allaah surrounds all things in (His) Knowledge”
[al-Talaaq 65:12].
He told us that he created the universe so that His slaves might know the perfection of His power, the all-encompassing nature of His knowledge, which requires knowing Him and His names and attributes, and affirming His oneness.
Allaah says (interpretation of the meaning):
“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”
[al-Dhaariyaat 51:56].
This purpose is what is wanted from His slaves, which is that they should know their Lord and worship Him alone.
As for what is wanted for them, it is recompense on the basis of justice and divine grace, reward and punishment. Allaah says (interpretation of the meaning):
“And to Allaah belongs all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise)”
[al-Najm 5 :31]
“Verily, the Hour is coming __ and I am almost hiding it __that every person may be rewarded for that which he strives”
[Ta-Ha 20:15]
“In order that He may make manifest to them the truth of that wherein they differ, and that those who disbelieved (in Resurrection, and in the Oneness of Allaah) may know that they were liars”
[al-Nahl 16:39]
“Surely, your Lord is Allaah Who created the heavens and the earth in six Days and then rose over (Istawâ) 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? 4. To Him is the return of all of you. The Promise of Allaah is true. It is He Who begins the creation and then will repeat it, that He may reward with justice those who believed and did deeds of righteousness. But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve”
[Yoonus 10:3, 4].
Badaa’i’ al-Fawaa’id (4/971).
For more information on the wisdom behind the creation of mankind, please see the answer to question no. 45529.
Secondly:
Allaah does not admit people to Paradise or Hell simply because He knows that they deserve that, rather He will admit them to Paradise or Hell on the basis of the deeds that they actually did in this world. If Allaah created mankind and put them in His Hell, they would soon argue that He did not test them or give them the chance to strive. Allaah wanted to refute this argument, so He created them in this world and gave them reason, and revealed His Books, and sent His Messengers; all of that is so that they will have no argument against Allaah on the Day of Resurrection.
Allaah says (interpretation of the meaning):
“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the (coming of) Messengers. And Allaah is Ever All‑Powerful, All‑Wise”
[al-Nisa’ 4:165].
Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said:
In this aayah it clearly states that it is essential to leave no excuse for anyone, by sending the Messengers who give glad tidings of Paradise to those who obey them and give warning of Hell to those who disobey them.
This excuse is completely ruled out here by the sending of the Messengers with glad tidings and warnings, as is stated at the end of Soorah Ta-Ha where Allaah says (interpretation of the meaning): “And if We had destroyed them with a torment before this (i.e. Messenger Muhammad صلى الله عليه وسلم and the Qur’aan), they would surely, have said: ‘Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), before we were humiliated and disgraced’” [Ta-Ha 20:134].
It is also referred to in Soorah al-Qasas where Allaah says (interpretation of the meaning):
“And if (We had) not (sent you to the people of Makkah) __ in case a calamity should seize them for (the deeds) that their hands have sent forth, they would have said: ‘Our Lord! Why did You not send us a Messenger? We would then have followed Your Ayaat (Verses of the Qur’aan) and would have been among the believers’”
[al-Qasas 28:47].
And Allaah says (interpretation of the meaning):
“This is because your Lord would not destroy the (populations of) towns for their wrongdoing (i.e. associating others in worship along with Allaah) while their people were unaware (so the Messengers were sent)”
[al-An’aam 6:131]
“O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: ‘There came unto us no bringer of glad tidings and no warner.’ But now has come unto you a bringer of glad tidings and a warner”
[al-Maa’idah 5:19]
“And this is a blessed Book (the Qur’aan) which We have sent down, so follow it and fear Allaah (i.e. do not disobey His Orders), that you may receive mercy (i.e. saved from the torment of Hell).
156. Lest you (pagan Arabs) should say: “The Book was sent down only to two sects before us (the Jews and the Christians), and for our part, we were in fact unaware of what they studied.”
157. Or lest you (pagan Arabs) should say: “If only the Book had been sent down to us, we would surely, have been better guided than they (Jews and Christians).” So now has come unto you a clear proof (the Qur’aan) from your Lord, and a guidance and a mercy”
[al-An’aam 6:155-157]
And there are other similar verses.
It is clear from these and other aayahs of the Qur’aan that Allaah does not punish anyone except after warning and leaving no excuse on the lips of the Messengers (peace and blessings of Allaah be upon them). Allaah clearly states in many aayahs that he does not admit anyone to Hell except after leaving no excuse and warning on the lips of the Messengers, for example He says (interpretation of the meaning):
“Every time a group is cast therein, its keeper will ask: ‘Did no warner come to you?’
