Monthly Archives: February 2014

Seeing Allah in this world overtly

Can humans see Allah in this world?

Q 2: Is it possible to see Allah in this world overtly?

A: This issue is one of the issues that are based upon Tawqif (bound by a religious text and not amenable to personal opinion). No one is allowed to allege it without an authentic proof that can be cited as evidence.

The Qur’an denotes that Musa (Moses) did not see his Lord. When Musa asked his Lord to see Him, He (Exalted be He) answered him saying: “You cannot see Me” (Surah Al-A`raf, 7: 143).

The authentic Sunnah denoted that the Prophet Muhammad (peace be upon him) did not see his Lord with his eyes.

It was reported in the Sahih of Muslim that Masruq said: I was resting (at the house of) ‘Aishah when she said: O Abu `Aishah, there are three things, and he who affirms even one of them has fabricated the greatest lie against Allah. I asked what they were.

She said: He who presumes that Muhammad (peace be upon him) saw his Lord (with his ocular vision) has fabricated the greatest lie against Allah. I was reclining but then sat up and said: O Mother of Believers, wait and do not be hasteful. Has Allah (may He be Exalted) not said: And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] in the clear horizon (towards the east) (Surah Al-Takwir, 81: 23). and And indeed he (Muhammad صلى الله عليه وسلم) saw him [Jibrîl (Gabriel)] at a second descent (i.e. another time) (Surah Al-Najm, 53: 13). She said: I was the first of this Ummah to ask Allah’s Messenger (peace be upon him) about it. And he said: Verily he is Gabriel. I have never seen him in his original form in which he was created except on those two occasions (to which these verses refer). I saw him descending from the heaven and filling (the space) between the sky and the earth with the greatness of his bodily structure. She asked: Have you not heard Allah saying: No vision can grasp Him, but He grasps all vision. He is Al-Latîf (the Most Subtle and Courteous), Well-Acquainted with all things.(Surah Al-An`am, 6: 103)

She (i.e. ‘Aisha) further asked: Have you not heard that, verily, Allah says: It is not given to any human being that Allâh should speak to him unless (it be) by Revelation, or from behind a veil, or (that) He sends a Messenger until His saying: Verily, He is Most High, Most Wise.(Surah Al-Shura, 42: 51) …[1]

It was reported in Sahih Muslim on the authority of Abu Dhar that he asked the Prophet (peace be upon him): “Did you see your Lord?” He said: “I saw Light.”[2] In another narration, the Prophet said: “Light, how could I see Him.” [3] It was reported also in Sahih Muslim that the Prophet (peace be upon him) said: “None of you shall see his Lord until he dies.” [4]

Shaykh-ul-Islam Ibn Taymiyyah said: “The Imams of Muslims have agreed that no believer is liable to see Allah with his eyes in this world. They did not disagree except in the case of the Prophet (peace be upon him). However, the majority of scholars agreed that the Prophet (peace be upon him) did not see Him with his eyes in this world. Authentic narrations reported from the Prophet (peace be upon him), the Companions and the Imams of Muslims have confirmed this viewpoint.

It was not authentically reported that Ibn `Abbas, Imam Ahmad and the like said that the Prophet (peace be upon him) saw his Lord with his eyes. What was authentically reported from them was the sight in general or confining the sight to that of the heart. There is nothing in the Hadiths of Mi’raj (Ascension to the heavens) that denotes that he saw Allah with his eyes. The Prophet (peace be upon him) said: “My Lord has come to me in the most-handsome shape I have ever seen.” [5]

This Hadith was reported by Al-Tirmidhy and others. This Hadith was reported when the Prophet (peace be upon him) was in Al-Madinah This Hadith was interpreted that the Prophet (peace be upon him) saw his Lord in a dream.

There is also the Hadith of Um Al-Tufayl, the Hadith of Ibn `Abbas and others that contain seeing Allah. These Hadiths were reported from the Prophet (peace be upon him) while he was in Al-Madinah just as they were explained by other Hadiths.

