WHAT TO DO UPON A DEATH

WHEN SIGNS OF DEATH START SHOWING UP

The blessed Companion Aboo Sa’eed Khudri radiyallahu anhu narrates that the Prophet sallalahu alayhi wasallam said, “Prompt the dying among you to say (the kalimah): Lã ilãha illallãh (I declare that there is no god but Allah).” (Muslim) 

The blessed Companion Ma’qil Ibne Yasãr radiyallahu anhu narrates that the Prophet sallalahu alayhi wasallam said, “You should recite Soorah Yãseen over the dying among you.” (Musnade-Ahmad, Aboo Dãwood, Ibne Mãjah)

IN THE AGONY OF DEATH

Turn the face of the dying person towards the Qiblah. Let him or her make the following prayer, “O Allah, forgive me and have mercy on me and have me join higher companions.” (Tirmizi)

RULINGS

1. Soon after the signs of death become obvious, make the dying person lie on his back with the Qiblah on his right. Turn the face slightly towards the Qiblah, raise the head a little by placing a pillow or some other head-rest, in which case also, the dying person will be considered as facing the Qiblah. But leave the dying person as he is if he feels uncomfortable while being made to face the Qiblah. One should sit down close by and say loudly, “Ash’hadu allã ilãha illallãhu wahdahoo lã shareeka lahoo wa ash’hadu anna Muhammadan ‘abduhoo wa rasooluh.” (I bear witness that there is no god but Allah. He is One, there is no partner with Him; and I bear witness that Muhammad sallalahu alayhi wasallam is His Servant and His Messenger.) Given his condition, do not ask him to recite the kalimah, for that is a time of great trial – who knows what he might say under stress.

2. After the dying person has recited the kalimah once, leave it at that. Do not try to make him say the kalimah non-stop in an effort to see that he breathes his last whilst reciting it. For, the purpose is simply to make sure that the last words he says should be the kalimah. It is not at all necessary that the recitation of the kalimah continues right through the last breath. However, should he return to the mundane and the ordinary concerns of life, start reciting the kalimah again. When he, taking the cue, recites it, then be silent.

3. When breath loses its momentum and starts heaving faster and legs sag down, unable to stay up and the nose-top turns aside and the temples collapse inwards, take these signs to be the certain knock of death. At this time, start reciting the kalimah in a raised voice. 

4. Reciting Soorah Yãseen lightens the hardship of death. Recite it sitting on the side of his head or anywhere else near the body, or ask someone else to do it.

5. At a time such as this, say nothing which may divert his attention to the concerns of worldly life, for this is the time to leave the mortal world and be present in the majestic Court of Allah Almighty. Do say that which turns his heart away from the concerns of the mortal world and diverts it towards the thoughts of his Creator, for it is here that the well being of the dying lies. At a time like this, bringing his children and family members before him, or anyone else he loved most, or to remind him of things or people in a nostalgic manner causing him to be swamped in the thoughts of loves lost, is a terrible thing to do to him. It is not nice that he says farewell to his life in the world so bound by its fond memories.

6. If, at the time of death, some unfortunate remark bordering on kufr (the denial of Faith) escapes the lips of the dying person, feel or say nothing about it. Instead, take it to be a slip of his reason under the stress of approaching death. When man loses his reason, he stands forgiven for his sayings and deeds. Keep praying that Allah Almighty forgives him.

7. When death comes, all concerned should say, “Innã lillãhi wa innã ilayhi rãji’oon” (Surely to Allah we belong, and to Him we are to return) and make the following prayer, “O Allah, help me in my hour of trial and replace it for me with what is better.” (Tirmizi)

8. When death becomes obvious and certain, take a strip of cloth, wide enough to pass under the chin, bring it on to the head, tie a knot, then close the eyes gently and pray, “I begin with the Name of Allah while being faithful to the Religion of His Messenger sallalahu alayhi wasallam. O Allah, make his matter easy on him and that which he is to face after death, and make him the blessed beholder of Thy Sighting, and make that to which he has departed better than what he has departed from.” (Durre-Mukhtãr)

9. Then straighten hands and feet, bring toes of the feet close together and tie them with a strip of cloth. Then, throw a sheet over the dead body and place it on a cot or a flat wooden bunk. Do not leave it lying on the ground. It is advisable to place some weight on the stomach lest it inflates. Allow no impure persons (in need of a bath, including women in conditions that exempt them from offering Salãh etc.) near the dead body.  (Durre-Mukhtãr)

Now inform relatives and friends of the deceased so that they can all participate in his funeral prayers.

10. Some incense (such as oblibanum, lobãn or Frankincense), if available, may be placed near the deceased.

11. Reciting the Qur’ãn near the deceased before the washing of the body is not correct. 

12. All funeral arrangements including the shrouding of the dead body have to be made very quickly. Start with locating a gravesite and the preparation of the grave. Collect everything needed for the stages of washing, shrouding, funeral and burial.

