Why Allaah creates mentally disabled people.

Why has Allah created mentally Disabled people
Praise be to Allaah.
One of the basic principles of Islam is to believe in the wisdom of
the Lord in what He creates and commands, and in what He wills and
decrees, in the sense that He does not create anything in vain and He
does not decree anything in which there is not some benefit for His
slaves. So everything that exists is His will and decree. Allaah says
(interpretation of the meaning):
"Allaah is the Creator of all things"[al-Ra'd 13:16]
His perfect wisdom decrees that He creates opposites, so He has
created angels and devils, night and day, purity and impurity, good
and ugly, and He has created good and evil. He created His slaves with
differences in their bodies and minds, and in their strengths. He has
made some rich and some poor, some healthy and some sickly, some wise
and some foolish. By His wisdom, He tests them, and He tests some by
means of others, to show who will be grateful and who will be
ungrateful. Allaah says (interpretation of the meanings):
"Verily, We have created man from Nutfah (drops) of mixed semen
(sexual discharge of man and woman), in order to try him, so We made
him hearer and seer.
Verily, We showed him the way, whether he be grateful or
ungrateful"[al-Insaan 76:2]
"Who has created death and life that He may test you which of you is
best in deed"
[al-Mulk 67:2]
When the sound believer sees disabled people, he recognizes the
blessing that Allaah has bestowed upon him, so he gives thanks for His
blessing, and He asks Him for good health. He knows that Allaah is
Able to do all things.
People are incapable of comprehending Allaah's wisdom. He cannot be
questioned as to what He does , while they will be questioned.
Glorified and exalted be He. Whatever you understand of His wisdom,
believe in it, and whatever you cannot understand, say, "Allaah knows
best and is most wise, and we know nothing except that which You have
taught us, and He is the All-Knowing, Most Wise."
Shaykh 'Abd al-Rahmaan al-Barraak.

Dought & clear, - Is this expression correct?.

Is there anything wrong with this expression: "If we knew what was
going to happen in the future we could have saved ourselves a lot of
trouble"?.
Praise be to Allaah.
What this expression means if that if a person knew what was going to
happen to him, which is a matter of the unseen, he would have been
able to avoid the problems and evil that have befallen him. This is in
accordance with the Muslim's belief ('aqeedah), and there is nothing
wrong with it, because the unknown is something that is known only to
Allaah. If it were the case that people could see the unseen and know
of events before they happen, they would have achieved everything good
and avoided everything bad. They would look at the causes of good
health, wealth and happiness and they would pursue them, and they
would look at the causes of poverty, disease and death and they would
avoid them. But this is something hypothetical and impossible. The
point is that man is incapable and weak and must submit to the fate
that Allaah, may He be glorified and exalted, has decreed for him.
Allaah says (interpretation of the meaning):
"Say (O Muhammadصلى الله عليه وسلم(: 'I possess no power over benefit
or hurt to myself except as Allaah wills. If I had the knowledge of
the Ghayb )Unseen(, I should have secured for myself an abundance of
wealth, and no evil should have touched me. I am but a warner, and a
bringer of glad tidings unto people who believe'"
[al-A'raaf 7:188]
It says inTafseer al-Qur'aan il-'Azeem(3/524):
The best comment concerning this is what was narrated by al-Dahhaak
from Ibn 'Abbaas: "If I had knowledge of the unseen I would have
acquired a lot of good" i.e., wealth. According to another report: "If
I knew the unseen I would have known what would make a profit and what
would not, and I would have made a lot of money and poverty would not
have come my way."
Ibn Jareer said: Others said: What that means is: If I had knowledge
of the unseen I would have prepared for the year of drought (by
setting side something) from the year of plenty, and I would have
known when prices were about to go up or down, so I would have saved
for myself from the times when prices were low for the times when
prices were high.
'Abd al-Rahmaan ibn Zayd ibn Aslam said: "and no evil should have
touched me" I would have avoided evil before it happened. End quote.
Shaykh al-Sa'di said inTafseer al-Kareem al-Rahmaan(p. 311): "If I had
the knowledge of the Ghayb (Unseen), I should have secured for myself
an abundance of wealth, and no evil should have touched me" means: I
would have done the things that I know would have resulted in good and
benefits for me, and I would have avoided everything that could lead
to evil and negative consequences, because I would have known about
things before they happened, and I would have known what they would
lead to.
But – because of my lack of such knowledge – bad things may happen to
me, and I may miss out on good things. This is the clearest evidence
that I have no knowledge of the unseen.
And Allaah knows best.

Dought & clear, - Meaning of belief in al-Qadar (the divine will and decree).

