Dought & clear - , Are al-Daarr (the causer of harm) and al-Naafi’ (the bringer of benefits) names of Allaah?.

What is the meaning of the name of Allaah al-Darr (the causer of
harm)? May Allaah reward you with good.
Praise be to Allaah.
Firstly:
There is no saheeh evidence that al-Daarr is one of the names of
Allaah, may He be exalted. Rather that is mentioned in the famous
hadeeth which lists the most beautiful names, but it is a weak
hadeeth, that was narrated by al-Tirmidhi and others.
What is established among the scholars is that the names and
attributes of Allaah are atawqeefi matter, i.e., none of them can be
proven except with saheeh evidence from the Qur'aan and Sunnah.
If there is no proof for a name, but its meaning is valid, then it is
permissible to say it when speaking of Allaah, so one may say, "Allaah
is the causer of harm, the bringer of good" because speakingof Allaah
is broader thanthe divine names and attributes. But He shouldnot be
worshipped with this name, so one shouldnot call a child 'Abd al-Daarr
or 'Abd al-Naafi', because they are not proven to be names of Allaah.
With regard to the comments of some scholars who call Allaah al-Daarr
al-Naafi', perhaps they based that on the hadeeth of al-Tirmidhi,
which as we have stated above is a da'eef (weak) hadeeth. What counts
is saheeh evidence from the Qur'aan and Sunnah.
Secondly:
The meaning of al-Daarr (the causer of harm) is the one who decrees
harm and causes it to reach whomever He will among His creation.
Good and evil comes from Allaah, as Allaah says (interpretation of the meaning):
"and We shall make a trial of you with evil andwith good. And to Us
youwill be returned"
[al-Anbiya' 21:35]
"And if Allaah touches you with harm, none canremove it but He, and if
He touches you with good, then He is Able to do all things"
[al-An'aam 6:17]
"And verily, if you ask them: 'Who created the heavens and the earth?'
Surely, they will say: 'Allaah (has created them).' Say: 'Tell me
then, the things that youinvoke besides Allaah if Allaah intended some
harm for me, could they remove His harm? Or if He (Allaah) intended
some mercy for me, could they withhold His Mercy?' Say : 'Sufficient
for me is Allaah; in Him those who trust (i.e. believers) must put
their trust'"
[al-Zumar 39:38]
al-Tirmidhi (3388), Abu Dawood (5088) and Ibn Maajah (3869) narrated
that 'Uthmaan ibn 'Affaan (may Allaah be pleased with him) said: The
Messenger of Allaah (peace and blessings of Allaah be upon him) said:
"There is no personwho says, in the morning and evening of every day,
Bismillaah illadhi laa yadurr ma'a ismihi shay'un fi'l-ard wa laa
fi'l-samaa' wa huwa al-samee' al-'aleem (In the name ofAllaah with
Whose namenothing is harmed on earth or in heaven, and He is the
All-Seeing, All-Knowing), three times, and is then harmed by
anything."
Classed as saheeh by al-Albaani in Saheeh al-Tirmidhi.
And al-Tirmidhi (2516) narrated that Ibn 'Abbaas said: I was behind
the Messenger ofAllaah (peace and blessings of Allaah be upon him) one
day and he said: "O boy, I shall teach you some words. Be mindful
Allaah and Hewill take care of you. Be mindful of Allaah and He will
protect you. If you ask then ask of Allaah, and if you seek help then
seek help from Allaah. Know that if the nation were to gather together
to benefit you in some way, they wouldnot benefit you except in
something that Allaah has decreed for you, andif they were to gather
together to harm you in some way, they would not harm you except in
something that Allaah has decreed for you. Thepens have been lifted
and the pages have dried." Classed as saheehby al-Albaani in Saheeh
al-Tirmidhi.
Ibn Taymiyah (may Allaah have mercy on him) said: This indicates that
nothing can really bring benefit or cause harm but Allaah.
Thirdly:
Because describing Allaah as causing harm may imply some kind of
imperfection, the scholars stated that this should not be mentioned
unless it is accompanied by a statement that He also the bringer of
benefit, may He be glorified and exalted. So one should say al-Daarr
al-Naafi', just as it is also said al-Qaabid al-Baasit (the Withholder
the Bestower) and al-'Afuw al-Muntaqim (the Forgiving the Vengeful).