13. If a person dies on a Friday, it is better to make all arrangements and bury the deceased before the Jumu’ah congregational Salãh. Holding on to the prepared body with the thought that there will be a lot of participants in the Janãzah salãh after Jumu’ah is makrooh (detested). (Shãmi) 

LET THERE BE NO WAILING OVER THE DECEASED

It has been related in a Hadeeth that once the Prophet sallalahu alayhi wasallam paid a visit to a Sahãbi who was on his deathbed. Seeing him in that condition, the Prophet sallalahu alayhi wasallam broke in tears. When people saw him in that state, they too started weeping. He then said to them, “Listen to me O people, and listen well. Allah Almighty certainly does not apprehend the weeping eye and the hurting heart, for a Servant of Allah has no control over these.” Then, pointing to the tongue, he added, “But a mistake made by this, that is, on intentional mourning and wailing, He punishes, and on reciting ‘Innã lillãhi wa innã ilayhi rãji’oon’ (To Allah we belong and to Him we are to return), and on raising hands of prayer and on seeking of His Forgiveness, He bestows His Mercy.” (Bukhãri, Muslim)

KISSING THE DECEASED

After the deceased has been given the required ghusl (bath), it is permissible to kiss the deceased under intense desire to express love or personal devotion as it was with the Prophet sallalahu alayhi wasallam when he kissed ‘Uthmãn Ibne Maz’oon radiyallahu anhu and wept. Very similar to this, the noble Companion Aboo Bakr radiyallahu anhu kissed the forehead of the Prophet sallalahu alayhi wasallam after his departure from this mortal world. (Zãdul-Ma’ãd)

ALL FUNERAL ARRANGEMENTS SHOULD BE SWIFT 

It has been narrated that once the Prophet sallalahu alayhi wasallam came to visit Talhah Ibne Barã radiyallahu anhu when he was sick. Seeing his critical condition, he said to the people around him, “I feel that the time of his death has arrived. If it does come to pass, I should be informed and funeral arrangements be made with haste, for it is not appropriate that the dead body of a Muslim be left amidst his family members for long.” (Aboo Dãwood)

‘Abdullah Ibne ‘Umar radiyallahu anhuma narrates that he heard the Prophet sallalahu alayhi wasallam saying, “When one among you dies, do not keep him in the house for long. Make haste in taking him to the grave and burying him.” (Bayhaqi, Shu’abul-Imãn)

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THE SPIRIT OF RAMADAN

THE SPIRIT OF RAMADAN

Asad opened the refrigerator door and peered inside. His eyes fell on a huge chocolate cake and some sandwiches, the leftovers from yesterday’s tea.

“Oh God! Why am I being punished like this?” He groaned silently.

It was the first day of Ramadan and Asad was fasting. He had just returned from school and was feeling ravenous. After dropping his heavy backpack on the bedroom floor, he made a beeline for his favorite spot in the house, the kitchen. But fasting meant no food for at least four more hours. He would have to wait till sunset to break the first fast of the month.

Just for a second, Asad felt sorely tempted.

“Who would know if I eat a slice of the cake?” he mused. His parents weren’t home, his grandparents were resting and his baby sister, Fatima was too young to tell tales.

“Somebody would know, “a little voice argued inside his heart. “He, who knows everything, since He is our Creator.”

Asad slammed the fridge door shut in frustration. He was fourteen and felt ashamed of his momentary weakness. He went to the living room where a maid was spooning Cerelac into Fatima’s little mouth. Fatima gurgled and grinned at her older brother who bent down to give her a hug. Asad looked at the pale yellow concoction that was smeared across her face and swallowed hard. Even Cerelac smelled good at this hour.

He flopped down on the sofa in disgust and switched on the television.

“Maybe a nice program will take my mind off food for a while,” he thought, aggressively pressing down the channel buttons on the remote control.

He paused at BBC channel where a cute anchorperson was presenting a report. Asad stared at her for a while without registering the news but then some live images made his attention snap back at the report. Rachel Hayward was talking about intense, widespread poverty and famine in Africa where millions of children perished each year due to hunger and malnutrition.

Asad stared at the disturbing pictures of dark brown skeletal children with distended stomachs. Flies hovered around their faces and their naked bodies, as mothers listlessly tried to wave them away. Their misery was writ large on their faces and their empty eyes bore testimony to man’s inured ways.

Asad thought with a guilty pang about the uneaten pizza he had thrown away in a fit of temper last night. He had ordered his favorite Chicken Supreme but the delivery boy had brought some other pizza and would not take it back. Asad had paid for it and just to show the impertinent delivery guy what he thought of his services, had tossed the pizza into the trash can outside his house. It had felt so good at that time but now he felt like a total jerk.

He remembered how his grandmother always chided him when he left rice uneaten on his plate that was later scrapped off by the servant and dumped in trashcan. He remembered the lavish meals he and his friends ordered in college canteen and then discarded because they could not eat a bite more. If excess, extravagance and waste were crimes, then he was guilty of each one of them.

He changed the channels once again and put on MTV. He had a huge crush on Beyonce but after witnessing the BBC report, the music seemed too loud, too cheerful and even obscene. He switched the television off.

“What is wrong with me today?” He thought uneasily. “It must be the lack of food that is making me so restless.” He glanced at the stately golden clock adorning the living room wall. Only twenty minutes had passed and he still had more than three and a half hours to kill.

“I’ll go to Bilal’s house.” He decided, thinking about his friend’s house across the street. “Maybe a few rounds of computer games will improve my mood.”

