Belief in the Angels - , Do the angels see Allah in this world?.,Dought & clear - ,

Angel Jibreel or any of the angels have they ever seen Allah (sabhanuwa tala)?.
Praise be to Allaah.
There is nothing in the Qur'aan or Sunnah to indicate that Jibreel
(peace be upon him) or any other angel has seenAllah, may He be
exalted,and it is well known thatthis is one of the issues of the
unseen which cannot be proven excepton the basis of evidence.
In the hadeeth of the Mi'raaj (Prophet's ascent to heaven) it says
that Jibreel (peace be upon him) ascended with our Prophet (blessings
and peace of Allah be upon him) to a level where thescratching of the
pens could be heard, but there is no proof that either of them saw
Allah (may He be glorified andexalted) in that place.
The Prophet (blessings and peace of Allah be upon him) said: "Then I
passed by Ibraaheem, and he said: 'Welcome tothe righteous Prophet and
the righteous son.' I said: 'Who is this?' He said: 'This is Ibraaheem
(blessings and peace of Allah be upon him).'" IbnShihaab said: And Ibn
Hazm told me that Ibn 'Abbaas and Abu Habbahal-Ansaari used to say:
The Prophet (blessings and peace of Allah be upon him) said: "Then I
was taken up until we reached a level where I could hear the
scratching of the pens." Ibn Hazm and Anas ibn Maalik said: The
Prophet (blessings and peace of Allah be upon him) said: "Allah
enjoined upon myummah fifty prayers, and I went back with that until I
passed by Moosa…"
Narrated by al-Bukhaari,349; Muslim, 263
The scholars differed concerning this seeing: some of them affirmed
itand some of them denied it.
Ibn Hajar al-Haythami (may Allah have mercy on him) was asked: ||Do
the angels see Allah, mayHe be exalted?
He replied:
Shaykh 'Izz al-Deen ibn 'Abd al-Salaam stated that they do not see
Him,and he quoted evidence at length to support that, and he was
followed in that by somescholars, but he was refuted by the
statementof the imam of Ahl al-Sunnah, Shaykh Abu'l-Hasan al-Ash'ari
(may Allah be pleased with him) who said that they do see Him. This
was mentioned in his book al-Ibaanah fi Usool al-Diyaanah. He was
followed by al-Bayhaqi who narrated it with its isnaad from 'Abd-Allah
ibn 'Amr ibn al-'Aas and another Sahaabi. This was also followed by
Ibnal-Qayyim and al-Jalaal al-Balqeeni. According toa hadeeth that was
classed as saheeh by al-Haakim, Jibreel never saw his Lord before the
Prophet (blessings and peace of Allah be upon him) prostrated before
his Lord on that occasion, but this does not necessarily mean that he
did not see Him after that or that others of the angels do not see
Him. The view that only Jibreel could see Him is invalid.
End quote from al-Fataawa al-Hadeethiyyah, p. 153
Shaykh Ibn Baaz (may Allah have mercy on him) was asked: Do the angels
see their Lord in this world or does He send revelation to them from
beyond a screen?
He replied: Allah knows best.
End quote from Fataawa Noor 'ala al-Darb.
Shaykh 'Abd al-Rahmaanal-Barraak (may Allah preserve him) was asked:
There is evidence to suggest that they do not see Him. That is the
versein Soorat Ghaafir in which Allah, may He be exalted, says
(interpretation of the meaning): "Those (angels) who bear the Throne
(of Allâh) and those around it glorify the praises of their Lord, and
believe in Him, and ask forgiveness for thosewho believe (in the
Oneness of Allâh) (saying): 'Our Lord! You comprehend all things
inmercy and knowledge, so forgive those who repent and follow Your
Way, and save them from the torment of the blazing Fire!'" [Ghaafir
40:7].
The word "believe" in this verse may point to that meaning -- is this correct?
He replied:
The fact that Allah, may He be glorified and exalted, says of the
angels who bear the Throne and who are around it that they believe in
Him does not necessarily mean that they do not see Him, or that some
of them do not see Him, or that other angels do not see Him, just as
(aspiring to) see Him does not contradict faith. Similarly, the fact
that Allah spoke (to some of the Prophets) is not contrary to faith.
Ibraaheem (blessings and peace of Allah be upon him) saw how Allah
brought the dead back to life and that increased him in faith, asAllah
says (interpretationof the meaning):
"And (remember) when Ibrâhim (Abraham) said, 'My Lord! Show me how You
give life to the dead.' He (Allâh) said: 'Doyou not believe?' He
[Ibrâhim (Abraham)] said: 'Yes (I believe), but to be stronger in
Faith'"
[al-Baqarah 2:260].
Allah spoke to Moosa (peace be upon him) from behind a screen, and
that does not mean that he did not believe. To sum up, there is no
contradiction between faith and seeing Him. This is borne out by the
fact that Moosa (peace be upon him) asked his Lord to let him see Him
so as to increase him in faith: "…he said: 'O my Lord! Show me
(Yourself), that I may look upon You'" [al-A'raaf 7:143]. Yes, after
seeing Allah, faith will no longer be regarded as belief in theunseen,
so it is possible that the bearers of the Throne and those who are
around it may have seen Allah and thus attained the highest level of
certainty. By the same token, when the believers see their Lord on the
Day of Resurrection, they will move from certainty based on knowledge
to certainty based on seeing, for when they see Allah they will
believe in Him with the faith of having seen and they will find the
deepest joy in that; they will be blessed with seeing Him and hearing
His words. Allah says (interpretation of the meaning):
"Some faces that Day shall be Nâdirah (shiningand radiant).
Looking at their Lord (Allâh)"
[al-Qiyaamah :22-23].
We ask Allah for the joy of looking upon His noble Countenance. And
Allah knows best.
End quote from Fataawa al-Islam al-Yawm.
To sum up: This is a matter of the unseen and it is not permissible to
affirm it or deny it except on the basis of evidence. The correct
approach is to refrain from asking about it.