Ibn al-Qayyim (may Allaah have mercy on him) said: Some of His names
may be used alone or in conjunction with others. This applies to most
of His names, such as al-Qadeer (the All-Powerful), al-Samee' (the
All-hearing), al-Baseer (the All-Seeing), al-'Azeez (theAlmighty), and
al-Hakeem the most Wise). One may call uponhim with these names alone
or in conjunction with others. So you may say: Yaa 'Azeez, Yaa Haleem,
Yaa Ghafoor, Yaa Raheem. Each name may be used on its own. Similarly
when praising Him and speaking of Him, they may be used alone or
together.
And there are some which may not be used alone, rather they must be
used with others that carry an opposite meaning, such as al-Maani',
al-Darr and al-Muntaqim. It is not permissible to use these alone
without their opposite meanings. Theyshould be used in conjunction
with the names al-Mu'ti, al-Naafi' and al-'Afuw. So He is al-Mu'ti
al-Maani' (the Giver, the Withholder), al-Daarr al-Naafi' (the Causer
of harm the Bringer of benefit), al-Muntaqim al-'Afuw (the Vengeful
the Forgiving), al-Mu'izz al-Mudhill (the Honourerthe Abaser), because
perfection lies in each ofthese names being accompanied by its
opposite: giving and withholding, benefiting and harming, forgiving
and wreaking vengeance. What is meant here is that Allaahalone is the
Lord and hascontrol over His creation.As for praising Him by
mentioning withholding, vengeance and harm on their own, this is not
right. These "twin" names are to be regarded as one name that cannot
be separated. Hence they do not appear on their own and cannot be
mentioned except in conjunction with their opposite. If you say: Yaa
Mudhill, Yaa Daarr, Yaa Maani' and you speak about that, you are not
praising Him unless you also mention the opposite name. End quote from
Badaa'i' al-Fawaa'id (1/132)
See also question no. 20476
Fourthly:
It must be noted that what is required of a person with regard to this
matter is to believe that Allaah is alone in HisLordship over His
creation, may He be glorified, and the powerof creation and the
command belong to Him alone, and there is none who can contend with
Him in His sovereignty orrepel His command or put back His Judgement.
Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:
The Lord, may He be glorified, is the Sovereign and Controller, the
Giver and the Withholder, the Causer of harm and the Bringer of
benefits, the One who lowers and the One Who raises, the Honourer and
the Abaser. The one who testifies that the Giver, the Withholder, the
Causer of harm, the Bringer of benefits, the One who lowers, the
OneWho raises, the Honourer, the Abaser, is anyone other than Him has
associated someone else with Him in His Lordship (ruboobiyyah). But if
he wants to rid himself of this shirk let him look at the First Giver,
and thank Him for the blessings that He has bestowed upon him, then
let him look at one who has done him a favour and reciprocate in kind,
because all blessings come from Allaah as He says (interpretation of
the meaning):
"And whatever of blessings and good things you have, it is from Allaah"
[al-Nahl 16:53]
"On each __ these as well as those __We bestow from the Bounties of your Lord"
[al-Isra' 17:20]
So Allaah is the true Giver, He is the One Who created provision,
decreed it and caused it to reach whoever He wills of His slaves. The
Giver is the One Who gave it to you and motivated others to giveto
you. He is the First andthe Last. The same applies to everything that
we have mentionedwith regard to His Lordship (ruboobiyyah).
Whoever adopts this attitude will free himselffrom servitude to other
creatures and from looking at them, and he will spare people from his
blame and criticism of them. Tawheed will become established in his
heart, his faith will become stronger and he will find peace of mind
and enlightenment. Whoever puts his trust inAllaah, He is sufficient
for him.
Hence al-Fudayl ibn 'Iyaad (may Allaah have mercy on him) said:
Whoever knows people as they really are will have peace of mind,
meaning – and Allaah knows best – that they can neither bring benefit
nor cause harm.

