Kinds of speech that we must refrain from

 

I know theres certain types of speech which we must refrain from. like the speech the Prophet sallalaho alayhe wasalam stayed away from please could you send that to me.

Praise be to Allaah.
 

 

The Muslim has to control his tongue and not
speak unless he says something good. 

Al-Bukhaari (6018) and Muslim (47) narrated from
Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever believes in Allaah and the Last Day, let
him speak good or else keep silent…” 

Al-Nawawi (may Allaah have mercy on him) said:
“If he wants to speak, then if what he wants to say is good and he is confident that he will be rewarded for it, whether it is obligatory or
praiseworthy, then let him speak, but if it does not seem to him that it is good and he will be rewarded for it, then let him refrain from
speaking, whether he thinks it is haraam or makrooh or permissible. Based on this, it is recommended to refrain from saying permissible words and
we are enjoined to avoid that, lest that lead us into something that is haraam or makrooh, which is what happens in many cases or in most cases.
Allaah says (interpretation of the meaning): 

‘Not a word does he (or she) utter but there
is a watcher by him ready (to record it)’

[Qaaf 50:18] 

Imam al-Shaafa’i understood the hadeeth to mean that if a person wants to say something, he
should think about it: if it seems to him that it will not do any harm, then he should speak, but if he thinks that it will do some harm or he
thinks that this is most likely, then he should refrain from speaking.” 

The Prophet (peace and blessings of Allaah be upon him) commanded us to control our
tongues in more than one hadeeth, such as that narrated by al-Tirmidhi (2406) from ‘Uqbah ibn ‘Aamir who said: “I said, ‘O Messenger of Allaah,
what is salvation?’ He said, ‘Control your tongue, keep to your house and weep over your sin.’” Classed as saheeh by al-Albaani in Saheeh
al-Targheeb, 3331. 

Al-Tirmidhi (2616) also narrated that the Prophet (peace and blessings of Allaah be upon
him) said to Mu’aadh, after teaching him some of the laws of Islam, “Shall I not tell you what is the foundation of all that?” I [Mu’aadh] said:
“Of course, O Prophet of Allaah.” He took hold of his tongue and said, “Control this.” I said, “O Prophet of Allaah, will we be held responsible
for what we say with it?” He said, “May your mother be bereft of you, O Mu’aadh! Will the people be thrown into Hell on their faces or on their
noses for anything other than the harvest of their tongues?”

 Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi, 2110. 

The hadeeth enjoins refraining from indulging in specific things, because that is something
that is of no benefit to a person, and indeed it may cause him a great deal of harm in his spiritual and worldly affairs. 

It was narrated from Ibn Mas’ood that the Prophet (peace and blessings of Allaah be upon
him) said: “If my companions are mentioned, then keep quiet; if the stars are mentioned, then keep quiet; and if the divine decree is mentioned,
then keep quiet.” (Narrated by al-Tabaraani in al-Kabeer, 2/96. Classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah,
34). 

This hadeeth indicates that it is not permissible for a person to speak badly of the companions
of the Prophet (peace and blessings of Allaah be upon him), and that he should keep quiet about the disputes that occurred among them,
because speaking badly of them or criticizing them implies that one is rejecting what Allaah said about them in the Qur’aan, where He praised them
by saying (interpretation of the meaning): 

“And the foremost to embrace Islam of the Muhaajiroon and the Ansaar and also those who
followed them exactly (in Faith). Allaah is well-pleased with them as they are well-pleased with Him. He has prepared for them Gardens under which
rivers flow (Paradise), to dwell therein forever. That is the supreme success”

[al-Tawbah 9:100] 

And Allaah says (interpretation of the meaning): 

“Muhammad is the Messenger of Allaah. And those who are with him are severe against
disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking Bounty from Allaah and (His) Good
Pleasure. The mark of them (i.e. of their Faith) is on their faces (foreheads) from the traces of prostration (during prayers)”

[al-Fath 48:29] 

This is how Allaah has described them in His Book, so no doubt they are of just character and
are the best and greatest of mankind. So no one hates them but a hypocrite and no one loves them but a believer. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: 

“One of the basic principles of Ahl al-Sunnah wa’l-Jamaa’ah is that they think and say nothing
to criticize the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him), as Allaah has described them in the verse
in which He says (interpretation of the meaning): 

‘And those who came after them say: Our Lord! Forgive us and our brethren who have preceded
us in Faith, and put not in our hearts any hatred against those who have believed. Our Lord! You are indeed full of kindness, Most Merciful’

[al-Hashr 69:10] 

And they obey the command of the Messenger of Allaah (peace and blessings of Allaah be
upon him): ‘Do not curse my companions, for by the One in Whose hand is my soul, if any one of you were to spend the equivalent of Mount Uhud in
gold, he would not reach the status of one of them, nor even come half way.’ (Agreed upon).” 

Majmoo’ al-Fataawa, 3/152. 