When he stepped out of his house, he saw was a couple of dirty, bedraggled children foraging through the trash can. The older kid, who seemed about 5 yrs old, dragged a piece of dried chapatti out of the refuse heap and brushed away blackened mango peels from it. He broke it in two and offered the other half to his younger sister. Asad stood rooted to the spot in horror.

“Hey. Don’t eat that. It’s terribly dirty and probably mouldy too,” he shouted but the duo quickly crammed the hard chapatti into their hungry mouths and scampered off.

“Why had I never noticed such things before?” he wondered.

Asad had never been hungry in his entire life so poverty, deprivation, and hunger were concepts that he had never thought about.If the home cooked meal was not to his liking, he always ordered his favorite foods from upscale restaurants and had them delivered home. He had a credit card, a gift from his father on his fourteenth birthday and he used it for lavish meals whenever he wished.

Now hunger due to the obligatory fast was forcing him to look at the plight of the less fortunate and the more he saw, the more disturbed he felt.

He crossed the street and saw a construction crew at work. Bilals’ father was having a wing added to his already imposing residence. Asad paused to admire the skill of an old carpenter who was busy smoothing a rectangular block of wood. Wood shavings littered the floor around him.

“Are you fasting, babaji?” He asked respectfully.

The old man looked up and wiped the perspiration from his brow.

“Aye, son. Work is no excuse for not fasting,” he replied.

Asad could not imagine fasting and then working in the relentless summer afternoon heat. He looked around at the laborers, mason, and brick layers working in a rhythmic method.

“What do you eat for iftaar?” he asked out of curiosity, referring to the evening meal. He imagined the lavish food that got prepared in their kitchen everyday. It took their chef at least two hours to put together an afternoon tea.

The old man smiled,” Whatever Allah provides for us, son. He is Merciful and Most Gracious.”

“Does Mr. Haroon provide you with meals?” Asad persisted. He knew Bilal’s father was rather tight fisted. He would have insisted that the men put in whole shifts instead of cutting down their working hours in deference to Ramadan.

“What do rich men know about empty stomachs, my son,” the old carpenter replied, moving his plane over the wood in a smooth, fluid motion.

With bile rising in his throat, Asad turned back towards his house. His mind was in turmoil and his heart ached. In the living room he paced restlessly and then saw some CDs that his grandfather was fond of listening. He put on one in the magnificent stereo system that his father had recently purchased. It was recitation of the Holy Quran. As the soul stirring voice of Qari Saad Al Ghamdi reciting Surah al Baqarah filled the room, Asad felt waves of serenity hitting him. He felt engulfed in peace and tears shimmered in his eyes.

“Those who spend their wealth in the way of Allah and do not follow up their spending by stressing their benevolence and causing hurt, will find their reward secure with their Lord. They have no cause for fear and grief. ”

Asad spent some time listening and absorbing the message from Allah. Then he took a bath and said his prayers. His parents came home and the smell of iftaar being prepared filled the house.

As the entire family gathered for breaking the fast, Asad looked at the dining table laden with a variety of food ___ sandwiches, cake, fruit cocktail, tempura, triangular samosay, fried chicken pieces, dates and a variety of other dishes.

“Mom, do we need to cook so much food for one meal that no one can possibly finish?”

“What’s on your mind, son?” his father asked, surprised by his son’s unusual question.

“Dad, Mom’s on a diet, grandparents can’t eat fried and salty food as per doctor’s orders and Fatima can’t eat solid food. That leaves you and me to finish at least eight dishes. It’s pure waste.”

“Asad, what is wrong, son?” His mother asked concerned about her son’s state of mind.

“Mom there are people out there dying of hunger. There are people who have a handful of dried dates to eat and yet work all day on rich people’s mansions and then thank God for His blessings.”

“Asad, we do pay zakat and charity to help those in need. I am very happy that you are being so thoughtful and caring, but we cannot eradicate poverty on our own,” his father reasoned.

“Yes, but maybe this Ramadan we can share our food with those whose needs are greater than ours, father. May I?” Asad asked with a tilt of his head towards the food.

The grown ups looked bemused but Asad felt a gleam of pride in their eyes. He went outside and invited the laborers for iftaar. At first hesitantly and then with joy and gratitude they accepted his offer.

Asad’s servants laid out linen on the green grass of their beautifully manicured lawn and the men took off their shoes and sat cross legged waiting for the Maghrib azaan which would signal the time to break the fast.

As Asad passed out fresh dates and fruit to about two dozen men in the garden, the old carpenter said smilingly, “Didn’t I tell you that Allah is the best Provider and we eat out of His provisions.”

For the first time in the day, Asad laughed aloud in joy.

“Thank you for teaching me the true spirit of Ramadan, babaji . It is not about mindlessly abstaining from food and drink all day but understanding the needs of others and pleasing Allah to gain His blessings that Ramadan is all about. Sharing and caring, that’s the true spirit of this holy month.”

“Aye, and praying too. Now help this old man get up so that I can say my prayers, young man.”

Happy and satiated, they all went to the local mosque to offer their prayers and thank Allah for all His blessings.

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Story of the Prophet Musa (AS)

Prophet Musa (AS) is the most commonly mentioned prophet in Holy Quran. Prophet Musa was born at the time of Fir’aun also known as Pharaoh. In religion, Islam Musa (AS) is loved and respected because He (AS) is the Prophet and Messenger too. Muslims believed in all Messengers of Allah Almighty and Holy Books which revealed on them. In Holy Quran, Prophet Musa (AS) is mentioned most of the time and His story ranges in several chapters of Holy Quran.

