General Article -, The benefits of belief in Divine Decree and Predestination

Belief in Al-Qadhaa' Wal-Qadar (Divine Decreeand Predestination) is
one of the pillars of faith in Islam. The Muslim's faith is not
complete unless he knows that whatever befalls him could not have
missed him, and whatever misses him could not have befallen him.
Everything is subject to the Will and Decree of Allaah, as Allaah Says
in the Quran (what means): "Indeed, all things We created with
predestination". [Quran 54:49]
All the disasters and tribulations that happen on earth, or happen to
the individual, or to his wealth or family, etc., were known to Allaah
before they happened, He has written them in Al-Lawh Al-Mahfooth
(thePreserved Tablet) as He Says (what means): "No disaster strikes
upon the earth or among yourselves except that it is in a register
before We bring it into being — indeed that, for Allaah, is easy."
[Quran 57:22]
No matter what disasters befall a person, it is goodfor him, whether
he realizes that or not, because Allaah does not decree anything but
it is good, as He Says (what means):
"Say, "Never will we be struck except by what Allaah has decreed for
us;He is our protector." And upon Allaah let the believers rely."
[Quran 9:51]
Every disaster happens byAllaah's leave. If He had not willed it, it
would nothave happened, but Allaah permitted it to happen and decreed
it, and so it happened. Allaah Says (what means):
"No disaster strikes except by permission of Allaah. And whoever
believes in Allaah — He will guide his heart. And Allaah is Knowing of
all things." [Quran 64:11]
Once a person knows that all calamities happenby the will and decree
of Allaah, then he has to believe and submit and be patient. The
reward for patience is Paradise, as Allaah Says (what means): " And
will rewardthem for what they patiently endured [with] a garden [in
Paradise ] and silk [garments]." [Quran 76:12]
The position of patience in relation to this aspect of faith, in
particular, is like that of the head in relation to the body. Patience
is a noble attribute with good consequences. Those who are patient
will havean unlimited reward, as Allaah Says (what means):
"Say, "O My servants who have believed, fear your Lord. For those who
do good in this world is good and the earth of Allaah is spacious.
Indeed, the patient will be given their reward without account [i.e.
limit]." [Quran 39:10]
Another good outcome to perseverance through the Decree of Allaah, is
the believer (in particular) is rewarded inboth good times and bad.
Prophet Muhammad said:
"How wonderful is the affair of the believer, for all his affairs are
good, and that is for no one except the believer. If something good
happensto him, he expresses gratitude, and that is good for him, and
if something bad happens to him, he bears it with patience and that is
goodfor him." [Muslim]
Allaah has taught us whatwe should say when calamity strikes, and has
stated that those who arepatient will have an honorable position with
their Lord. Allaah Says (what means): "… But give good tidings to the
patient. Who, when disaster strikes them, say,"Indeed we belong to
Allaah, and indeed to Himwe will return." [Quran 2:155-156]
The benefits of Belief in Divine Decree and Predestination:
The benefits of Divine Decree and Predestination can be highlighted
through the following points:
1. Peace of mind: A Muslim who believes in Divine Decree and
Predestination will have his mind at ease when heknows for certain
that what befell him could nothave missed him and what missed him
could not have reached him.
2. Contentment: It doesn'tmake him grieve about anything because he
doesn't say things that reflect discontent like "if I did such and
such then such and such would have happened". Also, hedoesn't worry
too much about the future becausehe believes that everything is
already written. What he should worry about is his deeds and doing
good.
3. It gives him the will power and determination to go forward in the
way of Allaah: A Muslim doesn't fear anybody because he knows that no
one has the power to afflict harm on him without it being decreed by
Allaah. The Prophet ( ) clarified this point to Ibn Abbaas saying:
"…If the whole nation were to gather together to benefit you they
would only benefit you with that which Allaah had already written for
you and if the whole nation were to gather to harm you they could
onlyharm you with that which Allaah had already written to harm you.
The pen has been lifted and the ink has dried (a phrase meaning:
everything has been decreed or settled)". [At-Tirmithi]
4. It teaches the Muslim to be modest and humble. This is so because
everything that a Muslim does is by the Will of Allaah so if he
succeeds he knows that Allaah helped him in doing it; he doesn't
succeed because he is intelligent or because he is rich or because he
deserves it, and, likewise,a person isn't poor because he is stupid.
This stops pride and arrogance from creeping to his heart because he
knows that Allaah can afflict him with harm anddeprive him from the
bounties he boasts about.
5. Total dependence upon Allaah: A Muslim takes precautions, does as
much as he can and then depends upon Allaah because Divine Decree does
not stop himfrom taking precautions and utilizing worldly means.
The Prophet said: "Take precautions as everybody is guided to that
which has been destined for him." e.g. you should drink to quench your
thirst. If something bad comes, it is because of our bad doings and if
something good reaches us then it isfrom Allaah's grace.
Almighty Allaah Says (what means): " What comes to you of good is from
Allaah, but what comes to you of evil, [O man], is from yourself."
[Quran 4:79]

