Dought & clear - , Can anyone bring the dead back to life?.

Can you revive a dead person ?.
Praise be to Allaah.
One of the basic principles of sound belief ('aqeedah) is belief in
Allaah and that He is the only One Who can give life and cause death.
The one who claims that someone other than Allaah is able to give life
and cause death is a kaafir. Even the mushrikeen in their Jaahiliyyah
(ignorance) did not believe such a thing of their idols and gods.
Allaah says (interpretation of the meaning):
"How can you disbelieve in Allaah? Seeing that you were dead and He
gave you life. Then He will give you death, thenagain will bring you
to life (on the Day of Resurrection) and then unto Him you will
return"
[al-Baqarah 2:28]
"and it is He Who gives life to the dead, and it is He Who is Able to
do all things"
[al-Hajj 22:6]
"It is He, Who gave you life, and then will cause you to die, and will
again give you life (on the Day of Resurrection).Verily, man is indeed
an ingrate"
[al-Hajj 22:66]
Allaah has stated that other so-called gods are incapable of creating,
granting provision, giving life or causing death.
Allaah says (interpretation of the meaning):
"Allaah is He Who created you, then provided food for you, then will
cause you to die, then (again) He will give you life (on the Day of
Resurrection). Is thereany of your (so-called) partners (of Allaah)
that do anything of that? Glory be to Him! And Exalted be He above all
that (evil) they associate (with Him)"
[al-Room 30:40]
Shaykh Muhammad al-Ameen al-Shanqeeti said:
The words of Allaah in this verse - "Is there any of your (so-called)
partners (of Allaah) that do anything of that? Glory be to Him! And
Exalted be He above all that (evil) they associate (with Him)" -
clearly indicate that not one of those partners was able to do
anything of that which is mentioned in the verse, including giving
life, which is referred to in the words "created you", causing death,
which is referred to in the words "will cause you to die", and
resurrecting, which is referred to in the words "then (again) He will
give you life". Allaah states that they do not have the power of
resurrection in the words (interpretation of the meaning):
"Or have they taken (for worship) aalihah (gods) from the earth who
raisethe dead?"
[al-Anbiya' 21:21]
Allaah states that they donot have the power of giving life or
resurrecting, as He says (interpretation of the meaning):
"Say: 'Is there of your (Allaah's so-called) partners one that
originates the creation and then repeats it?' Say:'Allaah originates
the creation and then He repeats it. Then how are you deluded away
(fromthe truth)?'"
[Yoonus 10:34]
And He states that He alone is the One in Whose hand are death and
life, in many verses, such as the following (interpretation of the
meaning):
"And no person can ever die except by Allaah's Leave and at an appointed term"
[Aal 'Imraan 3:145]
"And Allaah grants respite to none when hisappointed time (death) comes"
[al-Munaafiqoon 63:11]
"Verily, the term of Allaah when it comes, cannot be delayed"
[Nooh 71:4]
"How can you disbelieve in Allaah? Seeing that you were dead and He
gave you life. Then He will give you death, thenagain will bring you
to life (on the Day of Resurrection) and then unto Him you will
return"
[al-Baqarah 2:28]
"They will say: 'Our Lord! You have made us to die twice (i.e. we were
deadin the loins of our fathers and dead after our life in this
world), and You have given us life twice (i.e. life when we were born
and life when we are resurrected)!'"
[Ghaafir 40:11]
And there are other similar verses.
What we have mentioned of how theseverses explain one another is
something that no Muslim has any excuse for not knowing. End quote.
Adwa' al-Bayaan (6/271).
One of the signs or miracles of 'Eesa ibn Maryam (peace be upon him)
was that he was able to bring the dead back to life by Allaah's Leave;
'Eesa (peace be upon him) would not have been able to do that if his
Lord had not willed it.
Allaah says (interpretation of the meaning):
"And will make him ['Eesa (Jesus)] a Messenger to the Children of
Israel (saying): 'I have come to you with a sign from your Lord, that
I design for you out of clay, a figure like that of a bird,and breathe
into it, and it becomes a bird by Allaah's Leave; and I healhim who
was born blind,and the leper, and I bring the dead to life by Allaah's
Leave'"
[Aal 'Imraan 3:49]
"(Remember) when Allaah will say (on the Day of Resurrection). 'O
'Eesa (Jesus), son of Maryam (Mary)! Remember My Favour to you and to
your mother when I supported you with Rooh-ul-Qudus [Jibreel
(Gabriel)] so thatyou spoke to the people in the cradle and in
maturity; and when I taught you writing, Al-Hikmah (the power
ofunderstanding), the Tawraat (Torah) and the Injeel (Gospel); and
when you made out of the clay, a figure like that of a bird, by My
Permission, and you breathed into it, and it became a bird by My
Permission, and you healed those born blind, and the lepers by My
Permission, and when you brought forth the dead by My Permission'"
[al-Maa'idah 5:110]
As for what his opponent said to Ibraaheem (peace be upon him) about
being able to give life and cause death, this is among the most
foolish and falsest of claims. Hence when Ibraaheem (peace be upon
him) debated with him he defeated that kaafir in argument and proved
the falseness of his claim.
Allaah says (interpretation of the meaning):
"Have you not looked at him who disputed with Ibraaheem (Abraham)
about his Lord (Allaah), because Allaah had given him the kingdom?
When Ibraaheem (Abraham) said (to him): 'My Lord (Allaah) is He Who
gives life and causes death.' He said, 'I give life and cause death.'
Ibraaheem (Abraham) said, 'Verily, Allaah brings the sun from the
east; then bringit you from the west.' So the disbeliever was utterly
defeated. And Allaah guides not the people, who are Zaalimoon
(wrongdoers)"
[al-Baqarah 2:258]
No human being can claim that he is able to bring the dead back to
life. If anyone claims that, then here are the Messengers, Prophets
and great men who died- let him bring them back to life if his claim
is true!

Dought & clear - , He is asking about a book about the ninety-nine names of Allaah.

I would like to know the fatwa on a book called"the 99 beautiful names
of allah" written by moulana mohammed idnees meerthi.
Praise be to Allaah.
We do not know of this book and we have not read it so we cannot pass
any comment on it. But the scholars, both classical and contemporary,
have studied the ninety-nine names of Allaah that the Prophet (peace
and blessings of Allaah be upon him) referred to when he said: "Allaah
has ninety-nine names, one hundred less one; whoever memorizes them
will enter Paradise." Narrated by al-Bukhaari (2736) and Muslim
(2677).
Many scholars have striven to derive the names of Allaah from
theQur'aan and Sunnah, and they have laid out guidelines by means of
which they found out the names of Allaah, mayHe be exalted.
We should point out twothings here:
1 – The scholars have defined these names of the basis of what each
one of them thought was appropriate, and we cannot be certain that
these are what the Messenger (peace and blessings of Allaah be upon
him) meant.
2 – The hadeeth that is narrated by al-Tirmidhi in which these names
are listed is da'eef (weak) according to the consensus of the You

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