The Mi`raj (Ascension to Heaven) was at Makkah as Allah (Exalted be He) says: “Glorified (and Exalted) be He (Allâh) [above all that (evil) they associate with Him] Who took His slave (Muhammad صلى الله عليه و سلم) for a journey by night from Al-Masjid-al-Harâm (at Makkah) to Al-Masjid-al-Aqsâ (in Jerusalem)”.[Surah Al-Isra’, 17: 1] Allah also said to Musa: “You cannot see Me” [Surah Al-A`raf, 7: 143]. Seeing Allah is greater than revealing a book from the heavens. Allah (Exalted be He) says: “The people of the Scripture (Jews) ask you to cause a book to descend upon them from heaven. Indeed, they asked Mûsâ (Moses) for even greater than that, when they said: “Show us Allâh in public,””(Surah Al-Nisa’, 4: 153) Whoever alleges that he saw his Lord, it is as if he alleges that he is better than Musa ibn `Imran. This allegation is greater in evil than the allegation of those who falsely allege that Allah has revealed a book from the heaven upon them. The Companions, predecessors and Imams of Muslims believe that Allah will be seen in the Hereafter only and no one will see Him in this world except in a dream. Hearts in this case will find spiritual unveilings and sights that suit their status. Some people may have strong spiritual unveilings to the extent that they think that they saw their Lord with their eyes. But this is not true. Hearts unveilings or spiritual unveilings occur according the degree of the servant’s belief in his Lord. [6]

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

Footnotes:

[1] Al-Bukhari, Sahih, Book on the Beginning of Creation, no. 3234; Muslim, Sahih, Book on faith, no. 177; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3068; Ahmad, Musnad, vol. 6, p. 50.
[2] Muslim, Sahih, Book on faith, no. 178; Al-Tirmidhy, Sunan, Book on Tafsir, no. 3282; Book on remembrance of Allah, supplication, repentance and seeking forgiveness, 5, p. 175.
[3] Muslim, no. 178; and Al-Tirmidhy, no. 3278
[4] Muslim, no. 2931, Abu Dawud, no. 4318; and Al-Tirmidhy, no. 2236.
[5] Imam Ahmad, vol. 1, p. 368, and vol. 5, p. 243; and Al-Tirmidhy, nos. 3232 and 3233.
[6] Fatwas of Ibn Taymiyyah, vol. 2, p. 335

Source: Fatwas of the Permanent Committee
Group 1 > Volume 2: `Aqidah (2) > Seeing Allah in this world > Can humans see Allah in this world? > Seeing Allah in this world overtly

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Free Ebook: Interaction with Non-Muslim Parents-A Guide for the New Muslim–Sh. Abdur-Razzaaq Al-Badr

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Ibn al-Qayyim: Sit for a short while before you sleep and do this …

Imam Ibn al-Qayyim, Ar-Rooh, p. 79.
Translated by Ahmed Abu Turaab @ http://wp.me/p23HnI-38

Ibn al-Qayyim said,

‘Avoid those things that necessitate the punishment of the grave.

And from the most beneficial of them is that when a man wants to sleep, he sits for an hour, for the Sake of Allaah, calling himself to account over the things that he has lost and gained during that day of his. Then, between him and his Lord, he renews his sincere repentance over those things that he lost, and sleeps on that repentance, firmly resolving not to return to the sin when he wakes up–and he does this every night.

So if he dies on that night of his, he would have died upon repentance and if he wakes up, he will wake up going towards action, pleased with the postponement of his appointed time so that he can turn to his Lord and set right what he missed out on.

And there is nothing more beneficial for the servant than this sleep, especially when he follows that [i.e., his resolve to renew his repentance] up with the remembrance of Allaah, performing those sunnahs which have been reported from the Prophet of Allaah when going to bed, [doing so] until sleep overtakes him.

So whoever Allaah wishes good for, He will grant him the success to do that. And there is neither movement, nor power except through Allaah.”

Ar-Rooh, p. 79.

Mentioning the Beautiful Names of Allah with the Evidences by Ash-Shaykh Abee ‘Abdir-Rahmaan Yahyaa bin ‘Alee Al-Hajooree

Names-of-Allah-with-Evidences.pdf

Hasten to do good deeds; (there will be) fitnah like a portion of a dark night .. (Must Read)

The benefits derived from the hadith “Hasten to do (good) deeds. (There will be) Fitnah like a portion of a dark night (in which there is no moonlight)….”

