Belief in the divine scriptures

The Holy Quran
The Holy Quran is the Divine Book - the miracle revealed to Muhammadfrom Allaah.
As Muslims, we say: "There is nothing worthy of worship except Allaah
and Muhammad is His Slave and Messenger." The Quran is a book that
could not have been compiled by any human being, nor could it have
been revealed by anyone but Allaah. Therefore, anyone who alleges that
Muhammadproduced the Quran is attributingdivinity to him, refusing to
acknowledge him as a Prophet and is virtually describing him as 'God'.
Allaah states in the Quran )what means(:"And you did not recite before
it ]i.e., the Quran[ any scripture, nor did you inscribe one with your
right hand. Then ]i.e., otherwise[ the falsifiers would have had cause
for doubt."]Quran 29:48[
Muhammadwas unlettered. He never went to school and could not read or
write; in fact, there was no school in his town at that time.
Furthermore, the country he was born in had not known much of
civilisation or progress. How, then, could such aperson produce a work
like the Holy Quran? He came from a village surrounded by dark
mountains and the wilderness of the desert – a remote place, unheard
of at that time. No one in that village had any knowledgeof the
philosophy of Greece and Rome, or of the literature of Indiaand
Persia. It was a village, devoid of any academic tradition and
activity. There was no one there with even a minimum level of
education and knowledge.
The Holy Quran excels in both its literary values and its unique
treatment of law. It contains an entire legal system which is perfect
in every detail. As for the theology therein, and the knowledge of the
unseen, it givesinformation which is not known to anyone - information
which the human intellect is unable to perceive. It reveals laws and
phenomena on the subject of nature which were previously unknown, and
not only during the time of the Prophet- some of these laws were
discovered thirteen hundred years later, while others still remain
undiscovered.
The Holy Quran challenges all humanity. Humanity and jinn are asked
to produce ten chapters, orat least one, like the chapters of the Holy
Quran, but they failed to produce even one chapter, as Allaah Almighty
Says )what means(:"Or do they say: 'He ]i.e., Muhammad[ invented it.?'
Say: 'Then bring ten chapters like it that have been invented and call
upon ]for assistance[ whomever you can besides Allaah, if you should
be truthful.'"]Quran 11:13[
There are more facts and information that still remain undiscovered,
yet are written about in the Holy Quran. Every now and then scholars
extract new information from it, and contribute to human knowledge in
general and to the better understanding of Islam in particular.
Faith in other revealed books
Muslims believe in the Holy Quran and all the other revealed Books
mentioned in it. These are: the Scrolls )of Ibraaheem(, the Psalms
)revealed to Prophet Daawood(, the Torah )revealed to Moosa( and
theGospel )revealed to 'Eesaa(.
The Holy Quran was revealed to confirm the true and original message,
as well as to expose the distortions made to the earlier messages;
Allaah Says )what means(:"And We have revealed to you, ]O Muhammad[,
the Book ]i.e., the Quran[ in truth,confirming that which preceded it
of the Scripture and as a criterion over it. …"]Quran 5:48[
We therefore believe in the other revealed books where they tie in
with what is said in the Holy Quran but reject all that is contrary to
it.