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Dought & clear - , She covered her face during ‘Umrah due to lack of knowledge; whatdoes she have to do?.

For the first time in 'Umrah my wife uncovered her face in Makkah, as
they were saying that it is not permissible to wear niqaab, and we did
not know. So my wife took off the niqaab and we completed 'umrah,
tawaaf and sa'i. After wegot back to our own country, we found out
that she should have covered her face with the shaylah (headscarf). My
question is: is there any expiation or is her 'umrah not accepted? I
hope that you can adviseus.
Praise be to Allaah.
Firstly: the woman in ihram is not allowed to wear the niqaab because
the Prophet (blessings and peace of Allah be upon him) said: "The
woman in ihram should not wear niqaab or gloves."
This has been discussed previously in the answerto question no. 12516 .
Secondly: the prohibition on a womanwearing niqaab whilst in ihram
does not mean that she should leave herface uncovered in the presence
of non-mahram men; rather she must cover her face with something other
than the niqaab orburqa'.
The Prophet (blessings and peace of Allah be upon him) did not
instruct the woman in ihram to uncover her face; rather he told her
not to wear the niqaab. There is a difference between the two matters;
she should not wear the niqaab but she should cover her face with
something other than the niqaab, such as the scarf.
It was narrated that 'Aa'ishah (may Allah be pleased with her) said:
The riders used to pass us when we were with the Messenger of Allah
(blessings and peace of Allah be upon him) in ihram. When they drew
close to us, one of us would let down her jilbaab from her head over
her face, and when they had passed us we would uncover it again.
Narrated by Ahmad, 23501; Abu Dawood, 1833; classed as hasan byal-Albaani.
Shaykh al-Islam (Ibn Taymiyah) said: She may cover her face and her
hands, but without wearing the garment that is made to fit that part,
just as a man is not allowed to wear trousersbut he may wear the izaar
(waist wrapper).
End quote. Majmoo' al-Fataawa, 22/120
This issue has been discussed previously in the answer to question no. 120377
Thirdly: even though it was a mistake to uncover the face after
entering ihram, the 'umrah is not affected bya woman uncovering her
face after entering ihram or whilst circumambulating the Ka'bah
(tawaaf) or going between as-Safa and al-Marwah (sa'i). The 'umrah is
valid and we hope that it will be accepted in sha Allah, especially
since your wife uncovered her face due to lack of knowledge of the
Islamic ruling.
And Allah knows best.

Dought & clear - , Is treating people equally unfairly justice?.