The four aspects of belief in Al-Qadr (Divine Decree)

meaning Allaah's predestination of measurements and sustenance of
everything and everyone, according to His Knowledge and Wisdom. It
comprises the following four aspects:
1. Knowledge - The belief that Allaah's knowledge encompasses
everything, every matter, major or minor, and the time frame of
everything that happens in this universe. Allaah's Knowledge
encompasses all of His actions and actions takenby His slaves.
2. Pre - Recording - The belief that Allaah recorded everything in a
Tablet that He kept with Himself, called 'Al-Lawh Al-Mahfooth' (The
Preserved Tablet). Allaah Says ((what means)): " Do you not know that
Allaah knows what is in the heaven and earth? Indeed that is in a
Record[i.e., Al-Lawh Al-Mahfooth]. Indeed that, for Allaah, is easy."
[Quran 22:70] Abdullaah bin 'Amr bin Al-'Aas said that he heard the
Messenger of Allaah say: "Allaah recorded the measurement of all
matters pertaining to creation fifty thousand years before He created
the heavens and earth." [Muslim]
3. The Will of Allaah - The belief that nothing, whether related to
Allaah's actions or actionstaken by His slaves, can occur without His
permission. Allaah Says (what means): "And your Lord creates what He
wills and chooses..." [Quran 28:68] And (what means): "…And Allaah
does what He wills." [Quran 14:27] And (what means) "It is He who
forms you in the wombs however He wills…" [Quran 3:6] As for actions
taken by His creation, Allaah Says (what means): "…And if Allaah had
willed, He could have given them power over you, and they would have
fought you." [Quran 4:90] And (what means): "…And if Allaah had
willed, they would not have done so. So leave them and that which they
invent." [Quran 6:137]
4. Creation - The belief that Allaah created all creation, all what
they possess of attributes, andall their actions. Allaah Says (what
means): " Allaah is the Creator of allthings, and He is, over all
things, Disposer of affairs." [Quran 39:62] And (what means): "…He has
created each thing and determined it with [precise] determination."
[Quran: 25:2]Also, Ibraaheem said to his people (what means): "While
Allaah created you and that which you do?" [Quran 37:96]
Believing in Al-Qadr, as described above, does not mean that people
have no power over the actions they choose to take. The Sharee'ah
(Islamic Law) as well as reality, confirm man has a will of his own:
As for the Sharee'ah, Allaah Says about one's own will (what means):
"…So he who wills may take to his Lord a [way of] return [by obeying
hiscommandments]." [Quran78:39] And (what means): "So come to your
place of cultivation however you wish …" [Quran 2:223] As for one's
own power over his actions, Allaah Says (what means):" So fear Allaah
as much as you are able and listenand obey…" [Quran 64:16] And (what
means): "Allaah does not charge a soul except [with that within] its
capacity. It willhave [the consequence of] what [good] it has gained,
and it will bear [the consequence of] what [evil] it has earned…"
[Quran 2:286]
As for reality, every human knows that he has a power and a will ofhis
own. He uses his power and will to indulge in or avoid actions of his
choice. People distinguish between what they do bytheir own power and
between what they have no power over, like shivering due to illness
orthe extreme cold. However, the power and will of mankind is under
the control of Allaah's Will and Power; Allaah Says (what means): "
For whoever wills among you to take a right course. And you do not
will except that Allaah wills – Lord of the worlds." [Quran 81:28-29].
The universe isAllaah's property and nothing happens in His Kingdom
without His Knowledge and Permission.
Belief in Al-Qadr, as explained above, does not provide an excuse
formankind to sin or abandon what they are obligated to do. This
excuse can be refuted by the following seven arguments:
1. Allaah Says (what means): " Those who associated with Allaah will
say: 'If Allaah had willed, we would not have associated [anything]
and neither would our fathers, nor would we have prohibited anything.'
Likewise did those before deny until they tasted Our punishment. Say:
'Do you have any knowledge that you can produce for us?' You follow
not except assumption, and you are not but falsifying." [Quran 6:148]
The disbelievers did not have a valid excuse when they said that what
they did was according to Al-Qadr.If this excuse was valid, then why
will Allaah punish them for their sins?