1- The Scrolls of Ibraaheem
Allaah informs us about what is mentioned in the Scrolls of Ibraaheem
and is repeated in the Scrolls of Moosaa; Allaah, the Most Exalted,
Says )what means(:"That no bearer of burdens will bear the burden of
another."]Quran 53:38[
The Quran refers to the Scrolls of Ibraaheemin the verse )which
means(:"But you prefer the worldly life, while the Hereafter is better
and more lasting. Indeed, this is in the former scriptures, the
scriptures of Ibraaheem and Moosaa."]Quran 87:16-18[
2- The Psalms )Zaboor(
Allaah Says )what means(:"…And to Daawood We gave the book ]of
Psalms[."]Quran 4:163[
It was mentioned in the Psalms that the righteous will inherit
theearth. Allaah Almighty Says in the Holy Quran )what means(:"And We
have already written in the book ]of Psalms[ after the ]previous[
mention ]i.e., the Torah[ that the righteous will inherit the
earth."]Quran 21:105[
The earth in this verse may perhaps mean Paradise, as is understood
from another verse )which means(:"And they will say: 'Praise to
Allaah, who has fulfilled for us His promise and made us inherit the
earth ]so[ wemay settle in Paradise wherever we will. And excellent is
the reward of ]righteous[ workers.'"]Quran 39:74[
3- The Torah
The Torah is also a book revealed by Allaah. It contained guidance for
people as well as Divine commandments; Allaah Says )what means(:"But
how is it that they come to you for judgement while they have the
Torah, in which is the judgement of Allaah?..."]Quran 5:43[
He Almighty also Says )what means(:"Indeed, We sent down the Torah, in
which was guidanceand light."]Quran 5:44[
And among the Divine commandments it contained were, as Allaah informs
us in the Quran )what means(:"And We ordained for them therein ]i.e.,
inthat Torah[: a life for a life, an eyefor an eye, a nose for a nose,
and an ear for an ear, a tooth for a tooth, and for wounds is legal
retribution …"]Quran 5:45[
The Torah also contained glad tidings about the coming of our Prophet
Muhammad. Allaah Says )what means(:"Those who follow the Messenger,
the unlettered prophet, whom they find written ]i.e., mentioned[ in
what they have of the Torah…"]Quran: 7:157[
The Torah described the believers, as Allaah gave reference in the
Quran Saying )what means(:"Muhammad is the Messenger of Allaah; and
those with him are forceful against the disbelievers, merciful amongst
themselves. You see them bowing and prostrating ]in prayer[, seeking
bounty from Allaah and ]His[ pleasure. Their mark ]i.e., sign[ is on
their faces ]i.e., foreheads[ from the trace ofprostration. That is
their description in the Torah..."]Quran48:29[
4- The Injeel )Gospel(
Regarding the Injeel, Allaah Says )what means(:"…And We gave him
]i.e., 'Eesaa Son of Maryam[ the Gospel, in which was guidance and
light and confirming that which preceded it of the Torah…"]Quran 5:46[
Allaah also confirms that the Injeel contained Divine Laws by Saying
)what means(:"And let thepeople of the Gospel judge by what Allaah has
revealed therein."]Quran 5:47[
We are also informed that the Injeel comprises the amended laws of the
Torah; Allaah Says )what means(:"And ]I have come[ confirming what was
before me of the Torah and to make lawful for you some of what was
forbidden to you…"]Quran 3:50[
The Injeel, like the Torah, conveyed glad tidings of the advent of
Muhammadand a description of the believers. Thus,we believe in all the
books that the Almighty has revealed and werespect all the prophets,
may Allaah exalt their mention, and believe that the only one of all
Divine Books that remained preserved in its original form is the
Quran.

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Meaning of tafweed with regard to the names and attributes of Allah )i.e., thinking that only Allah knows what ismeant(.

Praise be to Allah, I know what is meant by these four things ]with
regard to the names andattributes of Allah[: tahreef )distorting the
meaning(, ta'teel )denying the apparent meaning(, tawqeef )refraining
from discussing the meaning( and tamtheel )likening Allah to His
creation(. Butsome scholars also speakof a fifth matter, namely
tafweed )thinking that only Allah knows what ismeant(, and I do not
know what tafweed is. Can you please explain to me what it means
andthe evidence for it?
Praise be to Allah.
Firstly:
Tafweed with regard to the names and attributesof Allah, may He be
exalted, has two meanings:
1.
A correct meaning, which is affirming the wording and the meaning to
which is points, then leaving knowledge of how it is to Allah. So we
affirm the beautiful names and sublime attributes of Allah, and we
acknowledge and believe in their meanings, but we do notknow how they
are.
So we believe that Allah, may He be exalted, rose over the Throne in a
realsense as befits His Majesty, in a manner that is not like this
action on the part of human beings, but how that occurred is unknown
to us. Hence we leave knowledge of how it occurred to Allah, as Imam
Maalik and others said when asked about this rising over )istiwa'(:
The rising overis known but how is unknown.