As we all know that messengers of Allah Almighty were sent to convey the message of Allah (SWT) to the people of this world. Prophet Musa (AS) was also sent to the people of Israel to make them worship of Allah Almighty and the Holy which was revealed to Him was Torah. In Holy Quran, Allah Almighty says: “Verily, We did send down the Torah to Moses therein was guidance and light, by which the Prophets, who submitted themselves to God’s Will, judged the Jews.  And the rabbis and the priests too judged the Jews by the Torah for to them was entrusted the protection of God’s Book, and they were witnesses thereto.” (Quran, 5:44)

Allah (SWT) says that the story of Moses (AS) and Pharaoh in Quran is the truth.  It is a story of political conspiracy and of oppression that knew no bounds. In Holy Quran it is mentioned in this way: “We recite to you some of the news of Moses and Pharaoh in truth, for a people who believe.  Verily, Pharaoh exalted himself in the land and made its people sects, weakening (oppressing) a group (i.e. Children of Israel) among them; killing their sons and letting their females live.  Verily, he was of those who commit great sins and crimes, oppressors, tyrant.” (Quran, 28:3-4)

Below we will describe the story of the Musa (AS) in detail from the beginning of His birth, how He (AS) brought up in the house of Fir’aun and other events of His life.

Musa (AS) was born at the time of Fir’aun which was the most politically charged time of the history. The Pharaoh or Fir’aun of Egypt was the dominant power in the land.  He was so incredibly powerful that he referred to himself as a god and nobody were able to dispute this. He set up class distinctions, divided the people into groups and tribes, and set them against one another.  The Jews, the children of Israel, were put at the lowest level of Egyptian society.  They were the slaves and servants.  The family of Musa (AS) was from amongst the children of Israel.

A short while before Prophet Musa (AS) was born, Fir’aun was told that a boy from the Bani Israel would soon be born and at whose hands Fir’aun’s kingdom would be destroyed. On hearing this, the cruel king ordered his soldiers that every male child born to the Bani Israel should be killed. The soldiers of Fir’aun periodically searched the houses of the Israelites so as to carry out Pharaoh’s orders. Musa’s (AS) mother had prepared a plan for him. When she heard the approach of the soldiers, she took Musa (AS) out in his basket and placed him in the river Nile at behind of her house. In Holy Quran it is mentioned in these words: “So We sent this inspiration to the mother of Moses: “Suckle (thy child) but when thou hast fears about him cast him, into the river, but fear not nor grieve: for We shall restore him to thee, and We shall make him one of Our messengers.” (Quran, 28:7)

The basket in which Prophet Musa (AS) was put in by his mother floated towards the palace of Fir’aun, where his men fished it out and brought the baby to him. He wanted to kill it immediately, suspecting that it might be a child of the Bani Israel, but his wife Aasiya, who was a pious woman, stopped him by doing so. They did not have children of their own, so she asked him to adopt the child. Fir’aun agreed to his wife Asiya’s request and then called some women to feed the crying child. Yet, the baby refused milk from all the women who came to feed him, except his own mother. In this way, Allah Almighty rejoined mother and child in the palace of Fir’aun who was the greatest enemy of her son.

Prophet Musa (AS) grew up in Fir’aun’s home and was familiarized with the state affairs. When He (AS) reached adulthood, once involved in a fight between an Israelite and an Egyptian, results in killing the latter recklessly. Prophet Musa (AS) went to the Madyan where he married Safura daughter of Prophet Shuaib (AS). After staying some time in Madyan, he left to return to Egypt. On their way to Egypt in the severe winter night Prophet Musa (AS) and his wife who had lost their way, saw a fire in the distance.

Prophet Musa (AS) told his wife to stay where she was and he went to the fire, thinking he would bring some of it back. When Musa (AS) reached near the fire he saw that the flames were coming from a green tree but there was no one present. While Prophet Musa (AS) looked around in surprise, he suddenly heard a voice saying, “O Musa, I am your Lord!” The voice then asked him to throw his stick onto the ground. At once it changed into a serpent, which scared him. Musa (AS) was then commanded to lift the snake without any fear and as he did so, it changed back into a stick.

And then he was told to put his hand under his armpit. When he drew it out again, his hand glowed with a bright light, like the sun. The Divine voice said to him, “O Musa! These are the two great Signs of your Lord. Go back to Fir’aun and his people and invite them towards your Lord!” After getting these signs from Allah Almighty Musa (AS) went to the Fir’aun and told him that He (AS) is the messenger of Allah Almighty for that He has proofs. Musa (AS) threw his stick on the ground and it changed into a snake. The miracle frightened Fir’aun and he turned to his ministers for advice. They told him that Prophet Musa (AS) was just a good magician and that their own magicians could easily perform such tricks.

Then Fir’aun called all the great magicians to his court so that they could do the same tricks as Musa (AS) did. When they were told what had to be done, they were not worried. They threw pieces of rope on the ground and these cords began to wriggle like snakes. But when Prophet Musa (AS) cast his stick down his serpent ate all the pieces of rope. The magicians immediately realized that this was no magic but a miracle, and prostrated saying, “We believe in the faith of Musa”. Allah Almighty told Prophet Musa (AS) to warn Fir’aun that He would punish him and his people if they continued in their ways and don’t accept your faith. But Fir’aun was too proud to listen to the warning.