Abu Zar’ah (may Allaah have mercy on him) said: 

“If you see a man criticizing any one of the Sahaabah, then know that he is a heretic, because
the Qur’aan is true, and the Messenger is true, and what he brought is true, and no one conveyed all of that to us but the Sahaabah. So whoever
criticizes them means in effect to say that the Qur’aan and Sunnah are false, so it is more appropriate that he should be criticized and ruled to
be a heretic who is misguided.” 

Al-Sawaa’iq al-Muhriqah ‘ala Ahl al-Rafd wa’l-Dalaal wa’l-Zandaqah,
2/608. 

With regard to the second part of the hadeeth, which enjoins refraining from speaking about the
stars, what is referred to by that – and Allaah knows best – is seeking guidance by the stars concerning matters that are unseen, as the people of
the jaahiliyyah used to do by means of astrology, such as using the movement of heavenly bodies to indicate when certain earthly events would
occur, such as the blowing of the wind, rainfall, changes in prices, and other matters which they claimed to know from the movements of heavenly
bodies. They used to say that whoever got married under such and such a star, such and such would happen to him, or whoever traveled under such
and such a star, such and such would happen to him, and whoever was born under such and such a star would be lucky or unlucky, etc. 

(See Kitaab al-Tawheed by Shaykh Saalih al-Fawzaan, Baab Id’aa’ ‘ilm al-Ghayb min
Qiraa’at al-Kaff wa’l-Finjaan wa ghayrihima. See also Fataawa al-‘Aqeedah, 2/185-186-187-190) by Shaykh Ibn ‘Uthaymeen, where he makes
some very useful comments). 

With regard to the third part of the hadeeth, which refers to refraining from speaking about
the divine decree (al-qadar), Abu Ja’far al-Tahhaawi (may Allaah have mercy on him) said: 

“The divine decree is a secret known which Allaah has hidden from His creation. No angel who is
close to Him and no Prophet whom He sent knows that. Pursuing such matters only leads to failure and deprivation of the mercy of Allaah, and it
leads to injustice, so beware of looking into the matter, thinking about it and wondering about it. Allaah has kept knowledge of His decree from
His slaves, and has forbidden them to pursue the matter, as He says in His Book (interpretation of the meaning): 

‘He cannot be questioned as to what He does, while they will be questioned’

[al-Anbiya’ 21:23] 

So whoever questions what Allaah does has rejected the ruling of the Book, and whoever rejects
the ruling of the Book is a kaafir.” 

Sharh al-‘Aqeedah al-Tahhaawiyyah, p. 276 

So the Muslim has to submit to Allaah in all His affairs, and know that whatever happens to him
could never have missed him, and what misses him could never have happened to him. There is a lot that may be said on this topic. May Allaah bless
the man who believes in the will and decree of Allaah without indulging in philosophical discussion about the matter. 

And Allaah knows best.

Feeling fed up of life

 

I am a young man who has become fed up of living in this transient world. I have started to feel bored and tired of it. Is there anyone who can help? There is none who can help except Allaah!.

Praise be to Allaah.
 

 

There are many reasons
for hating this world. There are some people who dislike this transient
world and long for that which is with Allaah of reward, and who love to meet
Allaah. Hence some of the salaf said: “The gift of the believer is death.”
For he detests this world and his heart is attached to the Hereafter. Yet
despite his dislike for this world, he carries out his duties towards Allaah
and His slaves, and he strives to do good as much as he can, in accordance
with the words of Allaah (interpretation of the meaning): 

“And worship your Lord
until there comes unto you the certainty (i.e. death)”

[al-Hijr 15:99] 

And there are some people who detest this world, not because
of the Hereafter, but because they think that their share of it is very
little, and that others are better off then them. Undoubtedly this is a kind
of discontent with the will and decree of Allaah, for Allaah is the One Who
bestows blessings and distributes provisions, as He says (interpretation of
the meaning): 

“And if Allaah were to enlarge the provision for His
slaves, they would surely rebel in the earth, but He sends down by measure
as He wills. Verily, He is, in respect of His slaves, the Well‑Aware, the
All‑Seer (of things that benefit them)”

[al-Shoora 42:27] 

Some people hate this
world because they have been faced with a great deal of trial, stress and
exhaustion in it. Undoubtedly these people do not understand the true nature
of this world. This world is the realm of striving and trial, the realm of
stress and exhaustion, especially for the righteous believer, who encounters
all kinds of trials by means of which Allaah expiates his sins and raises
him in status. Allaah says (interpretation of the meaning): 

“Verily, We have
created man in toil”

[al-Balad 90:4] 

“Do people think that
they will be left alone because they say: ‘We believe,’ and will not be
tested.