See: Majmoo' al-Fataawaby Shaykh al-Islam ]Ibn Taymiyah[, 3/25
This is the view of Ahl as-Sunnah wa'l-Jamaa'ah: We affirm the
attributes of Allah, may He be exalted,without likening Him to His
creation or discussing how. Allah, may He be exalted, says
)interpretation of the meaning(: "There is nothing like unto Him, and
He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Ibn 'Abd al-Barr )may Allah have mercy on him( said: Ahl as-Sunnah are
unanimously agreed on affirming the attributes that are mentioned in
the Qur'an and Sunnah, and interpreting them as they appear to mean,
not metaphorically. But they do not discuss how any of them are.
Al-'Uluw li'l-'Aliy al-Ghaffaar, p.250
2.
The second meaning of tafweed, which is an incorrect meaning, is
affirming the wording without understanding what it means. So they
affirm the words only, "The Most Beneficent )Allah( Istawa )rose over(
the )Mighty( Throne" ]Ta-Ha 20:5[, then they say: We do notknow what
it means or what Allah meant by it!
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
With regard to tafweed, it is known that Allah, may He be exalted, has
commanded us to ponder the Qur'an and urged us to understand it. So
how can it be possible that we are expected to turn away from
understanding it, knowing it and pondering it?
Moreover, the text )of the Qur'an( is intended to guide us, explain to
usand bring us forth from darkness into light. But if there are parts
of this text the apparent meaning of which is falsehood and disbelief,
and we are not expectedto understand the apparent meaning or the
hidden meaning, or we are expected to understand the hidden meaning
without any reference to that hiddenmeaning in the text, in either
case the text that is addressed to us does not explain the truth, and
we do not know whether the apparent meaning of the text is falsehood
and disbelief.
In fact what these people say about the One Who addressed these words
to us, that He did not make the truth clear to us and He did not
explain it to us, yet He instructed us to believe in it; and that what
He addressed us with and commanded usto follow and refer to does not
explain the truth or disclose it, and rather the apparent meaning of
these verses may lead to disbelief and falsehood; and that He wanted
us to understand from these texts or to conclude fromthem something
for which there is no supporting evidence– allof that amounts to
something that it is known from the basic teachings of Islam that
Allah and His Messenger are above such a thing and that this tafweed
is akin to the views of the distorters and heretics. … Thus it is
clear that the view of those who promote tafweed and claim that they
are following the Sunnah and the early generations of the ummah is one
of the worst views of innovation and heresy. End quote.
Dar' at-Ta'aarud, 1/115
Shaykh Saalih al-Fawzaan )may Allah preserve him( said:
The view of the early generations was not tafweed; rather their way
was to believe in these texts as they were revealed and to affirm the
apparent meaning that is indicated by thesewords and their linguistic
usage. At the same time, they did not liken any of these )divine(
attributes to the attributes of His creation, as Allah, may He be
exalted, says )interpretation of the meaning(: "There is nothing like
unto Him, and He is the All-Hearer, the All-Seer" ]ash-Shoora42:11[.
Al-Muntaqa min Fataawaal-Fawzaan, 25/1
Shaykh Ibn Jibreen )may Allah have mercy on him( said:
The correct view is to refrain from interpreting the texts in a way
other than the apparent meaning and to affirm the divine attributes
that are mentioned in these textsaccording to the apparent meanings
indicated in these texts, yet refraining from discussion of their
nature, leaving knowledge thereof to Allah, and also believing that
they are not to be understood in a manner that likens the Lord or any
of His attributes to any of His creation. So we should not liken any
of His attributes to those of any of His creation or interpret them in
a way other than the way they are meant to be understood. End quote.
Fataawa ash-Shaykh Ibn Jibreen, 64/41
Shaykh 'Abd ar-Razzaaq 'Afeefi )may Allah have mercy on him( said:
The view of the salaf is that tafweed applies only to the nature of
the divine attributes, not themeaning. End quote.
Fataawa ash-Shaykh 'Abd ar-Razzaaq 'Afeefi, p. 104
Shaykh Ibn Baaz )may Allah have mercy on him( said:
Ahmad said concerning those who promote tafweed: They are worsethan
the Jahamis. Tafweed means saying: Only Allah knows what it means.
This is not permissible because the meaning is known to thescholars.
Maalik )may Allah have mercy on him( said: Istiwa' )rising over( is
known, but how it occurred is unknown. This was narrated from Imam
Rabee'ah ibn Abi 'Abd ar-Rahmaan and from other scholars. The meanings
of the divine attributes are known to and understood by Ahl as-Sunnah
wa'l-Jamaa'ah, such as pleasure, anger, love, rising over, smiling and
so on. These are meanings that are distinct from other meanings.