So, for punishing him and his followers the country was hit by famine. Swarms of locusts ate away the crops. The river Nile flooded its banks causing great destruction. The people were afflicted with lice and tumors. When all of this happened the people rushed to Prophet Musa (AS) asking him to pray for their relief and promised to follow his religion. But when they were cured and the situation improved, they returned to their idol worship.

Musa (AS) gathered the people of Bani Israel and left for Palestine. When Fir’aun learned of their escape he followed them with a huge army. When Musa (AS) with people of Bani Israel reached the Red Sea they saw Fir’aun approaching towards them and were sure they were going to be killed. Yet, Prophet Musa (AS) struck the waters of the sea with his stick and the waters parted, making a dry path. The people crossed safely. When Fir’aun saw the path he entered the sea at the head of his army. But while he was in the middle of the sea the waters suddenly closed around him and his men. In this way, Fir’aun and his army drowned and died in the river.

Prophet Musa (AS) was a prophet sent by Allah SWT, Musa (AS) is one of those personalities who has been mentioned most frequently in the Holy Quran.

Prophet Musa (AS)’s life started with miracles, as his mother in the fear of being killed, his mother put him in a basket and adrift in the River Nile.

 His life was full of tests as one day he was playing in the lap of Pharaoh, Musa (AS) pulled his beard and slapped his face. After seeing this, Pharaoh wanted to overthrow him. But Pharaoh’s wife Asiya (RA) stopped Pharaoh to do such a horrible thing as Musa (AS) was just an infant.

So to test Musa (AS) Pharaoh brought two plates, one had rubies and the other one had burning red coals. Infant Musa (AS) went for rubies, but Angel Gabriel (AS) guided his hand to Coal, which he took and put it in his mouth. Then pharaoh knew that He (Musa) won’t harm him and later spared by Pharaoh. But after this event, Musa (AS) had a speaking defect.

There are numerous lessons we can learn from the life of Musa (AS), but this video series will help you gather more details about how he leads his life and how he tried to spread the word of Allah. His life is something very motivating for all of us, his innocent and determination was the reason he was most frequently discussed personality in Quran.

READ  Full Story of Prophet Idris (AS),All Life Events In Detail

Watch these two parts of the video which tells you all about his life and events that took place during his lifetime. So do watch and share with others to make them aware of Musa (AS).

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 Grand Intercession of the Prophet MuHammad

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيم

Praise be to God the Creator of the world, the One Who exists without beginning, without end, without location , without a “how” and Who does not depend on time. Nothing resembles Him in anyway and He hears and sees everything without organs. Whatever you imagine, God is different from that. May the elevation in degree and preservation of his community of what he fears for it, be granted to our master MuHammad Al-‘Amin, the Honest One, who called for following Islam, the religion of truth, the religion of all the Prophets: of the First, Adam, to the last MuHammad.

Exalting the Prophet, mercy and peace upon him

Allâh raised the rank of the Prophet, mercy and peace upon him, in all aspects.

Allâh took the allegiance from all the Prophets from Adam to `Isâ to tell their followers to believe in Prophet MuHammad, mercy and peace upon him, and to follow him if those followers meet him, as Al `Imrân 81 means.

 ﴿ وَإِذْ أَخَذَ اللَّـهُ مِيثَاقَ النَّبِيِّينَ لَمَا آتَيْتُكُم مِّن كِتَابٍ وَحِكْمَةٍ ثُمَّ جَاءَكُمْ رَسُولٌ مُّصَدِّقٌ لِّمَا مَعَكُمْ لَتُؤْمِنُنَّ بِهِ وَلَتَنصُرُنَّهُ ۚ قَالَ أَأَقْرَرْتُمْ وَأَخَذْتُمْ عَلَىٰ ذَٰلِكُمْ إِصْرِي ۖقَالُوا أَقْرَرْنَا ۚ قَالَ فَاشْهَدُوا وَأَنَا مَعَكُم مِّنَ الشَّاهِدِينَ ﴾

Grand Intercession of the Prophet MuHammad

The Hadîth-authority Imam As-SuyûTiyy (d. 1505 CE; 911 AH) said about sûratu l-Isrâ', âyah 79:

﴿ وَمِنَ اللَّيْلِ فَتَهَجَّدْ بِهِ نَافِلَةً لَّكَ عَسَىٰ أَن يَبْعَثَكَ رَبُّكَ مَقَامًا مَّحْمُودًا ﴾

This authentic Hadîth of intercession documents that the Prophet, mercy and peace upon him, asks Allâh on people’s behalf. The people’s doing to ask the Prophet, mercy and peace upon him, is not counted as worshiping the Prophet, mercy and peace upon him.

Upon people’s request, the Prophet, mercy and peace upon him, asks Allâh’s goodness for those who are eligible for his intercession.

The Prophet is merciful to the believers

Allâh made the Prophet, mercy and peace upon him, more deserving to manage the Believers’ affairs than themselves as the Prophet, mercy and peace upon him, is like their father and his wives are like their mothers, as mentioned in sûratu l-AHzâb 6.