2. Allaah Says (what means): "[We sent] messengers as bringers of good
tidings and warners so that mankind will have no argument against
Allaah after the messengers. And ever is Allaah Exalted in Might and
Wise." [Quran 4:165] Sending the Messengers also took place
accordingto Al-Qadr. This is why thedisbelievers cannot use Al-­Qadr
as an excuse for not believing, because Al-Qadr provided them with the
means to escapeAllaah's punishment by following His Messengers,may
Allaah exalt their mention.
3. Ali Ibn Abu Taalib narrated that the Prophet said: "The final
destination, in Hell or Paradise , is already determined for each one
of you." A man said: "Should we depend on this fact, O Messenger of
Allaah?" (Meaning, to abandon doing good deeds) He said: "No! Perform
(good) deeds, because everyone will behelped (to go on the paththat he
chooses and reach his destiny)." Then he read the verse (which means):
"As for he who gives [in charity] and fears Allaah." [Quran 92:5]"
4. Allaah conveyed His commandments to His slaves and did not require
them to do what is beyond their capacity; He says: "So fear Allaah
asmuch as you are able…" [Quran 64:16] And: "Allaah does not charge
asoul except [with that within] its capacity…" [Quran: 2:286] If the
slaveis forced to do whatever deeds he performs, then Allaah would
have required from him what is beyond his capacity, and this is a
false belief. For this reason, Allaah forgives sins that take place
because of ignorance or forgetfulness.
5. Al-Qadr is a matter of Allaah's Knowledge. No one can uncover his
own Qadr except after it occurs. One's intention toperform a deed
precedes the action itself. He does not know what Al-Qadr holds for
him. Therefore, Al-Qadr is not a valid excuse for sinning and
abandoning the commandments of Allaah.
6. One always seeks what is convenient for him. No one of sane mind
would abandon what brings material benefit to him, saying that Al-Qadr
forced him to take this course of action. Therefore, why would one use
Al-Qadr as an excuse for abandoning what brings benefit to him in
matters of religionand not do the same for matters of life?
7. If one of those who abandon the commandments of Allaah and indulge
in sinning comes under attack of hishonour or possessions, would he
accept the excuse of the attacker, if he says that he attacked him
because it was his Qadr to attack him, and therefore he is not to be
blamed? Indeed no!
Therefore, why does this person refuse Al-Qadr as an excuse for
whoever attacked him, and at the same time use Al-Qadr as his excuse
for abandoning Allaah's rights on him?
It was reported that a man who was caught stealing was brought to
'Umar Ibn Al-Khattaab who ordered that this man's hand be cut off. The
man said: "Wait, O leader of the believers! I only stole because this
was in the Qadr of Allaah." 'Umar replied "And we are amputating your
hand because it is in

The story of Prophet Ayyoob -II

Ayyoob is tested through his health
After failing to make Ayyoob give up his worship of Allaah after
destroying his wealth and children, Iblees (Satan), may Allaah curse
him, called on Allaah: "O my Lord! Ayyoob's wealthis gone, his
children are dead, but he is still healthy in body, and as long as he
enjoys good health he will continue toworship You in the hope of
regaining his wealth and producing more children. Grant me authority
over his body so that I may weaken it. He will surely neglect
worshipping You and willthus become disobedient."
Allaah wanted to teach Iblees a lesson that Ayyoob was a devoted
servant of his Lord, so He granted Iblees his third request but placed
a condition: "Igive you authority over his body but not over his soul,
intellect or heart, for in these places residesthe knowledge of Me
andMy religion."
Armed with this new authority, Iblees began to take revenge on
Ayyoob's body, and filled it with disease until it was reduced to mere
skinand bone and he suffered severe pain. But through all the
suffering, Ayyoob remained strong in his faith, patiently bearing all
the hardships without complaining.
Allaah's righteous servantdid not despair or turn toothers for help
but remained hopeful of Allaah's mercy. Even closerelatives and
friends deserted him. Only his kind, loving wife stayed with him. In
his hour of need, she showered her kindness on him and cared for him.