Author: Sheikh Abdul Qaadir Bin Muhammad Al Junaid
Translated By: Abu Afnaan Muhammad Abdullah

All praise is due to Allah the All Powerful and All Mighty. Peace and blessings be upon the Master of all of mankind (Muhammad), his family, his companions and the tabi’een .

To proceed:

Abu Huraira -May Allah be pleased with him- has related that the Prophet (Sallahu alaihi wa salam) said,

“Hasten to do good deeds; (there will be) fitnah like a portion of a dark night, wherein an individual wakes up as a believer and begins the night as a disbeliever or he begins the night as a believer and wakes up as a disbeliever. He sells his religion for a portion of the dunya (this worldly life).”

This hadith will be explained in light of the different issues related to this hadith:

1. The analysis of this hadith and its authenticity.

Imam Muslim narrated this hadith (n.118) and the abovementioned phrasing is from his narration. Also, Imam Ahmad related this hadith (n. 10,772) and (n. 8,030), At Tirmidhi also related it (n. 2,195), along with Ibn Hibban (n. 6,704) and other narrators of hadith have narrated this hadith as well.

Those (scholars of hadith) who deemed this hadith authentic (sahih) were: Muslim, At Tirmidhi, Ibn Hibban, Abu ‘Awaana, Al Baghawi, Al Albani and other scholars of hadith.

2. The subject matter of the hadith:

The topic of this hadith is to warn from the threat of fitnah and an explanation of the dangers and harms it presents to mankind.

3. The third issue of the hadith: The explanation of the hadith.

This hadith is related to fitnah, which is of two types:

The first type is the fitnah of As Shubuhaat (doubts). What is meant by this type of fitnah is that fitnah which is connected to the religion/deen. This type of fitnah is more severe than the fitnah of As shahawaat (base desires) because it (may) expel an individual from the purity of At Tawheed and cause him to enter into the filth of As Shirk (polytheism), Al Kufr (disbelief), Al Ilhaad (atheism or misguidance with regards to Allah’s names and attributes), or Az Zandaqa(hypocrisy) and cause him to exit from the light of the Sunnah and cause him to enter into the darkness of bid’ah and misguidance.

This type of fitnah appears from time to time. It may also increase at one particular point in time and decrease at another. Also, those people who call to this type of fitnah increase and multiply at one particular time or another. This type of fitnah could be present in newspapers, magazines, books, tapes, TV channels, the internet, or from arguing or debating an atheist or with a person of bid’ah.

An individual could be a person who has the correct and unaltered aqeedah, love of at tawheed and as sunnah, honor of the salaf and then draw himself into listening to an atheist or a person of bid’ah or even reading their books, thereby exposing himself to doubts which could essentially misguide him and eventually cause him to be destroyed.

This type of fitnah could be related to Allah the Most High, His names and Attributes or His actions, or it could be concerned with the Messengers and Prophets, the companions, al Qadr (Allah’s divine decree), the Last Day and what happens therein, and affairs of the unseen. Also, it could be concerned with at tawheed and as Shirk, as Sunnah and al Bid’ah or some of the obligatory affairs, prohibitions or even some of the supplications that have been narrated in the Sunnah.

The second type of fitnah: The fitnah of lust and desires.

What is meant by this type of fitnah is the fitnah of the desires which leads to and encourages one to engage in and commit sins or disobedience to Allah.

This type of fitnah is very dangerous especially in our times because of the fact that this type of fitnah is more appealing and closer to those who have weak souls. Thus, the (weak) individual gives in the first time, then gets drawn in to this type of fitnah and establishes a strong foothold in committing sins. Thus, his iman (faith) weakens or even leaves.

Some examples of this type of fitnah are: the desire for wealth, immoralities, amusement, food and drink, clothes, and the desire to imitate the kuffar and sinners. For example, the lust for wealth leads to falling into numerous sins like the bloodshed which emanates between warring countries or between tribes, breaking into people’s homes and businesses or their cars, embezzling people’s money by unlawful means or prohibited means like fraud or selling things which are prohibited.