There is a saying that treating people equally unfairly is justice;
some people attribute this to the Messenger (blessingsand peace of
Allah be upon him) and some regard it as if it is a basicprinciple
that cannot be changed. What is the Islamic ruling or how sound is
this saying?.
Praise be to Allaah.
The saying that some people say, "treating people equally unfairly is
justice" is false and is as far removed from the laws and religion of
Allah as the East is from the West. Allah forbid that the Messenger of
Allah (blessings and peace of Allah be upon him) should utter such
words. Rather what the Prophet (blessings and peace of Allah be upon
him) said, in the hadeethqudsi, was that Allah, may He be blessed and
exalted, said: "O My slaves, I have forbidden zulm (injustice,
wrongdoing, unfairness)to Myself and I have made it haraam among you,
so do not wrong one another." Narrated by Muslim, 2577
The mutawaatir texts that warn against injustice and highlight its
negative consequences are too many to quote here.
If this false and unjust saying refers to those who have power and
authority over people, it could be said to them: If you wrong anyone
who is under your authority, and you take his wealth or beat him or
imprison him, then do not limit it to this person only; rather make
your injustice reach all the people under your authority, so that you
will be being fair in distributing your injustice among them! Such a
thing is not fit to be said by anyone but tyrants and those who
transgress against people's rights!
What justice can there be in that, when Allah, may He be exalted, says
(interpretation of the meaning): "Verily, Allah enjoins Al-Adl (i.e.
justiceand worshipping none but Allah Alone - Islamic Monotheism) and
Al-Ihsan (i.e. to be patient in performing your duties to Allah,
totally for Allahs sake and in accordance with the Sunnah (legal ways)
of the Prophet SAW in a perfect manner), and giving (help) to kith and
kin (i.e. all that Allah has ordered you to give them e.g., wealth,
visiting, looking after them, or any other kind of help, etc.): and
forbidsAl-Fahsha (i.e all evil deeds, e.g. illegal sexual acts,
disobedience of parents, polytheism, to tell lies, to give false
witness, to kill a life without right, etc.), and Al-Munkar (i.e all
that is prohibited by Islamic law: polytheism of every kind, disbelief
and everykind of evil deeds, etc.), and Al-Baghy (i.e. all kinds of
oppression), He admonishes you, that you may take heed" [an-Nahl
16:90].
Treating people equally unjustly is injustice uponinjustice!
Instead of meeting his Lord having wronged just one man or
transgressed against him, such a person will be meeting Him having
wronged everyone he could, for the sake of treating them equally in
that regard.
Is this not more like what the mushrikeen do, when they want to commit
wrong actions and immoral deeds, thenthey claim that this is from
Allah and that He has enjoined it and prescribed it? Allah, may He be
exalted, says (interpretation of the meaning):
"And when they commit a Fahisha (evil deed, going round the Kabah in
naked state, every kind of unlawful sexual intercourse, etc.), they
say: "We found our fathers doing it, and Allah has commanded us of
it." Say: "Nay, Allah never commands of Fahisha. Do you say of Allah
what you know not?
Say (O Muhammad SAW): My Lord has commandedjustice and (said) that you
should face Him only(i.e. worship none but Allah and face the Qiblah,
i.e. the Kabah at Makkah during prayers) in each and every place of
worship, in prayers (and not to face other false deities and idols),
and invoke Him only making your religion sincere to Him by not joining
in worship any partner to Him and with the intention that you are
doing your deeds forAllahs sake only. As He brought you (into being)in
the beginning, so shall you be brought into being (on the Day
ofResurrection) (in two groups, one as a blessed one (believers), and
the other as a wretched one (disbelievers)).
A group He has guided, and a group deserved tobe in error; (because)
surely they took the Shayatin (devils) as Auliya (protectors and
helpers) instead of Allah,and consider that they are guided."
[al-A'raaf 7:28-30].
Justice means giving each person who has rights his rights and putting
everything in its proper place; what has this to do with injustice or
treating people equally in that regard?
And Allah knows best.

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Islamic Stories - , The Triple Filter test

During the golden Abbasid period, one of the scholars in Baghdad, the
capital of Muslim caliphate at that time, was reputed to hold
knowledge in high esteem. One day an acquaintance met the great
scholar and said,"Do you know what I just heard about your friend?"
"Hold on a minute," the scholar replied. "Before telling me anything
I'd like you to pass a little test. It's called the Triple Filter
Test."
"Triple filter?"
"That's right," the scholar continued."Before you talk to me about my
friend it mightbe a good idea to take a moment and filter what you're
going to say. That's why I call it the triple filter test. The first
filter is Truth. Have you made absolutely sure that what you are about
to tell me is true?"
"No," the man said,"actually I just heard about it and..."
"All right," said the scholar. "So you don't really know if it's true
ornot. Now let's try the second filter, the filter ofGoodness. Is what
you are about to tell me about my friend something good?" "No, on the
contrary......"
"So," the scholar continued, "you want to tell me something bad about
him, but you're not certain it's true. You may still pass the test
though, because there's one filter left: the filter of Usefulness. Is
what you want to tell me about my friend going to be useful to me?"
"No, not really."
"Well," concluded the scholar, "if what you want to tell me is
neithertrue nor good nor even useful, why tell it to me at all?"
"O ye who believe! Let not some men among you laugh at others: It may
be that the (latter) are better than the (former): Nor let some women
laugh at others: It may be that the (latter are better than the
(former): Nor defame nor be sarcastic to each other, nor call each
other by (offensive) nicknames: Ill-seeming isa name connoting
wickedness, (to be used of one) after he has believed: And those whodo
not desist are (indeed) doing wrong." [Surah al-Hujurat 49.012]