Smiling is something other than pleasure; pleasure is something other
than anger; anger is something other than love; hearing is something
other than seeing. All of them are known to be attributes of Allah,
may He be exalted, but they cannot be likened to the attributes of
created beings. End quote.
Fataawa Noor 'ala ad-Darb by Ibn Baaz, p. 65
He also said:
Imam Ahmad )may Allah have mercy on him( and other leading scholars
ofthe early generations denounced those who promoted tafweed and
regarded them as innovators because what their view implied was that
Allah, may He be exalted, addressed to His slaves something the
meaning of which they could not understand or know what He meant by
it. But Allah, may He be glorified and exalted, is far above such a
thing and Ahl as-Sunnah wa'l-Jamaa'ah know what He, may He be
glorified, meant by His words; they ascribe to Him what is implied by
His names and attributesand they declare Him to be above anything that
is not befitting to Him. They know from His words and from the words
of His Messenger )blessings and peace of Allah be upon him( that He
has the attribute of absolute perfection in allthat He has told us
Himself or that His Messenger )blessings and peace of Allah be upon
him( has told us about Him. End quote.
Majmoo' Fataawa Ibn Baaz, 3/55
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said:
Tafweed is of two types; one has to do with the meaning and the other
has to do with discussing how.
Ahl as-Sunnah wa'l-Jamaa'ah refrain from discussing how, but they do
not reject the meaning; rather theyaffirm it and explain it. Anyone
who claims that Ahl as-Sunnah are the ones who promote tafweed in the
sense of saying that only Allah knows the meaning is telling lies
about them. End quote.
Liqa' al-Baab al-Maftooh.67/24
Secondly:
Some people think that the view of the salaf is tafweed; they
misunderstand that fromwhat the salaf said about the hadeeths which
speak of the divine attributes: "Let them pass as they came without
discussing how."
But this is an incorrect understanding; rather the view narrated from
the salaf indicates that they affirmed the divine attributes according
to their meanings, but theystated that they did not know how those
attributes were.
Shaykh al-Islam Ibn Taymiyah )may Allah have mercy on him( said:
The words of Rabee'ah and Maalik, "The rising over )istiwa'( is not
unknown, how cannot be comprehended and belief in it is
obligatory",are in accordance with the words of the others, "Let them
pass as they came without discussinghow." They only stated that it is
not possible to know the nature of the attribute; they did not deny
the attribute itself.
If the scholars had believed in the mere wording, without any
understanding of the meaning in a manner that is befitting to Allah,
they would not have said "The rising over )istiwa'( is not unknownand
how cannot be comprehended", and they would not have said "Let them
pass as they came without discussing how." In that case the rising
over would not have been known; rather it would have been unknown.
Moreover, there would be no need to deny comprehension of the nature
of the attribute ifhe did not understand any meaning from the wording;
rather there would be a need to denycomprehension of the nature of the
divine attributes when the attributes are affirmed.
Moreover, the one who denies the divine attributes does not needto say
"without discussing how". The one who says that Allah is not on the
Throne does not need to say "without discussing how". Therefore if the
way of the salaf was to deny the divine attributes in end of
themselves, they would not have said "without discussing how".
Moreover, their saying "Let them pass as they came without
discussinghow" implies acceptanceof the apparent meaning of the
attributes. As these words refer to certain meanings, if the meanings
referred to are not what was intended, then they should have said: Let
these words pass whilst believing that what theyindicate is not the
intended meaning, or: Let these words pass whilst believing that Allah
is not to be described by what these words indicate. In that case they
would not be allowed to pass as they came, and in that case it would
not be said "without discussing how", because denying the nature of an
attribute that is not proven is meaningless.
End quote from al-Fataawa al-Hamawiyyah, 5/41
Shaykh Ibn 'Uthaymeen )may Allah have mercy on him( said something similar:
It is well known that the salaf said some things in general terms and
made other statements that were more specific concerning the verses
and hadeeths that speakof the divine attributes. An example of a
general statement is: "Let them pass as they came without discussing
how."