Belief in the Angels - , Dought & clear - , There are no angels or other creatures who know everything in the heavens and on earth.

My daughter asked me: who is the angel who knows everything in the
heavens and the earth, the number of drops of water, the number of
grains of sand? Is there any such thing?.
Praise be to Allaah.
The one who knows everything in the heavens and on earth, and knows
the number of drops of water and the number of grains of sand, is
Allah, the Lord ofthe Worlds. There is no angel who is close to Him or
any Prophet was sent who knows that. Anyone who says that there is
anyone among the angels who knows all of that has fabricated a lie
against Allah, to Whom belongs knowledge of the unseen of the heavens
and the earth.
Allah, may He be exalted,says (interpretation of the meaning):
"And with Him are the keys of the Ghaib (all that is hidden), none
knows them but He. And He knows whatever there is in (or on) the earth
and in the sea; not a leaf falls, but he knowsit. There is not a grain
in the darkness of the earth nor anything freshor dry, but is written
in aClear Record"
[al-An'aam 6:59].
And He, may He be glorified, says (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (unseen)
except Allah, nor can they perceive when they shall be resurrected"
[an-Naml 27:65].
Ibn Katheer (may Allah have mercy on him) said:
Here Allah, may He be exalted, is instructing HisMessenger (blessings
and peace of Allah be upon him) to tell all of mankind that no one
knows the unseen except Allah, may He be glorified and exalted, and
that He alone has that knowledge, with nopartner or associate.
End quote from Tafseer Ibn Katheer, 6/207
Al-Bukhaari (4697) narrated from Ibn 'Umar (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "The keys of the Unknown are five, whichno one knows except
Allaah: no one knows what will happen tomorrow except Allaah; no one
knows what is in the wombs except Allaah; no one knows when it will
rain except Allaah; no one knows in which land he will die; and no one
knows whenthe Hour will begin except Allaah."
But Allah, may He be exalted, may inform whomever He wills among His
creation about whatever He wills of His unseen. Allah, may He be
exalted, says (interpretation of the meaning):
"(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to
none His Ghaib (unseen).
Except to a Messenger (from mankind) whom He has chosen (He informs
him of unseen as much as He likes), andthen He makes a band ofwatching
guards (angels) to march beforehim and behind him."
[al-Jinn 72:26, 27].
The scholars of the Standing Committee said:
Knowledge of unseen matters is something that belongs exclusively to
Allah, so no one among His creation, human or jinn, knows anything of
it except what Allah reveals to whomever He wills among His Angels or
His Messengers.
End quote from Fataawa al-Lajnah ad-Daa'imah, 1/346
Yes, there is one of the angels who is appointedin charge of the rain,
and directs it wherever Allah ills; he is Mikaa'eel (peace be upon
him), who has helpers who dowhatever he instructs them to do. But that
onlyhappens by the will of Allah and in accordance with His wisdom and
knowledge. They do not know anything or do anything; rather they
cannot do anything at allexcept by Allah's leave. Moreover, that does
not mean that they know the number of drops of water, because their
knowledge is restricted to what Allah has taught them, and they say,
as Allah tells us:
"Glory be to You, we have no knowledge except what you have taught us.
Verily, it is You, the All-Knower, the All-Wise"