She remained his sole companion and comforter through the many years
of suffering.
The life-summary of Ayyoob
Imaam Ibn 'Asaakir narrated: "Ayyoob was a man having much wealth of
all kinds; beasts, slaves, sheep, vastlands, and many children.All
those favours were withdrawn from him andhe was physically afflicted
as well. Never a single organ of his was sound, except his heart and
tongue, with both ofwhich he glorified Allaah,the Almighty,
constantly, day and night. His disease lasted for a long time until
his visitors felt disgusted with him. His friends kept away from him
and people abstained from visiting him. No one felt sympathy for him
except his wife. She took good care of him, knowing his former charity
and pity for her."
Therefore, Iblees became desperate. He consulted his helpers, but they
could not advise him. They asked: "How is it that your cleverness
cannot work against Ayyoob, yet you succeeded in misleading Aadam, the
father of man, out of Paradise ?"
Iblees went to Ayyoob's wife in the form of a man. "Where is your
husband?" he asked her. She pointed to an almost lifeless form
crumbled onthe bed and said: "There he is, suspended between life and
death." Iblees reminded her of the days when Ayyoob had good health,
wealth and children. Suddenly, the painful memories of years of
hardship overcame her, and she burst into tears. She said to Ayyoob
:"How long are you going to bear this torture from our Lord? Are we to
remain without wealth, children or friends forever? Why don't you call
upon Allaah to remove this suffering?"
Ayyoob sighed, and ina soft voice replied:"Iblees must have whispered
to you and made you dissatisfied. Tell me, how long did I enjoy good
health and riches?" She replied:"Eighty years." Then Ayyoob asked:
"How long have I been suffering like this?" She replied: "Seven
years." Ayyoob then told her:"In that case I am ashamed to call on my
Lord to remove the hardship, for I have not suffered longer than the
years of my good health and plenty. It seems your faith has weakened
and you are dissatisfied with the fate of Allaah. If I everregain
health, I swear I will punish you with a hundred strokes! From this
day onward, I forbid myself to eat or drink anything by your hand.
Leave me alone and let my Lord do with me as Hepleases."
Crying bitterly and with aheavy heart, she had no choice but to leave
him and seek shelter elsewhere. In this helpless state, Ayyoob turned
to Allaah, not to complain, but to seek His mercy, saying (what
means): "…'Indeed, adversity has touched me, and You are the most
merciful of the merciful.' SoWe responded to him and removed what
afflicted him of adversity. And We gave him [back] his family and the
like thereof with them as a mercy from Us and a reminder for the
worshippers [of Allaah]." [Quran 21:83-84]
Almighty Allaah records Prophet Ayyoob's invocation in the verses
(which mean): "And remember Our servant Ayyoob, when he called to his
Lord: 'Indeed, Satan has touched me with hardship and torment.' [So he
was told]: 'Strike [the ground] with your foot; this is a [spring for]
a cool bath and drink.' And We granted him his family and a like
[number] with them as mercy from Us and a reminder forthose of
understanding." [Quran 38:41-43]
Ayyoob obeyed this instruction, and almost immediately his good health
was restored. Meanwhile, his faithful wife could no longer bear to be
parted from her husband and returned to him to beg his forgiveness,
desiring to serve him. On enteringher house, she was amazed at the
sudden change: Ayyoob was again healthy! She embraced him and thanked
Allaah for His mercy.
Ayyoob was worried, for he had taken an oath to punish her with a
hundred strokes if he had regained health but he had no desire to hurt
her. He knew if he did not fulfil the oath, he would be guilty of
breaking a promise to Allaah. Therefore, out of His wisdom and mercy,
Allaah came to the assistance of His faithful servant and advised him
with (what means): "…'Takein your hand a bunch [of grass] and strike
with it and do not break your oath.' Indeed, We found him patient, an
excellent servant. Indeed, he was one who repeatedly turned back [to
Allaah]." [Quran 38:44]
Abu Hurayrah narrated that the Prophet said: " While Ayyoob was naked,
taking a bath,a swarm of gold locusts fell on him, and so he started
collecting them in his garment. His Lord called him: "O Ayyoob! Have I
not made you too rich to need what you see?" He said: "Yes, My Lord!