9. They will say: ‘Yes, indeed a warner did come to us, but we belied him and said: “‘Allaah never sent down anything (of Revelation)”’”
[al-Mulk 67:8]
It is well known that the words of Allaah “Every time a group is cast therein” includes all the groups who will be thrown into it.
Abu Hayyaan said in al-Bahr al-Muheet, commenting on the aayah under discussion: [The word] kullama (“every time”) indicates a general meaning encompassing every time throwing is done, so it includes all those who are thrown in.
Another example is the aayah in which Allaah says (interpretation of the meaning):
“And those who disbelieved will be driven to Hell in groups till when they reach it, the gates thereof will be opened (suddenly like a prison at the arrival of the prisoners). And its keepers will say: ‘Did not the Messengers come to you from yourselves, reciting to you the Verses of your Lord, and warning you of the Meeting of this Day of yours?’ They will say: ‘Yes,’ but the Word of torment has been justified against the disbelievers!”
[al-Zumar 39:71].
The words “And those who disbelieved will be driven” are general in meaning and include all the kuffaar.
The words “And those who disbelieved will be driven… They will say: ‘Yes…’ ” are general in meaning and include all the kuffaar. This clearly shows that the all the people of Hell will have been warned by their Messengers in this world, but they disobeyed the command of their Lord, as is clear.
Adwa’ al-Bayaan (3/66, 67)
We believe that knowing the purpose for which Allaah created mankind, and knowing that Allaah will not punish anyone according to what He knows about them, rather it will be recompense for his deeds in this world, and therefore he will not have any excuse before Allaah – this is the answer to the confusion mentioned in the question.
Secondly:
With regard to the question of why Iblees was sent down to earth with Adam and his progeny, the difference between Adam’s coming down and that of Iblees is that when Adam (peace be upon him) was sent down to earth he had repented to Allaah, so Allaah accepted his repentance and guided him, and sent him down to this earth as an honoured Prophet who had been forgiven, and he was to remain in this world until the appointed time that Allaah has decreed for him.
As for the enemy of Allaah Iblees, he did not repent at all or regret his sin, or turn back; he has no hope of repentance and never tried to repent. Rather he was stubborn and arrogant, and he overstepped the mark and disbelieved. But he asked Allaah not to hasten his doom and punishment, but rather to delay that until the Day of the appointed time. He did not ask for that so that he would have the opportunity to repent, rather it was so that he could persist in following the path of doom, and take the misguided people to Hell with him. He came down as a leader of his party, the losing party of the shaytaan, so that Allaah’s wisdom concerning His creation might be fulfilled, and so that He might test them: will they obey Him or will they obey His enemy?, and so that the ultimate doom will be the share of this accursed enemy, because of his stubbornness and evildoing, and he deserves to be a loser.
And Allaah knows best.”
The one who turns away from the commands and prohibitions, promises and warnings, and focuses only on the divine decree has gone astray, and the one who strives to follow the commands and prohibitions and ignores the divine decree has gone astray. Rather the believer is as Allaah says: “You (Alone) we worship, and You (Alone) we ask for help (for each and everything)” [al-Faatihah 1:5], so we worship Him by following the command, and we seek His help on the basis our belief in the divine decree. End quote.
Muqtatafaat min Majmoo’ al-Fataawa (8/66 ff).
http://www.islamqa.com/en/ref/123973
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Nothing exists except by the will and decree of Allaah, because Allaah says (interpretation of the meaning):
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al Lawh Al Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”
[al-Hadeed 57:22]
And the Prophet (peace and blessings of Allaah be upon him) said: “The pens have been lifted and the pages have dried.” Narrated and classed as saheeh by al-Tirmidhi (2516), from the hadeeth of Ibn ‘Abbaas.
Al-Mubaarakfoori said:
“The pens have been lifted and the pages have dried” means, What has been decreed has been written in al-Lawh al-Mahfooz (the Book of Decrees), and nothing else will be written after that is finished.
Tuhfat al-Ahwadhi, 7/186
The writing is of two types: one kind which cannot be altered or changed, which is what is in al-Lawh al-Mahfooz, and a type which may be altered or changed, which is in the hands of the angels. And the ultimate outcome is what is written in al-Lawh al-Mahfooz. This is one of the meanings of the words of Allaah (interpretation of the meaning):
“Allaah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al Lawh Al Mahfooz)”
[al-Ra’d 13:39]
Hence we can understand what was narrated in the Sunnah, that upholding family ties increases one’s lifespan or increases one’s provision; or that du’aa’ can alter the divine decree. For Allaah knows whether His slave will uphold the ties of kinship or make du’aa’, so He writes in al-Lawh al-Mahfooz that this person will have more provision or a longer life span.
Shaykh al-Islam Ibn Taymiyah was asked:
Can provision increase or decrease? Is provision what a person eats or possesses?