Lust for immoralities leads to committing unlawful acts like rape, fornication or adultery, homosexuality, masturbation, luring minors or weak minded individuals into committing inappropriate acts. It also leads to watching pornographic channels, videos, on the internet or magazines. It also leads to harassing or following women in shopping malls or with video enhanced networking devices like that are included in mobile phones and computer cameras. In addition to these vices, this type of fitnah leads to lethargy with regards to performing the obligatory actions in addition to leniency with regards to them and even leads to eventually leaving them completely, not performing them at all. An individual may be chaste, have fear of Allah, be religious and then open the door to this type of fitnah and as a result become corrupt and then be destroyed.

4. The fourth issue: The benefits of this hadith.

The fear of fitnah and warning from it (derived from this hadith), and the numerous benefits found in this hadith.

The first benefit: The fear of and the warning from fitna.

This fear that the servant has of this fitnah leads to several advantages for the servant.

The first advantage is that it will cause him to move towards seeking religious knowledge (‘ilm As Shari’ah) and the resulting seriousness in doing so. This is because having religious knowledge will reveal these (types of) fitnah to him, give him knowledge of the rulings related to them, and guide him to the correct position with regards to them. Also, whenever he increases in religious knowledge his insight with regards to this fitnah will be enhanced.

The second advantage is thathe will increase in his beseeching of Allah and his supplications to Allah in order to protect him and remove him from fitnah especially during those preferred times and places (which help in the du’a being answered). Allah the Most High loves when the servant beseeches Him and loves those who beseech Him. Allah the Most High says encouraging the servants to beseech Him {Is not He (better than your idols?) Who responds to the distressed one when he calls on Him, and Who removes the evil and makes you inheritors of the earth generations after generations? Is there any (God) with Allah? Little it is that you remember.} (An Naml: 62)

The third advantage is keeping away from those things which lead to fitnah.

From these causes (which distance one from fitnah) are: Not watching or listening to channels, websites, tapes, or CD’s which spread and fuel the fires of fitnah. Also, by not reading certain books, newspapers, magazines which increase fitnah, along with distancing oneself from the places of fitnah, its places, streets, scenes, clubs and coffee shops. And leaving the company of those who call to fitnah in addition to whoever may be known as troublemaker or talks a lot or rushes to enter into fitnah.

The second benefit of this hadith is: The encouragement to hasten and increase in doing good deeds before leaving them due to becoming preoccupied with fitnah.

This encouragement from the Prophet (sallahu alaihi wa salam) of increasing righteous actions before the onset of fitnah or the increase of fitnah, has its reasons and from some of these reasons are the following:

First: Righteous actions are a protection from fitnah for the individual because they strengthen one’s imaan and increase him in firmness upon the religion. This is because Allah the Most High does not disappoint the individual who approaches Him (by doing good deeds) and has become steadfast in his worship and obedience to Allah the Most High.

It has been authentically related from the Prophet (Sallahu alaihi wa salam) on the authority of Ibn ‘Abbas -May Allah be pleased with him – that when he was a small boy, the Prophet (Sallahu alaihi wa salam) advised him by saying, “Know Allah in times of ease and He will know you in times of adversities,” narrated by Ahmad and others. Also, Imam Al-Bukhari has narrated a hadith (n. 6,502) on the authority of Abu Huraira -May Allah be pleased with him- that the Prophet (sallahu alaihi wa salam) said, “Indeed, Allah has said, ‘whoever has declared one of My friends an enemy, then I have declared war upon him. And my servant has not gotten closer to Me with anything more beloved to Me than that which I have made obligatory upon him until I love him. And if I have loved him then I am his hearing with which he hears, his sight with which he sees, his hand with which he strikes, his leg with which he walks. If he asks of Me, surely, I will give him and if he seeks refuge in Me then surely I will protect him and I have not hesitated in doing anything which I have done like the hesitation of taking the soul of a believer. He hates death and I hate to disappoint him’.”