﴿ النَّبِيُّ أَوْلَىٰ بِالْمُؤْمِنِينَ مِنْ أَنفُسِهِمْ ۖ وَأَزْوَاجُهُ أُمَّهَاتُهُمْ ۗ وَأُولُو الْأَرْحَامِ بَعْضُهُمْ أَوْلَىٰ بِبَعْضٍ فِي كِتَابِ اللَّـهِ مِنَ الْمُؤْمِنِينَ وَالْمُهَاجِرِينَ إِلَّا أَن تَفْعَلُوا إِلَىٰ أَوْلِيَائِكُم مَّعْرُوفًا ۚ كَانَ ذَٰلِكَ فِي الْكِتَابِ مَسْطُورًا ﴾

Asking Allâh by the degree of the prophet

Allâh made going to the Prophet, mercy and peace upon him, whether during his life or after his death, a means for Allâh’s forgiveness and receiving Allâh’s mercy as encouraged by sûrat An-Nisâ’ 64.

﴿ وَمَا أَرْسَلْنَا مِن رَّسُولٍ إِلَّا لِيُطَاعَ بِإِذْنِ اللَّـهِ ۚ وَلَوْ أَنَّهُمْ إِذ ظَّلَمُوا أَنفُسَهُمْ جَاءُوكَ فَاسْتَغْفَرُوا اللَّـهَ وَاسْتَغْفَرَ لَهُمُ الرَّسُولُ لَوَجَدُوا اللَّـهَ تَوَّابًا رَّحِيمًا ﴾

Sûrat An Nisâ’ 64 emphasizes that those who wronged themselves by disobeying Allâh would go to where the Prophet, mercy and peace upon him, is for repenting to Allâh. At the Prophet’s spot they ask Allâh for forgiveness and ask the Prophet, mercy and peace upon him, to ask Allâh on their behalf to forgive them.

By doing that, Allâh accepts their repentance, grants them mercy and forgives them.

The story of a man who saw the prophet in a dream

Ash-Shaamil by Shaykh Ibn As-Sabaagh, Al-Adhkaar by Imam An-Nawawiyy and others narrated this story:

MuHaddith Al `Utbiyy, a famous trustworthy scholar of Hadîth, was sitting next to the grave of the Prophet, mercy and peace upon him, when a Bedouin came to the grave and gave salâm to the Prophet, peace and mercy about him. al-`Utbiyy heard the Bedouin reciting the verse of sûrat An-Nisâ’ 64 and said addressing the Prophet, mercy and peace upon him:

I came to you seeking forgiveness for my sin and seeking your intercession to Allâh.

The Bedouin then said a poem:

O you with the most noble and honorable bones which in the earth were buried

Their fragrance anointed the valleys and the hills ; to them it was carried

I offer my best to the grave you inhabited luxuriously

It contains purity, generosity and kindness abundantly

You are the beloved whose intercession one hopes for

When the foot may slip at As-Sirât and not reach the Door

I never forget the virtues of your two great companions

My salâm to you all, chases the pen which over the records runs

The man then left.

Al `Utbiyy said: " My eyes were overtaken and went to sleep. I then saw the Prophet, mercy and peace upon him, instructing me and saying: 

« O `Utbiyy go after the Bedouin and give him the good news that Allâh has granted him forgiveness. »"

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 Predestination of Good and Evil. Destiny Qadar

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيم

Praise be to God the Creator of the world, the One Who exists without beginning, without end, without location, without a "how" and Who does not depend on time. Nothing resembles Him in anyway and He hears and sees everything without organs. Whatever you imagine, God is different from that. May the elevation in degree and preservation of his community of what he fears for it, be granted to our master MuHammad Al-‘Amin, the Honest One, who called for following Islam, the religion of truth, the religion of all the Prophets: of the First, Adam, to the last MuHammad.

It is a duty to believe that God has predestined and created good and evil, but Allah rewards good and does not reward evil. Allah orders good and forbids the evil. God is the creator of the acts of slaves, of their wills and of their intentions whether they be good or evil.

Believing in the destiny qadar good and evil means: to believe that everything that comes into existence, be it good or evil, is by the Eternal Will of Allah. The good actions of the slave are according to the Will and Acceptance of Allah. The evil actions of the slave are according to the Will of Allah, but not His Acceptance. Allâh says in the Qur’an:

﴿ إِنَّا كُلَّ شَىْءٍ خَلَقْنَاهُ بِقَدَرٍ ﴾

Which means: « Certainly, We create everything according to a Destiny. » [Surat Al-Qamar, ‘âyah 49] ; (Here it is the "We" of glorification that designates God).

The Prophet MuHammad Salla lLâhu `alayhi wa sallam said: « There will be people from my community who will become disbelievers in Allâh and in the Qur'an and they do not realize, I said O messenger of God, how do they say? He said they believe in some of the predestination and they deny part of it, they say the good comes from God and the evil comes from the chaytan. », related by Imam Al Bayhaqiyy with a chain of transmission according to Râfi` ibnou Khadîj the companion of the the Prophet.