3. And We indeed
tested those who were before them. And Allaah will certainly make (it) known
(the truth of) those who are true, and will certainly make (it) known (the
falsehood of) those who are liars, (although Allaah knows all that before
putting them to test)”

[al-‘Ankaboot
29:2-3] 

“Allaah will not
leave the believers in the state in which you are now, until He
distinguishes the wicked from the good. Nor will Allaah disclose to you the
secrets of the Ghayb (Unseen), but Allaah chooses of His Messengers whom He
wills. So believe in Allaah and His Messengers. And if you believe and fear
Allaah, then for you there is a great reward”

[Aal ‘Imraan 3:179] 

“And certainly, We
shall test you with something of fear, hunger, loss of wealth, lives and
fruits, but give glad tidings to As‑ Saabiroon (the patient).

156. Who, when
afflicted with calamity, say: “Truly, to Allaah we belong and truly, to Him
we shall return.”

157. They are those
on whom are the Salawaat (i.e. who are blessed and will be forgiven) from
their Lord, and (they are those who) receive His Mercy, and it is they who
are the guided ones”

[al-Baqarah
2:155-157] 

My dear brother… into which of these categories do you fall? 

Remember how the Prophet (peace and blessings of Allaah
be upon him) was tested. His people showed enmity towards him, and the
closest of people to him resisted him. Some people slandered him, others
persecuted him. He was thrown out of his home and was subjected to a harsh
boycott. The kuffaar gathered together to kill him, and his wife Khadeejah
(may Allaah be pleased with her) died at the most difficult time. He would
go for a month or two at a time without eating anything but dates and water.
All of this happened even though he was the Prophet of Allaah, and His
Messenger, the one to whom Allaah entrusted His Revelation. All of this
happened even though he is the owner of the position of praise and glory
(al-maqaam al-mahmoud) and the Cistern (al-hawd) to which his ummah will
come (on the Day of Resurrection). All of this happened even though his
sins, past and future, had been forgiven. 

So what about us, with all our sins and shortcomings? 

I advise you to do the following: 

Firstly: make a lot of du’aa’, calling upon Allaah, and seek
to draw close to Him by different kinds of worship, such as praying, giving
zakaah, fasting and so on. Beseech Allaah to take away what is in your heart
(of sorrow etc) and to grant you relief. Allaah says (interpretation of the
meaning): 

“Those who believed (in the Oneness of Allaah — Islamic
Monotheism), and whose hearts find rest in the remembrance of Allaah verily,
in the remembrance of Allaah do hearts find rest”

[al-Ra’d 13:28] 

“Verily, those who are Al-Muttaqoon (the pious), when an
evil thought comes to them from Shaytaan (Satan), they remember (Allaah),
and (indeed) they then see (aright)”

[al-A’raaf 7:201] 

Secondly: Understand
that whatever Allaah decrees for His believing slave is all good. No matter
how difficult your life may become, to Allaah belong all things in the
heavens and the earth. So set things straight between yourself and Allaah,
and Allaah will suffice you against having any need of people. 

Thirdly: Your depression and tiredness may be because of
something that you have missed out on and not acquired or achieved. In that
case you should know how often a person has pursued something, not realizing
that in it lay his doom; and how often has a person grieved for missing out
on something he wanted, but he does not know that had he attained it, it
would have spelled loss in both his spiritual and worldly affairs. So accept
the will and decree of Allaah, and seek the help of Allaah, and do not feel
helpless. 

Fourthly: Check your heart and mind, and examine your
relationship with Allaah thoroughly, because a person may be denied
provision because of sins that he commits. 

Fifthly: You may have some personal or family problems; the
way to solve these problems is by prioritizing them. Seek the help of Allaah
(first and foremost), then the help of experienced people to solve these
problems, and resolve these issues. 

Sixthly: remember that the most sorely tried of all people
were the Prophets, then the next best and the next best. It is proven in
al-Musnad from the hadeeth of Mus’ab ibn Sa’d that his father said: I
said: O Messenger of Allaah, which of the people are most sorely tested? He
said: “The Prophets, then the righteous, then the next best, then the next
best of people. A man will be tested according to his level of religious
commitment. If there is some solidness in his religious commitment, he will
be more sorely tested, and if there is some weakness in his religious
commitment the test will be lightened for him. A man will continue to be
tested until he walks upon the face of the earth with no sin on him.”
Musnad al-Imam Ahmad, no. 1481. Shaykh Shu’ayb al-Arna’oot said: its
isnaad is hasan. And it was classed as saheeh by al-Albaani in Saheeh
al-Jaami’, no. 992. 

Seventhly: Persist in
praying for forgiveness and in worshipping. That is better for you than all
the worldly steps you can take, no matter how great and how many they are.
This will also relieve your worries. It was narrated in some reports that
whoever persists in praying for forgiveness, Allaah will grant him a way out
from every worry and hardship and will grant him provision from sources he
never thought of. 

So persist in worshipping Allaah, and act in accordance with
the words of Allaah (interpretation of the meaning):  

“And worship your Lord
until there comes unto you the certainty (i.e. death)”

[al-Hijr 15:99] 

“And strain not your eyes
in longing for the things We have given for enjoyment to various groups of
them (polytheists and disbelievers in the Oneness of Allaah), the splendour
of the life of this world, that We may test them thereby. But the provision
(good reward in the Hereafter) of your Lord is better and more lasting”

[Ta-Ha 20:131] 

May Allaah help us and you to do and say that which is right.
And Allaah knows best. 