Al Hafidh Ibn Rajab Al Hanbali – may Allah have mercy upon him- mentioned in his book, ‘Al Jaam’I Al ‘Uloom wal Hikm’, pg. 424, “In the general sense, whoever has dealt with Allah with taqwa and obedience while in a state of ease, then Allah will deal with him with compassion and assist him in the circumstance of his experiencing hardship.”

The knowledgeable Shiekh Ibn Uthaymeen – May Allah have mercy upon him- mentioned in his explanation of ‘Riyadhus Saaliheen’, (v. 1,pg. 105), with regards to fitnah which is confronted with weak faith (imaan), “and this is because it is a strong fitnah and if it approaches a weak heart which has been weakened by sin and fatigued by shahawaat (lustful desires) then it (the heart) will not find resistance to that fitnah nor be able to stifle it and as a result , the individual will surely be destroyed by it and it will slash him just like the arrow pierces and tears through its prey.”

Additional warnings for the Ummah have been narrated from the Prophet (Sallahu alaihi wa salam) encouraging them to increase their worship in times of fitnah. He (Sallahu alaihi wa salam) explained to them the great reward for doing so. He (Sallahu alihi wa salam) has said, “Worship in the time of ‘harj’ is like making hijrah towards me.” This hadith has been narrated by Muslim in his As Sahih, (n. 2,948).

Imam An Nawawi -May Allah have mercy upon him- mentioned in his explanation of Sahih Muslim, with regards to this hadith, “What is meant by the word ‘harj’ here means: fitnah and the people’s affairs becoming chaotic. Also, the reason for the increase in the reward for worship in times of fitan is that people are careless with regards to worship (during times of fitnah) and become busy and only a few individuals (in the time of fitnah) can actually devote themselves to worship.”

Secondly: If fitnah appears then it becomes a barrier between an individual and him doing good deeds or it weakens him, thereby causing his reward to be decreased. And this is because fitnah could be related to blood (taking of life), so security weakens and evil people and criminals gain control. For that reason, killing becomes widespread, therefore the individual becomes distracted from performing different types of obedience like jum’ah and the congregational prayer because he is busy trying to secure himself, his family and his wealth .

This fitnah may also result in an individual being imprisoned, becoming homeless, or his being abused, so he becomes too distracted to be able to do righteous actions under his own will due to the circumstances he is in. Or he may be stricken with worry, distress, anguish, fear and concerns to the point that his thoughts become preoccupied, his heart becomes busy, and his capacity to think clearly has been compromised. As a result, his khushoo’ (in worship) will weaken and his heart will be busy while performing acts of worship. As a result, his reward and recompense (for doing good deeds) is lessened.

The third benefit: The explanation of some of the hardships and hideousness of this fitnah.

From the hideousness and tragedies of this fitnah (described in this hadith) is the fact that an individual enters into the night a believer (Mu’min) and then because of this fitnah, he wakes up a kaafir (disbeliever) or he wakes up a Mu’min and he enters the night a kaafir.

The disbelief which this fitnah has led to could be kufr al akbar, major disbelief expelling one from Islam or is could be kufr al asghar (minor disbelief) which does not expel one from the religion and this depends on the reason why this individual sells his religion (a reference to the last part of the hadith). Sheikh Ibn Utahymeen – May Allah have mercy upon him- noted this point in his explanation of Sahih Muslim (pg.38).

Also, Shiekh Ibn Baz -May Allah have mercy upon him- mentioned in the compilation of his Fataawa, (pg. 108, v.25), with regards to the part of the hadith, he sells his religion for a portion of the dunya, “and this is if he speaks with kufr or does an act of kufr for the sake of the dunya. Someone comes to him and says, ‘Curse Allah, curse the Messenger, leave the prayer and we will give you such and such, declare zina (adultery or fornication) to be lawful and we will give you such and such, say alcohol is lawful, or they say to him, do not be with the believers and we will give you this or that so that you will be with the kuffaar’, so they tempt him to be with the kuffar and with the party (hizb) of the kufaar and from amongst their supporters. To the point where they give him ample wealth and as a result he becomes a supporter of the kuffaar and an enemy to the Muslims. The different categories of apostasy are numerous and most of the time the reason for apostasy is because of the dunya, loving it and preferring it over the aakhirah (afterlife).”