What is the meaning of belief in al-Qadar (the divine will and decree)?.
Praise be to Allaah.
Qadar means that Allaah has decreed everything that happens in the
universe according to His prior knowledge and the dictates of His
wisdom.
Belief in al-Qadar includes four things:
1 - The belief that Allaah knows all things, in general and in detail,
from eternity to eternity, whether that has to do with His actions or
the actions of His slaves.
2 - The belief that Allaah has written that in al-Lawh al-Mahfooz (the
Book of Decrees).
Concerning these two matters Allaah says (interpretation of the meaning):
"Know you not that Allaah knows all that is in the heaven and on the
earth? Verily, it is (all) in the Book (Al-Lawh Al-Mahfooz). Verily,
that is easy for Allaah"
[al-Hajj 22:70]
InSaheeh Muslim(2653) it is narrated that 'Abd-Allaah ibn 'Amr ibn
al-'Aas (may Allaah be pleased with him) said: I heard the Messenger
of Allaah(peace and blessings of Allaah be upon him) say: "Allaah
wrote down the decrees of creation fifty thousand years before He
created the heavens and the earth."
And the Prophet(peace and blessings of Allaah be upon him) said: "The
first thing that Allaah created was the Pen, and He said to it,
'Write!' It said, 'O Lord, what should I write?' He said: 'Write down
the decrees of all things until the Hour begins." Narrated by Abu
Dawood, 4700; classed as saheeh by al-Albaani inSaheeh Abi Dawood.
3 - The belief that whatever happens only happens by the will of
Allaah - whether that has to do with His actions or the actions of
created beings.
Allaah says concerning His actions (interpretation of the meaning):
"And your Lord creates whatsoever He wills and chooses"
[al-Qasas 28:68]
"and Allaah does what He wills"
[Ibraaheem 14:27]
"He it is Who shapes you in the wombs as He wills"
[Aal 'Imraan 3:6]
And He says concerning the actions of created beings (interpretation
of the meaning):
"Had Allaah willed, indeed He would have given them power over you,
and they would have fought you"
[al-Nisa' 4:90]
"If your Lord had so willed, they would not have done it"
[al-An'aam 6:112]
All events, actions and happenings occur only by the will of Allaah.
Whatever Allaah wills happens, and whatever He does not will does not
happen.
4 - The belief that all things that happen are created by Allaah in
their essence, their attributes and their movements.
Allaah says (interpretation of the meaning):
"Allaah is the Creator of all things, and He is the Wakeel (Trustee,
Disposer of affairs, Guardian) over all things"
[al-Zumar 39:62]
"He has created everything, and has measured it exactly according to
its due measurements"
[al-Furqaan 25:2]
And Allaah tells us that the Prophet of Allaah Ibraaheem(peace and
blessings of Allaah be upon him) said to his people:
"While Allaah has created you and what you make"
[al-Saaffaat 38:96 - interpretation of the meaning]
If a person believes in all these things then he believes correctly in
the divine will and decree (al-qadar).
Belief in al-qadar as we have described it above does not contradict
the idea that a person has free will with regard to actions in which
he has free choice. He can choose whether to or not to do things that
he is able to do of acts of worship or sinful actions. Sharee'ah and
real life both indicate that people have this will.
With regard to sharee'ah, Allaah says concerning man's will
(interpretation of the meaning):
"That is (without doubt) the True Day. So, whosoever wills, let him
seek a place with (or a way to) His Lord (by obeying Him in this
worldly life)!"
[al-Naba' 78:39]
"so go to your tilth, when or how you will"
[al-Baqarah 2:223]
And He says concerning man's ability (interpretation of the meaning):
"So keep your duty to Allaah and fear Him as much as you can"
[al-Taghaabun 64:16]
"Allaah burdens not a person beyond his scope. He gets reward for that
(good) which he has earned, and he is punished for that (evil) which
he has earned"
[al-Baqarah 2:286]
These verses confirm that man has a will and the ability to do what
he wants and not to do what he does not want.
With regard to real life, everyone knows that he has a will and the
ability to do what he wants and not to do what he does not want. And
he can distinguish between the things that happen when he wants them
to, such as walking, and those that happen without him wanting them
to, such as shivering. But the will and ability of man are subject to
the will and decree of Allaah, because Allaah says (interpretation of
the meaning):
"To whomsoever among you who wills to walk straight.
And you cannot will unless (it be) that Allaah willsthe Lord of the
'Aalameen (mankind, jinn and all that exists)"
[al-Takweer 81:28-29]
But the entire universe is the dominion of Allaah, and nothing can
happen in His dominion without His knowledge and will.
And Allaah knows best.

Islamic Charity Story: Charity even in the state of grief

It has been related by Allamah Seyyid Muhammed Al Husseini Al Milaani,
that Seyyid Abdullah Al Shiraazi once told him that a young scholar in
the city of Najaf once came to the great Marja Seyyid Abil Hassan Al
Isfahani, and asked him to give him some money as a help to get
married.
The great Marja promised to help him the next day. Now it so happened
that within that day the great Marja's son was assassinated while
praying behind his father in the congregational prayer. This incident
is famous and well known in Najaf.
The following day during the burial ceremony, the great Marja was seen
to be looking around as if searching for someone. His followers
thought that he was mentally disturbed since it was an odd behavior
portrayed by the Marja as it was a time of poignant sadness for the
Seyyid at the sad demise of his son.
As he kept looking around they saw him calling somebody, and found a
young man approaching the Marja and they then saw the Marja give a bag
of gold coins to the young man as he had promised to do so, and did
not forget this even though he was surrounded with grief.