See: Dealing with
Worries and Stress in the Books section of this website.

There is nothing wrong with using the expression “by chance”

 

Is it permissible to use the expression “by chance”, such as saying, “I went to the market and I met So and so by chance”?


 Is this phrase “by chance” haraam or does it constitute shirk (associating others with Allaah)? What should I say instead of this? Please advise me, may Allaah reward you with good.

Praise be to Allaah.
 

 

There is nothing wrong with using the phrase “by chance,”
because what the speaker means is that he met that person without a prior
agreement to meet, and without intending to do so; he does not mean that
this meeting happened without the decree of Allaah. 

The use of this expression (sudfatan in Arabic) is
mentioned in some ahaadeeth, such as that narrated by Muslim (2144) from
Anas who said: I set out with him (i.e., with ‘Abd-Allaah ibn Abi Talhah) to
go to the Messenger of Allaah (peace and blessings of Allaah be upon
him), and we met him by chance and he was carrying a branding iron… 

Abu Dawood (142) narrated that Laqeet ibn Sabrah said: I came
among the delegation of Banu’l-Muntafiq to the Messenger of Allaah
(peace and blessings of Allaah be upon him). When we came to the Messenger
of Allaah (peace and blessings of Allaah be upon him) it so happened
that we did not find him in his house but by chance ‘Aa’ishah the Mother of
the Believers was there…. This hadeeth was classed as saheeh by al-Albaani
in Saheeh Abi Dawood. 

It says in Fataawa al-Lajnah al-Daa’imah (3/393): 

The expression used by
many people, “I met So and so by chance” etc is not haraam and does not
constitute shirk, because what is meant is meeting him without a prior
appointment or agreement to meet, for example, and there is nothing wrong
with this meaning. 

Shaykh Ibn ‘Uthaymeen was asked: What is your opinion on
using the expression “by chance”? 

He replied: 

We think that there is nothing wrong with this expression.
This is a customary expression which is mentioned in several ahaadeeth: We
met the Messenger of Allaah (peace and blessings of Allaah be upon him)
by chance, etc. 

With regard to people’s
actions, things do happen by chance, because people have no knowledge of the
Unseen and a thing may happen without a person realizing it or doing the
things that lead to it or expecting it. But with regard to the actions of
Allaah, this is not the case, for everything is known to Allaah and
everything is decreed by Him. With regard to Him nothing ever happens by
chance, but with regard to you and me, we may meet without prior arrangement
and without realizing or planning it. This is what we call chance, and there
is nothing wrong with that. But with regard to the actions of Allaah, this
word cannot be used. 

Fataawa al-Shaykh Ibn ‘Uthaymeen,
3/117 

And Allaah knows best.

Nothing exists except by the will and decree of Allaah

 

What things affect Qadr (what has already been written for us)?.

Praise be to Allaah.
 

 

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 .

Her father is rejecting her suitor because he is a mujaahid and may die in battle

 

I want to marry a man who is training to go for Jihad in a few years. However, when I brought it up to my father, he refused because he said he could not bear to see me a widow in this world. I understand the consequences of marrying someone who may die in battle (from a worldy perspective: i.e I will be living without a husband for months at a time, there is a great possiblity I may become a widow, etc), however, the reward is far greater than any worldy benefit.


So, is it my obligation to listen to my father? Does he have a valid islamic excuse to reject this suitor when I am more than willing to be the wife a Mujahid? Please help.

Praise be to Allaah.
 

 

Firstly: 

Marriage is a noble, legitimate bond that is
encouraged by our religion in several places in the Book of Allaah and the Sunnah of His Messenger. One of the most important factors in this bond
is to make a good choice when selecting a husband or wife. The Prophet (peace and blessings of Allaah be upon him) said: “Women are married
for four things: for their wealth, their lineage, their beauty and their religious commitment. Choose the one who is religiously committed, may
your hand be rubbed with dust [i.e., may you prosper].” Narrated by al-Bukhaari, 4802; Muslim, 1466. 

And he said, addressing the guardians (walis)
of women: “If there comes to you with a proposal of marriage one with whose religious commitment and attitude you are pleased, then marry [your
daughter or female relative under your care] to him, for if you do not do that, there will be fitnah (tribulation) on earth and widespread
corruption.” Narrated by al-Tirmidhi, 1084; Ibn Maajah, 1967. Classed as saheeh by Shaykh al-Albaani in al-Silsilah al-Saheehah, 1022. 

Moreover jihad is one of the greatest kinds
of good deeds, and it is the pinnacle of Islam. Those who fight in jihad are among the best of the slaves of Allaah, and are among His party of
the successful. The virtue of jihad and the mujaahideen would take too long to explain here. 