This was narrated from Makhool, az-Zuhri, Maalik ibn Anas,
Sufyaanath-Thawri, al-Layth ibn Sa'd and al-Awzaa'i.
This phrase is a refutation of those who denied the divine attributes
)ta'teel( and those who likened Allah to His creation )tamtheel(. The
words "Let them pass as they came" are a refutation of those who
denied thedivine attributes, and the words "without discussing how"
are a refutation of those who likened Allah's attributesto those of
His creation.
This also indicates that the salaf attributed sound meanings to the
texts which speak of the divine attributes, in a manner that is
befitting to Allah. This is indicatedin two ways:
1.
Their saying "Let them pass as they came". Whatis meant is accepting
themeaning indicated by these words. There is no doubt that this
wording affirms the concept in a manner that is befitting to Allah,
may He be exalted. If they did not believe that these words)that speak
of the divine attributes( had a meaning, they would have said: Let
this wording pass and do notdiscuss its meaning, and the like.
2.
Their saying: "without discussing how". It is obvious that they
affirmed the meanings of these words, because if they did not accept
themeanings of these words they would not have needed to say, Do not
discuss how. That which is denied does notexist in the first place,
soto say that we should not discuss how is meaningless. End quote.
Majmoo' Fataawa Ibn 'Uthaymeen, 4/32
And Allah knows best.

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Dought and clear - When making up missed fasts, it is essential to form the intention the night before, as is required in the case of the original fast .

I wasnt aware that ramadan fasts missed due to menstruation had to be
made up before nafl ones and I started keeping some nafl ones so is it
possiblefor me to change the intention of the previousnafl ones I have
kept or to change the intention of fast during the day? Because the
one I kept today for example I started off with the intention of
keeping a nafl fast but can I now change this to the intention of
making up the ones I missed in ramadan?
Praise be to Allah.
Firstly:
It is not valid to change the intention of observing the voluntary
fast that one has completed in order to make it a fast to make up for
a day of Ramadanwhich one did not fast, because when making up missed
fasts, it is essential to form the intention the night before, because
making up missed fasts comes under the same ruling asthe original
fast. The Prophet )blessings and peace of Allah be upon him( said:
"Whoever does not intend to fast before dawn, his fast does not
count." Narrated by at-Tirmidhi, 730; classed as saheeh byal-Albaani
in Saheeh at-Tirmidhi. At-Tirmidhi said after quoting it: What is
meant, according to the scholars, is that the fast does not count for
the one who did not form the intention to fast before dawn broke in
Ramadan or when making up a missed Ramadan fast or when fasting in
fulfilment of a vow. If he did not form the intention to fast from the
night before, then it does not count. As for voluntary fasts, it is
permissible for him to form the intention after dawn breaks. This is
the view of ash-Shaafa'i, Ahmad and Ishaaq. End quote.
an-Nawawi )may Allah have mercy on him( said:
A Ramadan fast or making up a fast or an expiatory fast or a fast
offered as fidyat al-Hajj )compensation for mistakes in Hajj( or other
obligatory fasts are not valid if the intention is made duringthe day.
There is no difference of opinion onthis matter.
End quote from al-Majmoo', 6/289
See: al-Mughni by Ibn Qudaamah, 3/26
That is because changing the intention after finishing an act of
worship does not have any impact.
As-Suyooti )may Allah have mercy on him( said in al-Ashbaah
wa'n-Nazaa'ir, p. 37:
If a person intends to end his prayer after completing it, that does
not render it invalid, according to scholarly consensus. The same
applies to all other acts of worship. End quote.
So the fast that was done with the intention of observing a voluntary
fast cannot count as a fast observed to make up for )a missed
obligatory fast(.
And because if he started observing it as a voluntary fast, then he
decided during the day to change it into a fast observed to make up
for)a missed obligatory fast(, then he would have fasted part of that
obligatory day on the basis that it was voluntary, so it cannot make
up for an obligatory fast, because actions are but by intentions, and
he fastedpart of the day with the intention of it being voluntary.
And because he changedthe intention from a general fast to a specific
fast, and that is not valid.
And Allah knows best.