He replied:
Provision is of two types:
1 – That which Allaah knows He will provide, which cannot be changed.
2 – That which He has prescribed and told to the angels. This may increase or decrease depending on causes. If Allaah commands the angels to write provision for a person if he upholds the ties of kinship, Allaah will increase his provision because of that. It was proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever would like his provision to be increased and his life span to be extended, let him uphold the ties of kinship.” Similarly the life span of Dawood was extended by sixty years and Allaah made it one hundred years, after it was originally forty. This is as ‘Umar said: “O Allaah, if you have decreed that I am to be doomed, then erase that and make me one of those who are to be blessed, because You blot out whatever You will and confirm whatever You will.” Similarly Allaah said of Nooh (interpretation of the meaning):
“That you should worship Allaah (Alone), fear (be dutiful to) Him, and obey me,
He (Allaah) will forgive you of your sins and respite you to an appointed term”
[Nooh 71:3-4]
And there is a great deal of corroborating evidence. The means of acquiring provision comes under the heading of that which Allaah has decreed. If it has been decreed that a person will earn his provision by means of his work and efforts, then Allaah will cause him to work and strive, and that which is decreed for him by means of his work will not come to him without him working to earn it. And what has been decreed for him without his having to earn it, such as an inheritance, will come to him without him working for it.
Work or striving is of two types: striving in work for the sake of earning a living, such as industry, farming and business; and striving in du’a’, putting one's trust in Allaah, treating others kindly, and so on. Allaah will help His slave so long as His slave helps his brother.
Majmoo’ al-Fataawa, 8/540, 541 .
Islam Q&A
“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al Lawh Al Mahfooz) before We bring it into existence. Verily, that is easy for Allaah”
[al-Hadeed 57:22]
And the Prophet (peace and blessings of Allaah be upon him) said: “The pens have been lifted and the pages have dried.” Narrated and classed as saheeh by al-Tirmidhi (2516), from the hadeeth of Ibn ‘Abbaas.
Al-Mubaarakfoori said:
“The pens have been lifted and the pages have dried” means, What has been decreed has been written in al-Lawh al-Mahfooz (the Book of Decrees), and nothing else will be written after that is finished.
Tuhfat al-Ahwadhi, 7/186
The writing is of two types: one kind which cannot be altered or changed, which is what is in al-Lawh al-Mahfooz, and a type which may be altered or changed, which is in the hands of the angels. And the ultimate outcome is what is written in al-Lawh al-Mahfooz. This is one of the meanings of the words of Allaah (interpretation of the meaning):
“Allaah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al Lawh Al Mahfooz)”
[al-Ra’d 13:39]
Hence we can understand what was narrated in the Sunnah, that upholding family ties increases one’s lifespan or increases one’s provision; or that du’aa’ can alter the divine decree. For Allaah knows whether His slave will uphold the ties of kinship or make du’aa’, so He writes in al-Lawh al-Mahfooz that this person will have more provision or a longer life span.
Shaykh al-Islam Ibn Taymiyah was asked:
Can provision increase or decrease? Is provision what a person eats or possesses?
He replied:
Provision is of two types:
1 – That which Allaah knows He will provide, which cannot be changed.
2 – That which He has prescribed and told to the angels. This may increase or decrease depending on causes. If Allaah commands the angels to write provision for a person if he upholds the ties of kinship, Allaah will increase his provision because of that. It was proven in al-Saheeh that the Prophet (peace and blessings of Allaah be upon him) said: “Whoever would like his provision to be increased and his life span to be extended, let him uphold the ties of kinship.” Similarly the life span of Dawood was extended by sixty years and Allaah made it one hundred years, after it was originally forty. This is as ‘Umar said: “O Allaah, if you have decreed that I am to be doomed, then erase that and make me one of those who are to be blessed, because You blot out whatever You will and confirm whatever You will.” Similarly Allaah said of Nooh (interpretation of the meaning):
“That you should worship Allaah (Alone), fear (be dutiful to) Him, and obey me,
He (Allaah) will forgive you of your sins and respite you to an appointed term”
[Nooh 71:3-4]
And there is a great deal of corroborating evidence. The means of acquiring provision comes under the heading of that which Allaah has decreed. If it has been decreed that a person will earn his provision by means of his work and efforts, then Allaah will cause him to work and strive, and that which is decreed for him by means of his work will not come to him without him working to earn it. And what has been decreed for him without his having to earn it, such as an inheritance, will come to him without him working for it.
Work or striving is of two types: striving in work for the sake of earning a living, such as industry, farming and business; and striving in du’a’, putting one's trust in Allaah, treating others kindly, and so on. Allaah will help His slave so long as His slave helps his brother.
Majmoo’ al-Fataawa, 8/540, 541 .
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