Secondly: 

Going for jihad does not mean that death is
certain. Allaah has created all beings and has decreed their provision and life spans. It is strange that a Muslim would think that going for
jihad in the battle field means that he will be killed there, and that if he does not go for jihad he will escape death. This is a mistaken
notion, because jihad does not hasten the hour of a man's death, and not going for jihad does not delay it. A person may spend his whole life in
jihad and not be killed in battle. One of the best examples of that is the great Sahaabi Khaalid ibn al-Waleed (may Allaah be pleased with him)
who spent most of his life in the battlefield, then he died in his bed, whilst thousands of people die every minute in their homes or places of
work or on the street. Allaah says (interpretation of the meaning): 

“And if Allaah were to seize mankind for
their wrongdoing, He would not leave on it (the earth) a single moving (living) creature, but He postpones them for an appointed term and when
their term comes, neither can they delay nor can they advance it an hour (or a moment)”

[al-Nahl 16:61] 

“No person knows what he will earn
tomorrow, and no person knows in what land he will die. Verily, Allaah is All‑Knower, All‑Aware (of things)”

[Luqmaan 31:34] 

Allaah tells us of those who think like this,
and He refutes them: 

“O you who believe! Be not like those who
disbelieve (hypocrites) and who say to their brethren when they travel through the earth or go out to fight: ‘If they had stayed with us, they
would not have died or been killed,’ so that Allaah may make it a cause of regret in their hearts. It is Allaah that gives life and causes death.
And Allaah is All‑Seer of what you do”

[Aal ‘Imraan 3:156 – interpretation of the
meaning] 

Ibn Katheer said:  

Allaah forbids His believing slaves to
imitate the kuffaar in their corrupt belief which is indicated by what they said concerning their brethren who died on journeys or in war, that if
they had not travelled or gone to war, what befell them would not have befallen them. Allaah says “O you who believe! Be not like those who
disbelieve (hypocrites) and who say to their brethren” i.e., of their brethren; “when they travel through the earth” i.e., for the
purpose of trading etc; “or go out to fight” i.e., on military campaigns; “If they had stayed with us” i.e., in our land; “they
would not have died or been killed” i.e., they would not have died on the road or been killed in battle. The words, “so that Allaah may
make it a cause of regret in their hearts” mean, He has created this belief in their hearts to increase their sense of grief for their people
who died or were slain. 

Then Allaah says, refuting them:

“It is Allaah that gives life and causes
death” meaning, creation is in His hand, and to Him all things return. No one lives or dies except by His will and decree, and there can be no
increase or decrease in the life span of anyone except by His will and decree.  

Tafseer Ibn Katheer,
1/420. 

And he said: 

Just as caution does not change the will and
decree of Allaah, so too fleeing from jihad or avoiding it does not hasten or delay the appointed time of death. Rather life span is decided and
provision is allocated. And it cannot be increased or decreased, as Allaah says (interpretation of the meaning): 

“(They are) the ones who said about their
killed brethren while they themselves sat (at home): ‘If only they had listened to us, they would not have been killed.’ Say: ‘Avert death from
your ownselves, if you speak the truth’”

[Aal ‘Imraan 3:168] 

“They say: ‘Our Lord! Why have you
ordained for us fighting? Would that you had granted us respite for a short period?’ Say: ‘Short is the enjoyment of this world. The Hereafter is
(far) better for him who fears Allaah, and you shall not be dealt with unjustly even equal to the Fateela (a scalish thread in the long slit of a
date stone).

Wheresoever you may be, death will
overtake you even if you are in fortresses built up strong and high!’”

[al-Nisa’ 4:77-78] 

And we have narrated from the commander of
the army, the leader of the troops, the guardian of Islam, the sword of Allaah unsheathed against His enemies, Abu Sulaymaan Khaalid ibn al-Waleed
(may Allaah be pleased with him) that he said – when he was about to die – “I have seen such and such battles, and there is no part of my body
that has not been struck by arrows, stabbed or hit, but here I am about to die in my bed like a camel. May the eyes of cowards know no sleep” –
meaning that he was sad that he had not been killed in war, and was grieved that he was going to die in his bed. 

Tafseer Ibn Katheer,
1/300.  

Thirdly:  

From the above it is clear that what your
father says about not wanting to see you widowed in his lifetime is mistaken, because if Allaah has decreed that for you, it will happen even if
you marry someone who is not a mujaahid. His refusing this man because he is preparing himself for jihad is not an acceptable justification
according to sharee’ah. But if there are other reasons that have to do with his attitude and religious commitment, then the father can refuse this
marriage. 

Fourthly: 

Our advice to you is to obey your father. You
do not have the right to marry without the permission of your guardian. The wise sharee’ah regards the marriage of a woman without the permission
of her guardian as invalid. 

(a)   
It was narrated that Abu Moosa said: The Prophet (peace and blessings of Allaah be upon him) said: “There is no marriage
without a guardian.” 

Narrated by al-Tirmidhi, 1101; Abu Dawood,
2085; Ibn Maajah, 1881. Classed as saheeh by Shaykh al-Albaani in Saheeh al-Tirmidhi, 1/318. 