Belief in the Angels - , Are the angels superior or the Prophet and the righteous?.,Dought & clear - ,

Do the angels worship Allah better and more perfectly than the
Prophets themselves?.
Praise be to Allaah.
The angels are honouredslaves and do not disobey Allah in what He
commands them to do; they do whatever they are commanded. Allah
created them and made their innate nature one of obedience and worship
of Him. Some of them are appointed in charge of the revelation,some
are appointed in charge of provision, some are appointed in charge of
the mountainsand some are created to worship, pray, and glorify and
remember Allah.
At-Tirmidhi (2312) narrated, in a report which he classed as hasan,
that Abu Dharr said: The Messenger of Allah (blessings and peace of
Allah be upon him) said: "Verily I see what you do not see andI hear
what you do not hear. The heaven is creaking and it should creak, for
there is no space in it the width of four fingers but there is an
angel there, placing his forehead in prostration to Allah."
Classed as hasan by al-Albaani in Saheeh at-Tirmidhi
In the hadeeth of the Isra' (Prophet's Night Journey) it says: "Then
the Much-Frequented House (al-bayt al-ma'moor) was raised up for me,
and I asked Jibreel (about it). He said: 'This is the Much-Frequented
House.Every day seventy thousand angels enter it and when they depart
from it, they never return to it.'"
Narrated by al-Bukhaari (3207) and Muslim (164).
At-Tabari narrated in his Tafseer (21/127) from Ibn Mas'ood (may Allah
be pleased with him) that he said: Among the heavens is one in which
there is no space the sizeof a handspan but on it there is the
forehead of an angel or his foot standing there. Then he recited the
words: "Verily, we (angels), we stand in rows for the prayers (as you
Muslims stand in rows for your prayers). Verily, we (angels), we are
they who glorify (Allah's Praises i.e. perform prayers)" [as-Saffaat
37:165-166].
Classed as saheeh by al-Albaani in as-Saheehah, 1059
Such worship is beyond the capabilities of any human being, and they
are not able to do it. Theangels do not slow down or become tired, as
Allah, may He be exalted, says (interpretation of the meaning):
"But if they are too proud (to do so), then there are those who are
with your Lord (angels) glorify Him night and day, and never are they
tired"
[Fussilat 41:38].
What is instilled in human beings is human nature, including the
Prophets and Messengers of Allah (blessings and peace of Allah be upon
them); they are different from the angels in their attributes and
natures.
The angels are able to do feats of worship that no human is able to do.
But the fact that their worship is greater does not mean that they are
superior to the Prophets;the Prophets are to be viewed on the basis
that they are human beings with human nature. It is because they have
risen to such a high status in obedience to their Lord that they have
a particular virtue and sublime position, so much so that more than
one of the scholars has said that the righteous among mankind are of
ahigher status than the angels, because the angels do not have any
inclination towards evil or disobedience, whereas the righteous among
mankind have these inclinations, but they resist them and overcome
them in order to obey Allah.
Shaykh al-Islam Ibn Taymiyah was asked about those who obey Allah
among the ummah of Muhammad (blessingsand peace of Allah be upon him):
are they superior to the angels?
He replied:
It was proven that 'Abdullah ibn 'Amr said: The angels said: O Allah,
You have created the sons of Adam, and they eat and drink and enjoy
life in the world; create for us the Hereafter as you created the
world for them. He said: I shall not do that. They asked Him again and
He said: I shall not do that. Then they asked Him again two or three
times and He said: By My Glory, I cannot regard the righteous among
the descendants of the one whom I have created with My own hand as
being like one to whom I said: Be! And he was (i.e., the angels). This
was narrated by 'Uthmaan ibn Sa'eed ad-Daarimi.
It was narrated from 'Abdullah ibn Salaam that he said: Allah has not
created any creationdearer to Him that Muhammad. It was said to him:
Not even Jibreel and Mika'eel? He said to the one who asked him: Do
you know what Jibreel and Mika'eel are?Jibreel and Mika'eel are
subjugated creations like the sun and the moon. Allah has not created
anyone who is dearer to him than Muhammad (blessings and peace of
Allah be upon him).
I do not know of any one among the Sahaabah who disagreeswith that.
This is the well-known view amongthose who claim to belong to Ahl
as-Sunnah,the companions of the four imams and others, namely (the
view that) the angels and close friends of Allah (awliya') are
superior to the angels.
End quote from Majmoo'al-Fataawa, 4/344
He also said:
Allah created Adam from clay; because He shaped him and breathed into
