Regarding Riskh

[InToTheRain]

1st q)

I understand that Riskh is something Allah(Subahanahu wa ta'alah) gives which is basically your earnings/provision in this life. Is this fixed can it be altered by making Duas and prayers etc. Because many of us make special prayers and Duas in order to recieve or increase provision from Allah(Subahanahu wa ta'alah). Also does this Imply that no matter what you do and the effort you put in (Sleep all day or Work all day) you will get your provision?

2nd q)

Hadith - Tirmidhi and Ahmad, Narrated AbudDarda'

Allah's Messenger said: Allah, the Exalted and Glorious, has ordained for every servant amongst His creation five things: his death, his action, his abode, the places of his moving about and his means of sustenance.

Hadith - Bukhari, Narrated Anas bin Malik

The Prophet said, "Allah has appointed an angel in the womb, and the angel says, 'O Lord! A drop of discharge (i.e. of semen), O Lord! a clot, O Lord! a piece of flesh.' And then, if Allah wishes to complete the child's creation, the angel will say. 'O Lord! A male or a female? O Lord! wretched or blessed (in religion)? What will his livelihood be? What will his age be?' The angel writes all this while the child is in the womb of its mother."

Clarification on what "Livelihood" and "His actions" means under this context would be appreciated Insha-Allah.

the places of his moving about and his means of sustenance - "places of his moving about" - does that mean where we live at the moment the moment and where we travel is pre-ordained?

means of sustenance - Regarding this does it mean that what we do to get our provision is pre-ordained?

Jazak Allah for the clarification, well appreciated.

 

[- Qatada -]

:salamext:

What does Islam say about destiny and fate?​

Question:

how does islam view destiny and fate ?


Answer:

Praise be to Allaah.

Belief in destiny and fate is one of the basic beliefs of Islam. It means that Allaah is the Knower of all things and the Creator of all things; nothing exists outside of His will and decree. He wrote down all things with Him in al-Lawh al-Mahfooz (the Preserved Tablet), and this was fifty thousand years before He created the universe. Everything in the universe, every creature and the things it does, is the creation of Allaah. Whatever He wills happens, and whatever He does not will does not happen. If something happens to a person, it could not have missed him, and if something does not happen to him, it could not have happened to him. A person is not forced to obey or disobey Allaah – he has free will as befits his state, but it is subject to the will of the Creator. And Allaah knows best..

Islam Q&A
Sheikh Muhammed Salih Al-Munajjid

source: http://www.islam-qa.com/index.php?ref=6287&ln=eng&txt=destiny​

This is also a really good link which has alot of aayat from the Qur'aan and authentic ahadith which explain destiny/qadr insha'Allaahu ta'aala:

http://muttaqun.com/qadar.html

 

[- Qatada -]

Should I make duaa...?​

Some people repeat a hadeeth which says: “His knowledge of my condition means that I do not have to ask Him for anything.” They use this as evidence to say that a person does not need to make du’aa’ to Allaah because Allaah knows the person’s needs. How true is this?

Answer :

This idea is a false idea, because it goes against belief in al-qadar (Divine decree) and negates the idea of taking appropriate means, and suggests giving up an act of worship which is the most noble of worship to Allaah. Du’aa’ is very important. It can change the Divine decree and relieve distress. It is beneficial with regard to what has been decreed and what has not been decreed.

The Prophet (peace and blessings of Allaah be upon him) said: “Nothing can change the Divine decree except du’aa’. (Narrated by Ahmad, 5/677; Ibn Maajah, 90; al-Tirmidhi, 139. Classed as hasan by al-Albaani in Saheeh al-Jaami’, 76687. See also al-Saheehah, 145).

And he said: “Whoever has the gate of du’aa’ opened to him, has the gates of mercy opened to him. Allaah is never asked for anything that He gives which is more beloved to Him than being asked for good health and well-being. Du’aa’ is beneficial with regard to what has been decreed and what has not been decreed. So, O slaves of Allaah, you must make du’aa’.” (Narrated by al-Tirmidhi, 3548)

And he said: “No precaution can protect against the decree of Allaah. Du’aa’ is beneficial with regard to what has been decreed and what has not been decreed. The du’aa’ meets the calamity that has been decreed and wrestles with it, until the Day of Resurrection.” (Narrated by al-Tabaraani, 2/800 (33). Al-Albaani said in Saheeh al-Jaami’, 7739, (it is) hasan).

Some of those who neglect du’aa’, such as some of the Sufis, may use as evidence the hadeeth, “I have no need to ask because He knows my condition”. This hadeeth is false and has no basis. The scholars have spoken out against it and explained why it is false. Al-Baghawi mentioned it in his tafseer of Soorat al-Anbiyaa’, pointing out how da’eef (weak) it is. He said: “It was narrated from Ubayy ibn Ka’b that Ibraaheem said, when they tied him up to throw him into the fire, ‘There is no god but You, glory be to You, Lord of the Worlds. To You be praise and to You be the sovereignty. You have no partner or associate.’ Then they threw him with a catapult into the fire, and Jibreel met him and said, ‘O Ibraaheem, do you need something?’ He said, ‘From you, no.’ Jibreel said, ‘Then ask your Lord.’ Ibraaheem said, ‘I have no need to ask because He knows my condition.’” (Tafseer al-Baghawi Ma’aalim al-Tanzeel, 5/347)

Shaykh al-Islam Ibn Taymiyah said concerning this hadeeth: “The hadeeth ‘I have no need to ask because He knows my condition’ is false. It contradicts what Allaah said about Ibraaheem al-Khaleel and other Prophets, that they made du’aa’ to Allaah and asked of Him. And it goes against what Allaah has commanded His slaves to do, asking Him for the best in this world and the next.” (Majmoo’ al-Fataawa, 8/539) Shaykh al-Albaani said concerning this hadeeth: “It has no basis. It was narrated by some of them as the words of Ibraaheem (peace be upon him) but it is from the Israa’eeliyaat [stories from Jewish sources]. It has no basis among the marfoo’ reports [those which go back to the Prophet (peace and blessings of Allaah be upon him)].” (Silsilat al-Ahaadeeth al-Da’eefah, 1/28 (21)) Later he said about this hadeeth: “This meaning was adopted by some of those who wrote books of wisdom in the style of the Sufi tareeqahs; they said, your asking from Him – meaning Allaah, may He be exalted – is an accusation against Him.” (Silsilat al-Ahaadeeth al-Da’eefah, 1/29) Then he said, commenting on this idea: “This is serious misguidance. Did the Prophets (peace and blessings of Allaah be upon them) accuse their Lord when they asked Him for various things?” (Silsilat al-Ahaadeeth al-Da’eefah, 1/29)

Al-Eemaan bi’l-Qadaa’ wa’l-Qadar by Muhammad ibn Ibraaheem al-Hamad, p. 145. (www.islam-qa.com)​