(b)  
It was narrated that ‘Aa’ishah (may Allaah be pleased with her) said: The Messenger of Allaah (S) said: “Any woman who gets married
without the consent of her guardian, her marriage is invalid, her marriage is invalid, her marriage is invalid,” but if the marriage has been
consummated then the mahr belongs to her because she has allowed him to be intimate with her. And if she has no guardian then the ruler is the
guardian of the one who has no guardian. 

Narrated by al-Tirmidhi, 1102; Abu Dawood,
2083; Ibn Maajah, 1879. Classed as hasan by al-Tirmidhi and as saheeh ibn Ibn Hibbaan (9/384) and al-Haakim (2/183). 

And Allaah knows best.

Commentary on the hadeeth “Bad omens are to be found in a woman, a house and a horse”

 

What is the meaning of the hadith of the Prophet (saaw) which states that there is an evil omen in the woman and the horse? Does it mean, that in general women and horses are evil?.

Praise be to Allaah.
 

 

What is proven in the Sunnah is that it is
forbidden to believe in bad omens (tatayyur) or warn others about them, and that this is a kind of shirk. For example, al-Bukhaari (5776) and
Muslim (2224) narrated from Anas ibn Maalik (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him)
said: “There is no ‘adwa (transmission of infectious disease without the permission of Allaah)
and no tiyarah (superstitious belief in bird omens), but I like optimism.” They said, “What is optimism?” He said, “A good word.” 

Ahmad (4194), Abu Dawood
(3910), al-Tirmidhi (1614) and Ibn Maajah (3538) narrated that ‘Abd-Allaah ibn Mas’ood said: The Messenger of Allaah (peace and blessings of
Allaah be upon him) said: “Tiyarah (belief in evil omens) is shirk.” Classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

Ahmad (7045) and
al-Tabaraani narrated that ‘Abd-Allaah ibn ‘Amr said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever lets
tiyarah stop him from doing something is guilty of shirk.” They said, “What is the kafaarah for that?” He said, “To say: Allaahumma la khayra
illaa khayruka wa laa tayra illaa tayruka wa laa ilaaha ghayruka (O Allaah, there is no good except Your good, no birds (omens) except from
You, and there is no god beside You).” [Classed as hasan by al-Arna’oot and as saheeh by al-Albaani in Saheeh al-Jaami’, no. 6264]

Al-Tabaraani narrated in
al-Kabeer from ‘Imraan ibn Husayn that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “He is not one of us who
practices augury [seeking omens in birds] or has that done for him, or who practices divination or has that done for him, or who practices
witchcraft or has that done for him.” Classed as saheeh by al-Albaani in Saheeh al-Jaami’, no. 5435. 

Al-Nawawi (may Allaah
have mercy on him) said in Sharh Muslim, no. 2224:  

Tatayyur (belief in bad omens) is pessimism, and is based
on something disliked, be it a word or action or something seen… They used to startle birds to make them move; if they went to the right they
would regard that as a good omen and go ahead with their journeys or other plans, but if they went to the left they would cancel their journeys
and plans, and regard that as a bad omen. So it would often prevent them from doing things that were in their interests. Islam cancelled out all
that and forbade it, and said that it had no effect, whether good or bad. This is what is meant by the words of the Prophet (peace and blessings
of Allaah be upon him): “There is no tiyarah (superstitious belief in bird omens),” and in another hadeeth, “Tiyarah is shirk” – i.e., the belief
that it can bring benefit or harm, if they act upon it believing that it has any effect, then this is shirk, because they think that it has an
effect on what one does or that it can make things happen. 

This is the basic principle regarding bad omens (tatayyur).
But there are ahaadeeth which indicate that a bad omen may be in a woman, a house or a horse.

Al-Bukhaari (5093) and Muslim (2252) narrated from
‘Abd-Allaah ibn ‘Umar (may Allaah be pleased with them both) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:
“Bad omens are in a woman, a house and a horse.”

Al-Bukhaari (5094) and Muslim, (2252) narrated that Ibn
‘Umar said: Mention of bad omens was made in the presence of the Prophet (peace and blessings of Allaah be upon him), and the Prophet
(peace and blessings of Allaah be upon him) said: “If bad omens are to be found in anything, it is in a house, a woman and a horse.”

Abu Dawood (3924) narrated that Anas ibn Maalik said: A man
said: “O Messenger of Allaah, we were in a house and our numbers and wealth were great, then we moved to another house where our numbers and
wealth decreased.” The Messenger of Allaah (peace and blessings of Allaah be upon him) said, “Leave it, it is bad.” This hadeeth was classed
as hasan by al-Albaani in Saheeh Abi Dawood. 

The scholars differed concerning these ahaadeeth and how to
reconcile them with the ahaadeeth that forbid tatayyur. Some of them interpreted them as they appear to be, and said that this is an exception
from the ruling on tatayyur, i.e., that tatayyur is forbidden unless a person has a house which he does not want to live in, or a wife whom he
does not want to keep company with, or a horse or servant, all of which he should get rid of by selling them, or by divorcing the wife.