The Prophet MuHammad Sallallâhu `alayhi wa sallam, said:

« اْلإِيمَانُ أَنْ تُؤْمِنَ بِاللهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الاخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ »

Which means: « Belief is to believe in Allah, His angels, His Books, His messengers, the Day of Judgment, and to believe in the qadar (destiny), both the good and the evil. » [Related by Muslim]

The meaning of this Hadith is as follows: the creatures whom Allah has predestined, among whom there is good and evil, exist by the eternal predestination of Allâh. Thus, predestination, which is an attribute of Allah, can not be described as bad in itself.

Allâh also says in the Qur’an:

﴿وَلَوْ شِئْنَا لَآتَيْنَا كُلّ نَفْسٍ هُدَاهَا وَلَكِنْ حَقّ الْقَوْلُ مِنِّي لَأَمْلَأَنّ جَهَنّمَ مِنَ الْجِنّةِ وَالنّاسِ أَجْمَعِينَ﴾

Which means: « if God wanted, He would have guided everyone [to Islam], but God wanted there to be humans and jinn entering Hell. » [Surat As-sajdah, ‘Ayah 13]. God does what He wants, He is not questioned about what He does. Allâh says in the Qur’an:

﴿لاَ يُسْأَلُ عَمّا يَفْعَلُ وَهُمْ يُسْأَلُونَ﴾

Which means: « God is not questioned about what He does and the slaves will be questioned. » [Surat Al-‘Anbiyâ, ‘Ayah 23]

The Prophet, may Allah raise his rank, said to his cousin `Abdoullâh Ibn `Abbas:

وَاعْلَمْ أَنَّ الأُمَّةَ لَوِ اجْتَمَعَتْ عَلَى أَنْ يَنْفَعُوكَ بِشَيْءٍ لَمْ يَنْفَعُوكَ إِلاَّ بِشَيْءٍ قَدْ كَتَبَهُ اللهُ لَكَ، وَلَوِ اجْتَمَعُوا عَلَى أَنْ يَضُرُّوكَ لَمْ يَضُرُّوك إِلاَّ بِشَيْءٍ قَدْ كَتَبَهُ اللهُ لَكَ، رُفِعَتِ الأَقْلاَمُ وَجَفَّتِ الصُّحُفُ.

Which means: « Know that if the entire nation agree to benefit you with something, they will not benefit you except with what Allah has willed for you. Likewise, if they agree to harm you with something, they will not harm you except with what Allah has willed for you. The Pen has been lifted, and the Tablet has dried. » [Related by at-Tirmidhiyy]

Believing in al-Qadar

Believing in al-Qadar is among the fundamental basics of the Islamic creed. The one who denies al-Qadar is a blasphemer.

The definition of al-Qadar is the managing of things so they occur in compliance with the Eternal Knowledge of Allah and His Eternal Will.

Al-Qadar has also another meaning which is al-maqdur (i.e. the created things that exist by the predestination of Allah). According to the second meaning, it includes both good and evil. All the good and bad deeds of a slave occur by the Will of Allah.

Both good and evil are part of this universe and thus they occur by al-Qadar of Allah ta`âlâ.

This is clarified by the Hadith narrated by Muslim in which the Prophet answered Jibril when he asked him about the correct belief. The Prophet MuHammad Sallallâhu `alayhi wa sallam, said:

« الإِيمَانُ أَنْ تُؤْمِنَ بِاللهِ وَمَلاَئِكَتِهِ وَكُتُبِهِ وَرُسُلِهِ وَالْيَوْمِ الآخِرِ وَتُؤْمِنَ بِالْقَدَرِ خَيْرِهِ وَشَرِّهِ »

(‘al-‘îmânu ‘an tu’mina bi l-Lâhi wa malâ’ikatihi wa kutubihi wa ruçulihi wa l-yawmi l-‘âkhiri wa tu’mina bi l-qadari khayrihi wa charrih)

Which means: « Belief is to believe in Allah, His angels, His Books, His messengers, the Day of Judgment, and to believe in the qadar (destiny), both the good and the evil. » [Related by Muslim]

Al-Bayhaqiyy narrated that our master `Aliyy said: « No one amongst you would have the proper belief in his heart unless one firmly believes without any doubt that whatever happens to one, had not been predestined to miss one, and whatever misses one, had not been predestined to happen to one. One must believe that al-Qadar encompasses all the creations. » Thus, it is blasphemous to believe that only part of the creations are encompassed by al-Qadar while other creations are not.

Allâh ta`âlâ said in Surat Al-Furqan, Ayah 2:

﴿ وَخَلَقَ كُلَّ شَىء ﴾

(wa khalaqa kulla chay’)

which means: « And He created everything. » The universe in its entirety is a creation of Allah ta^ala. He is the One Who makes things run according to His eternal Will and Knowledge. Hence, nothing happens in the entire universe except by His management.

Al-Bayhaqiyy related that the Prophet, sallallahu `alayhi wa sallam, said: « O Allah, the One Who controls the hearts, guide our hearts to obey to You. »

Allâh, ta`âlâ, said in Surat Az-Zumar, Ayah 62:

﴿ اللهُ خَالِقُ كُلِ شَىء ﴾

(Allâhu khâliku kulli chay’)

which means: « Allah is the Creator of everything. »

The Will of Allah does not change because change occurs in creatures, and change is the most significant sign of being a creation. Allâh ta`âlâ said in Surat Qaf, Ayah 29:

﴿ مَا يُبَدَّلُ القَوْلُ لَدَيّ ﴾

which means: « That which I have decreed does not change. »

Imam Muslim related that the Messenger of Allah, sallallahu ^alayhi wa sallam, said: « Allah said the meaning of which is: O Muhammad, if I decreed a matter then it will never be opposed. » Allah changes the creatures in accordance with His Will that does not change. Whatever He willed to happen shall occur at the time that He willed for it to exist, and that which He did not will for to happen shall never exist.