him the spirit He createdfor him, and instructed the angels to
prostrate to him, and He favoured him over them by teaching him the
names of all things and He created him with His own hand and so on, he
and the righteous among his descendants are superior to the angels,
even though mankind was created from clay and the angels from light.
End quote from Majmoo'al-Fataawa, 11/95
Ibn al-Qayyim (may Allah have mercy on him) said:
Allah, may He be glorified, created from inferior material that which
is superior to that which was created from something else. This is a
sign of His perfect power, may He be glorified. Hence Muhammad,
Ibraaheem, Moosa, 'Eesa, Nooh and the Messengers are superior to the
angels. The view of Ahl as-Sunnah is that the righteous among mankind
are superior to the angels, even though their substance is light and
the substance of mankind is dust.
End quote from as-Sawaa'iq al-Mursalah,3/1002
He also said:
The righteous among mankind are superior to the angels, because the
worship of the angels is free from any contamination of the whims and
desires of thehuman nafs; it is done bybeings that have nothing to
prevent, undermine or resist it. It is like breathing for the living.
As for the acts of worship of human beings, they are done despite the
inclinations of their hearts and by suppressing their whims and
desires and going against their natural urges. So they are more
perfect. Hence most of the scholars said that humans were superior to
the angels for this reason and others.
End quote from Tareeq al-Hijratayn, 349-350
There are some scholars who highlighted a different approach to this
issue. Shaykh Ibn 'Uthaymeen (may Allah have mercy on him) said:
Comparing angels to the righteous among mankind is a matter concerning
which there are differences among the scholars, each of whom quoted
texts to support his opinion. But the most correct view is that the
righteous among mankind are superior to the angels on the basis of the
final outcome because Allah, may He be glorified and exalted, will
give them reward the like of whichcannot be attained by the angels as
far as we know. Rather the angels will be in the abode of the
believers – namely Paradise – and will enterupon them from every gate,
congratulating them (with the words): "Salamun Alaikum (peace be upon
you) for that you persevered in patience! Excellent indeed is the
final home!" [ar-Ra 'd 13:24 – interpretation of the meaning]. From
the point of view of their origin, the angels are superior because
they were created from light and their innate nature is to worship and
obey Allah, may He be glorified and exalted, and they have been given
the strength to do that. Allah, may He be exalted, says that amongthe
angels are the angelsof Hell:
"over which are (appointed) angels stern(and) severe, who disobey not,
(from executing) the Commands they receive from Allah, but do that
which they are commanded"
[at-Tahreem 66:6]
"And those who are nearHim (i.e. the angels) are not too proud to
worship Him, nor are they weary (of His worship).
They (i.e. the angels) glorify His Praises night and day, (and) they
never slacken (to do so)"
[al-A'raaf 7:206].
This is the decisive view concerning this matter.
Indulging in discussion of this matter and seeking to determine
whether the righteous among mankind or the angels are superior is a
kind of superfluous knowledge. Man has no need of understanding and
learning about this matter.
End quote from Fataawa Noor 'ala ad-Darb, 8/6
He is right, may Allah have mercy on him. This and similar matters are
things that people have no need to indulge in discussion of and enter
into disputes as to whichgroup is superior and which group worships
more? It is a kind of superfluous knowledge and the Muslim has no need
to know which group is superior and more perfect. What the Muslim
should do is focus on putting his ownaffairs in order by obeying his
Lord.
And Allah knows best.

--
- *-[Visit -http://aydnajimudeen.blogspot.com/- for Usefull Islamic
& General Articles]
- - - - -
Presented by :->
" M NajimudeeN Bsc- INDIA "

¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤ ¤

A Quality to Avoid

A Quality to Avoid
Abu Hurairah (RA) narrates that Rasulullah (peace be upon him)
happened to pass by a heap of grain and inserted his hand into it; his
fingers were moistened by the wet grain. At this, he asked the owner
of the grain: What is this? The man replied: O Rasulullah! It isdue to
rain. Rasulullah (peace be upon him) said: Why didn't you put the damp
(wet) grain ontop of the heap, so people could see it? He who deceives
people does not belong to me (my Ummah).
Source: Sahih Muslim.
We should always remember that deception is one of the qualities of
Shaitan. Others may not see us when we are deceiving them but Allah is
there watching us. A true believer knowing that he has to stand in
front of Allah will avoid such activities.