Others said that a house may be regarded as a bad omen when
it is too small, or there are bad neighbours who cause trouble; a woman may be regarded as a bad omen when she does not produce children, or she
has a sharp tongue, or she behaves in a suspicious manner; a horse may be regarded as a bad omen when it is not used in jihad, or it was said,
when it is difficult to handle or it is too expensive; and a servant may be regarded as a bad omen when he has a bad attitude or is not
trustworthy or reliable.

Sharh al-Nawawi ‘ala Muslim.

The correct view is that all types of belief in bad omens
are condemned, and that no kinds of women, houses or animals can cause harm or bring benefit except by Allaah’s leave. Allaah is the Creator of
both good and evil. A person may be tested with a wife who has a bad attitude, or a house in which there is a lot of problems, in which case it is
prescribed for him to rid himself of these things, fleeing from the decree of Allaah to the decree of Allaah, and so as to avoid falling into
pessimism and belief in bad omens which is forbidden.

Ibn al-Qayyim (may Allaah have mercy on him) said:

“Another group said:
regarding these three as bad omens only affects those who believe in that. Whoever puts his trust in Allaah and does not believe in omens and
superstition, that does not affect him. They said: this is indicated by the hadeeth of Anas, ‘A bad omen only affects the one who believes in it.’
If a person believes in bad omens, Allaah may make that the cause of bad things happening to him, just as He may make trust in Him and making Him
alone the focus of one's fear and hope one of the main causes of warding off evil that people may superstitiously expect.

The reason for that is
that tiyarah (superstitious belief in omens) implies shirk or associating others with Allaah, fearing others besides Him and not putting one’s
trust in Him. The superstitious person attracts evil to himself, so the superstition affects him more, because he did not protect himself with
belief in Allaah alone and trust in Allaah. If a person fears something other than Allaah, it gains control over him and he is tormented by it; if
he loves something else as well as Allaah, he will be tormented by it; if he puts his hope in something alongside Allaah he will be let down by
it. These matters are well known from real life and there is no need to provide further evidence. Everyone inevitably feels superstitious but the
strong believer wards off those superstitious feelings by putting his trust in Allaah. Whoever puts his trust in Allaah, He will suffice him and
he will have no need of anyone or anything else. Allaah says (interpretation of the meaning):

“So when you want to
recite the Qur’aan, seek refuge with Allaah from Shaytaan (Satan), the outcast (the cursed one).

Verily, he has no
power over those who believe and put their trust only in their Lord (Allaah).

His power is only over those who obey and follow him (Satan), and those who join partners
with Him (Allaah, i.e. those who are Mushrikoon, i.e., polytheists)”

[al-Nahl 16:98]

Hence Ibn Mas’ood said:
“All of us sometimes feel superstitious, but Allaah causes it to disappear when we put our trust in Him.” They said: superstition with regard to
houses, women and horses may affect only those who believe in it; as for the one who puts his trust in Allaah and fears Him alone, and does not
believe in bad omens, then horses, women and houses cannot be bad omens for him.

Then he said:

Whoever believes that
the Messenger of Allaah (peace and blessings of Allaah be upon him) attributed a superstitious effect to anything in the sense that it may
have an effect in and of itself independently of Allaah is telling a serious lie against Allaah and His Messenger and has gone far astray. His
speaking of bad omens existing in these three things does not constitute proof of what he had denied before. All it means is that Allaah may a
superstitious effect in objects for those who come near them or live in them, and there may be some blessing in some objects, and anyone who comes
nears them is not affected by bad omens or anything bad. This is like when Allaah gives parents a blessed child and they experience goodness
because of him, whilst He gives others a mean child and they experience bad things because of him. This applies to what may Allaah may bestow on
His slave of houses, wives and horses. Allaah is the Creator of good and evil, good luck and bad luck. So some of these things may be “lucky” and
blessed and bring happiness for those who come into contact with them, so they are blessed; and some of them may be “unlucky” and bring “bad luck”
to those who come into contact with them, all by the will and decree of Allaah, just as He has created all other causes and effects which may
vary. So He has created musk and other fragrant substances, which give delight to all those who come into contact with them, and He has created
their opposites which cause disgust to all those who come into contact with them. The difference between the two types is known from experience.
The same applies to houses, women and horses. This is one thing, and the shirki belief in bad omens is something else altogether.