Abu Dawud related that the Messenger of Allah said:

« مَا شَاءَ اللّهُ كَانَ وَمَا لَمْ يَشَأْ لَمْ يَكُنْ »

which means: « Whatever Allah willed to be shall be and whatever Allah did not will to be shall not be. » Good and evil, obedience and sinning, and blasphemy and belief all of that occur by the Will of Allah, His Knowledge, Decree, and Creating. However, the good is accepted and ordered by Allah and evil is not accepted or ordered by Him.

Allâh ta`âlâ said in surat al-Furqân, Ayah 2:

﴿ وَخَلَقَ كُلَّ شَىْءٍ فَقَدَّرَهُ تَقْدِيرًا ﴾

which means: « He created everything and made terms for them » Allâh said in surat as-Sâffât, Ayah 96:

﴿ وَاللَّهُ خَلَقَكُمْ وَمَا تَعْمَلُونَ ﴾

which means: « Allâh created you and your doings » Also, Allâh said in surat al-Qamar, Ayah 49:

﴿ إِنَّا كُلَّ شَىْءٍ خَلَقْنَاهُ بِقَدَرٍ ﴾

which means: « Verily, I have created everything according to My Destiny »

The term shay’ (thing) in these verses includes everything which enters into existence. Bodies, the voluntary and involuntary motions and rests of the slaves, and what pertains to them are not excluded. Moreover, voluntary actions far exceed the involuntary ones. Linguistically, the term shay’ (thing) refers to what is existing--which includes these voluntary actions.

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 God does not resemble the Creation

بِسْمِ اللهِ الرَّحْمَنِ الرَّحِيم

Imam Fakhrud-dîn Ibn `Asâkir (620 H) said: « Allâh existed before the creation. He does not have a before or an after, an above or a below, a right or a left, an ahead or a behind, a whole or a part. It must not be said: When was He, Where was He, or how was He? Allâh exists without a place. He created the universe and willed for the existence of time. He is not bound by time or designated with place. »

The belief that Allâh, ta`âlâ, exists without a place is the creed of the Messenger of Allâh MuHammad, the Companions, and those who graciously followed them, and the creed of all prophets from Adam `alayhi ssalâm. Allâh said in the Qur’ân, in Surat Ash-Shura, ayah 11:

{ لَيْسَ كمثلهِ شىءٌ وهوَ السَّميعُ البصيرُ }

which means: « There is absolutely nothing like Allâh whatsoever, and He has the attributes of Hearing and Seeing. » This ayah absolutely clears Allâh of resembling the creations. It comprises that Allâh, ta`âlâ, is absolutely different from the creations in the Self, Attributes, and Actions. Hence, it shows that Allâh, ta`âlâ, exists without a place, because whatever exists in a place is, by nature, i.e., composed of particles, i.e., it is a body, occupying a space. Allâh, ta`âlâ, is clear of occupying spaces.

Al-Bukhariyy, al-Bayhaqiyy and Ibn al-Jarud related that the Messenger of Allâh MuHammad said:

« كان الله ولم يَكُنْ شَىءٌ غَيْرُهُ »

which means: « Allâh existed eternally and nothing else existed. » This Hadîth proves that only Allâh existed without a beginning, i.e., before creating any of the creation. There was nothing with Allâh: no place, no space, no sky, no Earth, no light, and no darkness. It is determined in the rules of the Religion and the judgments of the sound mind that Allâh, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, Allâh will change and dwell in a place, because this is a development. The development is a sign of needing others, and the one who needs others is not God.

Imam Abu ManSûr al-Baghdadiyy related in his book, Al-Farqu Baynal-Firaq, that Imam `Aliyy, the fourth of the caliphs, may Allâh reward his deeds, said:

« كان الله ولا مكان، وهو الآن على ما عليه كان »

which means: « Allâh existed eternally and there was no place, and He now is as He was [without a place]. »

Imam Abu Hanifah, who is one of the authorities of Salaf, said in his book Al-Fiqh al-Absat: « Allâh existed eternally and there was no place. He existed before creating the creation. He existed, and there was no place, creation, or thing. He is the Creator of everything. »

Imam AHmad Ibn Salamah, Abu Ja`far at-Tahawiyy, who was born in the year 237 after Hijrah said in his book:

« تَعَالى عن الحُدُودِ والغَاياتِ والأَركانِ والأَعضَاء والأَدَوَاتِ لا تَحوِيهِ الجِهَاتُ السّتُّ كَسَائِرِ المُبْتَدَعَاتِ »

which means: « Allâh is supremely clear of all boundaries, extremes, sides, organs, and instruments. The six directions do not contain Him, for these are attributed to all created things. » Such is the saying of Imam Abu Ja`far who is among the heads of Salaf. Abu Ja`far explicitly stated that Allâh is clear of being contained by the six directions. The six directions are above, below, ahead, behind, right, and left.

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