The fourth benefit: The magnitude of the dangers of this fitnah.

This is derived from two aspects: The first one being that the individual makes this drastic and dreadful reversal (from belief to disbelief) in just one day. The second, is that the Prophet (sallahu alaihi wa salam) likened this fitnah to the darkness of a night in which there is no light from the moon. As a result of the severity of this darkness it becomes difficult for the individual to know his whereabouts therefore making it easy for him to fall into that which harms and may even destroy him. Likewise is this fitnah, if it increases and becomes severe, it becomes difficult at that time to distinguish the truth and act upon it. Also, fitnah ruins the situation (an individual may be in), weakens the (practicing of) the religion, disrupts life and causes material losses.

The fifth benefit: Devoting one’s self to the dunya and the desire for it are some of the main reasons for falling into fitnah and misguidance in the religion.

This is derived from the Prophet’s (Sallahu alaihi wa salam) statement regarding the reason why the individual alters from belief to disbelief, “He sells his religion for a portion of the dunya.”

Sheikh Ibn Al Utahymeen -May Allah have mercy upon him- mentioned in the explanation of Riyadh As Saaliheen (v.1, pg. 150), “And do not think that this portion of the dunya is only wealth. (Rather) it could be any of the pleasures of this world that are presented to him like wealth, status, leadership, women, or other things. Anything from the pleasures of this world is this ‘portion’ of the dunya (mentioned in the hadith).”

The sixth benefit: Hastening to do good deeds are one of the reasons for strengthening one’s faith and leaving off good deeds causes one to doubt at the time of fitnah and be affected by it. Due to these reasons, the Prophet (Sallahu alaihi wa salam) encouraged the Muslims to hasten to doing good deeds and commanded them to do so.

*Translated with the consent and permission of the author.

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Women Showing their Feet – Shaikh al-Albaani

Women Showing their Feet

Q: “Should a woman cover her feet when she prays?”

Shaikh al-Albaani:

“It is not permissible for her to pray with her feet uncovered, indeed it is not allowed for her to walk in the streets with her feet uncovered, because the feet are part of the `awrah of a woman based on Allaah’s (`azza wa jal) Saying: {And let them not stamp their feet to make known what they conceal of their adornment}.[1] The woman during the Days of Ignorance used to wear what is known in the Arabic language as khalkhaal (anklet), meaning a bracelet with small bells. So when the woman walked, she in order to turn the men’s attention to her would strike the ground with her feet so the anklet would make a noise and the men would hear that; and such was due to shaitaan`s whisperings to her.

This means that the feet used to be covered. Because of what? Because of the jilbaab that the women were commanded to cast down from over their heads, according to Allaah’s Saying: {O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments (jilbaabs) close upon themselves}.[2] And it is mentioned in the authentic hadeeth that the Prophet (sallAllaahu `alayhi wa sallam) said one day during a gathering in which there were also women: `Whoever drags his garment out of pride, Allaah will not look at him on the Day of Resurrection. One of the women said: `O Messenger of Allaah, then our feet will be exposed.’ He (`alayhi ssalaam) said: `let (the women) lengthen (their garments) by a hand-span.’ She said: `Then a wind may come and uncover (their feet).’ He (`alayhi ssalaat wa ssalaam) said: `let them add another hand-span, i.e. a cubit, and not go beyond that.’[3] [4]

In this manner, the jilbaab of the Muslim woman at the time of the revelation of the above-mentioned verse: {to draw their outer garments (jilbaabs) close upon themselves} used to cover the feet since the socks that are widespread nowadays among both women and men were not widespread at that time. The woman used to cover her shins and feet with the long jilbaab that resembles the `abaa.ah. Therefore it is not permissible for a Muslim woman to uncover her feet while she is on the street, and it is even more impermissible for her to pray with her feet uncovered.”

– – – – – – – – – – – – – – – – – – – – –
[1] Surat un-Noor 24:31
[2] Surat ul-Ahzaab 33:59
[3] the Shaikh mentioned the general meaning, not the exact wording, of the woman’s speech
[4] Saheeh at-Tirmidhi 1731

[silsilat ul-hudaa wa nnoor 697/3-4 / asaheeha translations]

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