He said concerning the
Prophet’s command to that family to leave that house, as mentioned in the hadeeth quoted above:

This is not the kind of
superstition that is forbidden. Rather he told them to leave it when they started to think along these lines, in order to achieve two aims and two
benefits:

1 – It was so that they
would leave a place that they disliked and felt scared in because of what had happened to them there, so that they might find relief from the
panic, grief and depression that assailed them there, because Allaah has made it man’s nature to hate that which causes him harm even though it is
not the fault of that thing, and to love that which brings him happiness, even though the thing itself does not intend to do good. So he commanded
them to leave that which they disliked, because Allaah sent him as a mercy, and did not send him as a torment. He sent him to make things easy,
not to make things hard. So how could he have told them to stay in a place where they were unhappy and felt scared to stay because of the great
losses they had suffered there, when that would serve no purpose of worship or increase their piety or guidance, especially when they had stayed
there for so long after they had begun to feel uncomfortable there which made them superstitious. So this protected them from two serious things:

1 – Committing shirk

2 – Protecting them from
something bad happening to them because of their superstition, which usually affects those who believe in it. So he protected them because of his
great mercy and kindness from these two disliked things, by telling them to leave that house and move to another without any harm coming to them
with regard to either their worldly or religious interests. 

Miftaah Daar
al-Sa’aadah, 2/258 

And Allaah knows best.

Can we do what we want?

 

I have some questions about Islam, could you explain them for me? Are all of man’s actions, such as birth, death, his day-to-day behaviour, and all that he thinks about doing decreed by Allaah? Is our life programmed by Allaah before we are born? Or do we have freedom of choice and can we decide and do whatever we want, without that being controlled by Allaah? In brief, do we do whatever we want or what Allaah has created us to do?.

Praise be to Allaah.
 

 

It should be
noted that some of our circumstances are forced on us, and and we have no
choice in it, such as the day when a person is born, the colour of his skin
and eyes, and when he will die. All of these are matters over which people
have no control, rather they happen to them by force. Given that these are
matters in which people have no choice, they do not have anything to do with
Paradise or Hell, torment or blessing. 

But some
actions are the subject of choice, such as whether to believe or disbelieve,
or worldly matters such as choosing what to eat or drink, and where to
live. 

There is
nothing of that nature which is entirely outside the will and decree of
Allaah. 

But how does
that happen? 

Belief in
al-qadar (the divine will and decree) is one of the pillars of faith. The
Muslim’s faith cannot be valid unless he accepts that everything comes from
Allaah. 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]

Indeed, the
names of Allaah include al-Qaadir, al-Qadeer and al-Muqtadir (which refer to
His being All-Powerful). 

The heart of
the matter is that Allaah possesses the attributes of knowledge, power and
will. 

Based on
that, if people who do deeds want to do them, whether they are sins or acts
of obedience, then Allaah inevitably knows that, indeed He knew that in
eternity past, before He even created the universe. 

Then after
He knew it, He wrote it with Him, then when they wanted to do it, He willed
that they should do so. If He did not will that, then they would not do it.
He is All-Powerful,  and He is the Creator of people’s deeds because He is
the Creator of the human beings who do them. 

So all the
deeds of mankind are written with Allaah, because Allaah has prior knowledge
of them. This does not mean that Allaah compels people to do what they do,
rather they have freedom of choice with regard to their deeds. Allaah says
(interpretation of the meaning): 

“Verily, We showed him the way, whether he be grateful or
ungrateful”

[al-Insaan 76:3] 

But their
actions are not compelled by Allaah, for Allaah does not force His slaves to
do anything. 

Imaam Ibn
Abi’l-‘Izz al-Hanafi said concerning a similar matter: 

If it is
said, How can Allaah will something that He is not pleased with and does not
like? How can He will it and create it? How can His will be reconciled with
His hatred for it? 

It should be
said (in response) that this is the question which has caused divisions
among the people and has caused them to follow different paths and
opinions. 

It should be
noted that what is willed may be of two types: that which is willed or
wanted for itself, and that which is willed or wanted for something else. 

That which
is willed or wanted for itself is that which is wanted and loved for what it
is and for the goodness it contains. So it comes under the heading of aims
and goals.  That which is willed or wanted for something else may not be
what is wanted, but it serves a purpose; it may not serve any purpose in and
of itself, even though it may be a means to attain that which he wants and
is aiming for. So it may be something that is disliked in and of itself, but
he may seek it because it serves a purpose and helps him reach what he
wants. So in this case he will have two opposing feelings, his dislike (of
the means) and his desire (for the end). There is no contradiction, as these
feelings are related to different things.  This is like unpleasant medicine
which the one who takes it knows will cure him, or like cutting off a wasted
limb when he knows that will save the rest of his body, or travelling a
difficult route when he knows that it will bring him to what he wants and
loves. The wise man would rather accept the disliked thing on the basis that
he is likely to get good results even though the ultimate end may not be
quite certain. So how about Allaah, from Whom nothing is hidden? He may
dislike something but it may not be against His will for it to exist,
because it may be a means to an end, and it may be a means to something that
Allaah likes. For example, Allaah created Iblees, who is the cause of the
corruption of religions, deeds, beliefs and human wills; but nevertheless he
is a means to a lot of things that Allaah likes, which result from the
creation of Iblees. For these things to exist is dearer to Allaah than if
they did not exist at all.

 Sharh
al-‘Aqeedah al-Tahhaawiyyah, 252-253.