But I cannot shun Your [Al-Bukhaari]

Proofs of the existence ofAllaah

Mankind, in general, has maintained a belief in the existence of the
Creator of the Universe since time immemorial. The duty of the
prophets of Allaah was not so much to inform their people of Allaah's
existence as to warn them against associating others with Him, and to
teach them how to serve Him. Allaah Says (what means): "Their
messengers said, 'Is there any doubt concerning Allaah, the originator
of the Heavens and the Earth?'" [Quran 14:10]
The early Muslim scholars did not even have to address the issue of
the Existence of Allaah, for it was a blatantly obvious fact, which
nobody questioned. It was only around the fourth century after the
Prophet's migration to Madeenah, when people's doctrine started being
infiltrated with atheism and permeated by unbelief, that the scholars
had to address the issue.
The existence of Allaah is established by various categories of
proofs, which may be conveniently classified under four categories.
Scriptural evidence
The major religions of the world have scriptures, which teach the
existence of the Creator. In particular, the Quran, the only revealed
book which has remained totally intact and preserved, establishes the
existence of Allaah by compelling rational arguments, while at the
same time serving as an enduring miracle testifying to His reality. It
decisively establishes His uniqueness and non-resemblance to creation,
and emphasizesthat worship is only for Him.
The proof of "Fitrah" (natural inborn belief in Allaah)
As already mentioned, the human being has an inherent and inborn
recognition of his Creator. This is a consequence of a pledge which
Allaah took from the soul of every one of us before we came into this
world, Allaah Says (what means): "And [remember], when your Lord took
from the children of Aadam,their children behind them, and made them
testify over their ownselves, [saying to them], 'Am I not your Lord?'
They said, 'Yea.'" [Quran 7:172]
Every human being is born with this natural disposition, which is
called in Arabic " Fitrah ". Abu Hurayrah has reported that the
Messenger of Allaah ( ) said: "Every child is born upon Fitrah, then
it is his parents who make him Jewish, or Christian, or Magian
(Zoroastrian), just as an animal delivers a perfect baby animal; do
you find it mutilated?" [Al-Bukhaari]
But, this "Fitrah" sometimes becomes latent, especially when the human
being is in a corrupt and spiritually degenerate environment,which is
devoid of reminder and exhortation towards the Lord. The " Fitrah "
surfaces, however, in times of calamity and distress. How many avowed
atheists find themselves raising their hands to the skies in
supplication when in affliction! And how do the staunch unbelievers
cry out for deliverance when they are faced withdeath!
Allaah Says (what means): "[Allaah] it is who causes you to travel
over land and sea; until, when you are in the ships, and they sail
with [their passengers] with a fair breeze, and they are glad therein,
a tempestuous wind reaches them, waves are coming at them from
everywhere, and they think that they are overwhelmed therein; [then]
they call to Allaah, making their faith pure for Him [alone], 'IfYou
save us from this, we will surely be among the thankful!'" [Quran
10:22] Yet, this sincerity is often short-lived. Allaah Says (what
means): "Then, when He saves them, behold, they rebel upon the earth
wrongfully." [Quran, 10:23]
Mankind is all too apt, during the course of his daily life of comfort
and enjoyment, to forget his Lord. Allaah Says (what means): "And when
some trauma touches man, he calls to his Lord, turning repentant to
Him. Then, when He grants him a favor from Himself, he forgets that
for which he called to Him before, and sets up partners to Allaah."
[Quran 39:8]
It is to awaken and alert this " Fitrah " that Allaah, in His mercy
and wisdom,sent Messengers to remind people of their true religion,
and to direct them towards fulfilling their commission of serving
their Lord. Allaah has ordered His prophet to proclaim, Allaah Says
(what means): "O mankind! Ifyou are in [any] doubt regarding my
religion, then [know that] I do not worship those whom you worship
besides Allaah, but I worship Allaah Who will take your souls." [Quran
10:104]
The specific mention of death here drives home the stark reality,
which even the pagans must concede to when faced with the glaring,
intuitive evidence, that Allaah alone causes death. The rational
individual, then, should prepare for this inevitability by responding
to his Lord. Islam is merely a hearkening by man to hisnature, an
acceptance of that which is naturally good and intuitively right.