For more information, see the answer to question no. 39689
But we should point out to you that observing naafil fasts is not
disallowed for the one who still has to make up Ramadan fasts, as
mentioned in the question. Rather the correct opinion is that if a
person wants to observe a voluntary fast when he owes an obligatory
fast, such as making up missed days from Ramadan and the like, his
fast is valid so long as he still has enough time to make upwhat he
owes before the next Ramadan begins. But what is not allowed is to
fast the six days of Shawwaal before making up what he owes from
Ramadan. However this is a matter concerning which the scholars
differed.

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Prophets (a.s) of ALLAH (s.w.t) -

"I believe in ALLAH, in His Angels, His Scriptures, His Prophets, the
Day of Judgment, and in the factthat every thing good or bad (in the
world) is pre-destined by ALLAH the Exalted, and in the resurrection
after death."
Belief in all the Messengers of ALLAH for aMuslim is:
The Prophets were people from among mankind who were given the message
of Allah directly from the Angel Jibreel. According to a saying of
Prophet Muhammad (s.a.w.w), there are one hundred and twenty four
thousand (1,24,000) Prophets (a.s) who have ever been sent down on
earth. Only the main oneshave been mentioned in the Holy Quran.
Prophet Muhammad (s.a.w.w) was the seal of the prophets. After him no
new prophet is to be. TheMuslims believe that although his soul was
thefirst to have been createdby ALLAH, he was the last of all the
prophets to be sent down on earth. If a person doesn't believe in any
of the Prophet (a.s), is not a Muslim. All the prophets were people of
merit and patience, belief and certainty, truthfulness and
religiousness, chastity and impeccability, intelligence and
brilliance, trustworthiness; and conveyance of the message. The
Prophets (a.s) were numerous, the first of them was Adam (a.s), who
was created from clay as an unimpaired human in thebest of forms.
After Him among his offspring are; Sheesh, Idrees, Nuh, Huud, Salih,
Shoaib, Ibrahim, Lut, Ismail, Ishaq, Yaqub, Yusuf, Musa, Haroon,
Yeshua, Yunus, Ayyub, Dhu-l-Kifl, Ilyas, Alyasa, Daood, Sulayman,
Zakariyya, Yahya, Eesa, (a.s), and many others. The ALLAH's Messengers
(a.s) are human beings, and ALLAH's servants. ALLAH appointed them to
convey His messages to the other human beings. They were truthful;
neverlie, and did not commit sin. They showed miracles on Allah's
commands; convey His messages in full, without adding, or leaving out
anything from the ordersof ALLAH. Nor did they withhold any of His
messages. The Prophets (a.s) were also human beings, and ALLAH's
servants, they convey the commands of ALLAH to Hisbeings; were
truthful andnever told a lie, nor committed any sins. They did not
subtract or add anything in the commands of ALLAH, nor did they hide
any Divine orders. There is a minor difference between a Messenger
(a.s), and a Prophet (a.s). A Rasool is that Messenger, who is given a
new Shariat (Divine law) and a new Book. All Messengers are also known
as Prophets (a.s), whether or not theyare given a new Shariat (Divine
law). Thus, a Nabi may followed the previous Shariat and the Book. The
prophet were appointed only by ALLAH's choice; meaning that there were
no role for human effort, or intentions in this regard. This bestow,
solely, depends on ALLAH's will. Many Messengers and Prophets (a.s)
came to this world only ALLAH knows their exact number. A Muslim
should believe and testify that all of them were true andright
Messengers of ALLAH. The first Prophet was Prophet Adam (a.s), the
last Prophet was Holy Prophet Muhammad (s.a.w.w). The Muslims believe
that the appointment of the Prophets and Messengers(a.s) ended with
the Holy Prophet Muhammad (s.a.w.w). No new Prophet will come until
the Day of Judgment. After Prophet Muhammad(s.a.w.w), whosoever claims
to be a prophet, is a liar. Prophet Muhammad (s.a.w.w) is the most
exalted and glorious of all the Messengers and Prophets(a.s). He, too,
is ALLAH's servant and obedient to Him. He is the most exalted after
ALLAH, the Almighty. As the end of the Prophethood lasted by the death
of Prophet Muhammad (s.a.w.w), thechain of "Wahi", the messages sent
through Jibreel from ALLAH, was also ended. There should be not any
doubt for an Muslim to accept this fact.The one who says or deny it,
is a non believer.