Allaah Says (what means): "So, set your face toward the religion in
uprightness. That is the "Fitrah" of Allaah, upon which He has created
mankind. Let there be no changing of Allaah's creation." [Quran 30:30]
There are others who stubbornly resist this truth and reject Allaah's
message when it is presented before them, although they are well aware
of its veracity. Thiswas the attitude of Pharaoh and his supporters,
and its consequences are severe,in this world and the Hereafter,
Allaah Says (what means): "They rejected[Our signs], although their
own souls were convinced of their truth, [and this they did] out of
iniquity and arrogance. See, then,what was the sequel for those who
cause corruption!" [Quran 27:14]
Yet, even hardened deniers who stand in the way of truth and resist it
may grab hold of it at thelast moment, before it is too late, for on
account of the surfacing of the " Fitrah ", a disbeliever who is faced
with death on the battlefield may suddenly embrace Islam. The Muslim
who fights in Jihaad will similarly be exposed to death frequently,
thus enhancing and sharpening his awareness of Allaah.
Rational proof
It is intuitively obvious, and confirmed by science, that the
universehad a beginning. Every action requires a doer, and thus the
existence of creation necessarily indicates the existence ofthe
Creator. Allaah appeals to the human mind and rationality in the
Quran, saying, (whichmeans): "Were they created from nothing, or are
they [themselves] the creators?" [Quran 52:35]. Quite obviously, we
have been created, and brought into existence after beingnon-existent,
and it is also plain that we do not create ourselves.
A few years ago, the sands in the "Rub' Al-Khaali" desert (the Empty
Quarter ) were blown away by a windstorm to reveal the ruins of a city
that had been covered by the sands. Scientists began toexamine the
contents of the city to try to determine the period in which it had
been built. Nobody among the archaeologists or others even suggested
that this city could have appeared as a result of the natural actions
of the wind, rain, heat and cold, and not bythe actions of man. If
anyone had suggested such a thing, people would have regarded him as
crazy and would have taken pity on him. So how about if someonehad
said that this city was formed by the air from nothing in the far
distant past, then it settled on the earth?
Having recognized the necessity of the existenceof a Creator, one then
realizes that there can only be one Creator. Allaah Says (what means):
"If there were in [the heavens and the earth] gods other than Allaah,
[the heavens and earth] would surely have been disordered." [Quran
21:22] Allaah Says (what means): "Allaah has not taken a son, nor is
there any god with Him, for in that case, each god would assuredly
have championed that which he created, and some of them would surely
have overcome others. Glorified be Allaah above that which they
allege!" [Quran, 23:91] Further, this one and onlyCreator cannot
possibly resemble creation. Allaah Says (what means): "Is, then, He
Who creates, like he who does not create? Do you not reflect?" [Quran
16:17]
Perceptual experience
We witness and experience the answering of prayers, and this in itself
indicatesthe existence of Allaah. Allaah Says (what means): "When you
sought help of your Lord, and He answered you." [Quran 8:9]
Al-Bukhaari and Muslim have both narrated the Prophet's saying in
whicha bedouin asked the Prophet ( ) to pray for rain, since crops
were perishing and people were starving. The prophet prayed to Allaah
for rain, and almost immediately clouds began to gather and it began
raining heavily. Also in this category of evidence are the miracles
which people witness at the hands of their prophets, including the
splitting of the moon by Muhammad ( ), and the enduring miracle of the
Quran.
Finally, we should bear inmind that abundant as the proofs may be,
they are only of avail to those who honestly and sincerely search for
the truth. As for those obdurate ones who simply refuse to believe,
they will not cease their idle disputation. Allaah Says (what means):
"And they say, 'Our hearts are in a covering from that to which you
call us, and in our ears is a deafness, and between us and you is a
veil, so act, we [also] are acting." [Quran 41:5] Allaah Says (what
means): "Those against whom the decree of your Lord has been verified,
will not believe, although every sign should come to them, until they
see the painful punishment."