The position of Zakaah and the Basic Rule of Its Ordainment:
Zakaah is one of Islam's pillars and great foundations. It is Joined
by Allaah The Almighty with prayer in many locations of His Glorious
Book. The source of its obligation lies in the Quran, the Prophetic
Sunnah andthe consensus of the Islamic ummah.
Concerning the Book of Allaah The Almighty, a mention may be made of
His Saying )what means(:
• }And establish prayer and give zakaah and obey the Messenger - that
you may receive mercy.{ ]Quran 24:56[
• }O you who have believed, indeed many of the scholars and the monks
devour the wealth of people unjustly and avert ]them[ from the way of
Allaah. And those who hoard gold and silver and spend it not in the
way of Allaah - give them tidings of a painful punishment. The Day
when it will be heated in the fire of Hell and seared therewith will
be their foreheads, their flanks, and their backs, ]it will be said[,
"This is what you hoarded for yourselves, so taste what you used to
hoard."{ ]Quran 9:34-35[
As far as the Prophetic Sunnah is concerned, the Messenger of Allaah,
sallallaahu 'alayhi wa sallam, said: "Islam is based on five
)pillars(: to testify that there is none worthy of worship except
Allaah and that Muhammad is the Messenger of Allaah; to establish
prayer; to give Zakaah; to observe the fast of Ramadan; and to perform
Hajj to the House )i.e. the Ka'bah( for him who could find thereto a
way(." ]Al-Bukhaari and Muslim[
The Messenger of Allaah, sallallaahu 'alayhi wa sallam, further said:
"Any owner of gold or silver who does not pay the Zakaah due on it
will, on the Day of Resurrection, have his treasure heated in the Fire
of Hell and then made into plates. His flanks, forehead and back will
be branded with them. Every time they )i.e. the plates( get cold, they
will be heated again on a day that will last fifty-thousand years.
This will be done to him until Allaah Pronounces the judgment on His
slaves. Then one will be shown his path, leading him either to
Paradise or to Hellfire." ]Muslim[
Ruling on Zakaah:
Zakaah is due on everyone who meets the following conditions:
1- Faith in Islam: the disbeliever is not asked to give it even though
he will be accounted for not giving it since the disbelievers are
addressed by Sharee'ah commands.
2- Freedom: it is not due on a slave's wealth even though it is due on
the wealth of the mentally disabled and children.
3- The full possession of the due Nisaab )i.e. the minimum amount
liable for Zakaah( and the Nisaab of each kind will be accurately
defined later. If one's wealth is less than the Nisaab, no Zakaah will
be due except for the Rikaaz, which is what is found buried from the
time of Jaahiliyyah )i.e. pre-Islamic period of ignorance(.
4- Stability of Nisaab: it is not due on the share of the Mudhaarib
before distributing the money.
5- The elapse of a full lunar year on prices, articles of merchandise
and live stock. Concerning grains, fruits, what comes out from the
land, products of grazing animals, the profit from trade and Rikaaz,
Zakaah is due on that even if a full lunar year does not elapse on it.
In other words, Zakaah is due on every free Muslim in full possession
of a due Nisaab upon which a lunar year has elapsed, whether he is
young or old, sane or insane. The only exception is that the young or
insane does not give out his Zakaah by himself but it is given out by
his guardian.
Kinds of wealth on which Zakaah is due:
1- Currencies and prices )i.e. gold, silver and cash money(
2- Articles of merchandise
3- Livestock
4- What comes out from the land of grains and fruits
The focus will be made in what follows on prices and articles of merchandise.
The due Nisaab of Zakaah on prices and articles of merchandise:
1- The Nisaab of gold is 20 dinars )i.e. approximately 85 grams(.
2- The Nisaab of silver is 200 dirhams )i.e. approximately 595 grams(.
3- The Nisaab of cash money is debatable. It is more precautious to be
that which benefits the poor better. Take this illustrative example:
suppose that a gram of gold is worth 50 riyals and that of silver is 1
riyal: if gold is considered, then the Nisaab is 50×85=4,250 riyals
and if silver is considered, then the Nisaab will be 1×595=595 riyals.
Thus, consideration of silver will be more beneficial to the poor.
Being so, whoever has 595 riyals and above has indeed possessed the
due Nisaab and Zakaah becomes due on him. Some scholars measure the
Nisaab only in gold especially these days when silver is very cheap
and he who possesses 595 riyals is not rich.
Zakaah on articles of merchandise:
Articles of merchandise are goods planned for sale with the intention
of making profit, like cars, equipment and various kinds of
commodities ready for trade )i.e. those which are purchased with the
intention to be sold in trade rather than to be used(. If a lunar year
elapsed, a merchant should assess the commodities he has according to
their market value at the very time Zakaah became due on him rather
than according to their value on the day he bought them. This is in
order not to wrong the poor, in case the price rose, or the merchant,
in case the price fell. The assessment should depend on the retail
price for the retailers, the wholesale price for the wholesalers and
the average for those who combine both.
Notice: a man may buy a commodity with the intention to sell it and
make a profit but he uses it instead. On the other hand, another man
may buy a commodity with the intention to use it and, seeing it
improper, he sells it instead. On which of both is Zakaah due?
The separating limit is the original intention. If one's original
purpose when purchasing a commodity is to sell and trade in it, then
it will belong to the articles of merchandise on which Zakaah is due
even though it may probably be used. If the original purpose of buying
is to use it, then no Zakaah will be due on it even though it may
probably be sold.
If one bought a commodity with the intention to use it and a year
later intended to sell it, it would be considered an article of
merchandise from that very date and not from the date he bought it.
Vice versa, if he bought it with the intention to traffic in it and a
year later he intended to use it, Zakaah would not be due from that
very date and would be due only for the previous time.
Zakaah on shares:
Concerning the Zakaah of shared companies, the purpose of a
shareholder from possession is one of two:
1- To intend an investment in the long term and gain profits and
revenues. If he is in the Saudi market, no Zakaah will be due on the
shareholder because the company pays it on his behalf. If he is in
another market where the companies do not abide by paying Zakaah, he
should estimate the Zakaah by accounting the real holdings on which
Zakaah is due far from the market value. If it is difficult for him
and he likes to be more cautious, then he should give Zakaah like the
rights of sharers )i.e. owners( which is 2.5%. The rights of sharers
are the total assets minus the total deductions and the result is
multiplied by 2.5%.
2- To intend by possession of shares to trade or make a Mudhaarabah
with the expectation that their price will rise so as to sell them.
That is to buy today and sell tomorrow and so on. This person should
give Zakaah on the shares he has like articles of merchandise. If a
lunar year elapsed on him, he should consider the market value rather
than the nominal or real value of the shares and give Zakaah on them
as articles of merchandise )i.e. 2.5%(.
A differentiation should be made between an investor and a Mudhaarib.
The one who intends to sell a share within a year is a Mudhaarib on
whom the Zakaah of articles of merchandise is due and the one who
intends to sell after more than a year is an investor.
Equity funds:
Equity funds are frequently like a Mudhaarib in purchasing and selling
shares. So the Zakaah due on them is like that due on articles of
merchandise as was clarified in number )2(. If it is the day that ends
a lunar year on which an almsgiver gives out his Zakaah, he should
assess the equities he has on that day and give out as much as 2.5%
thereof. It is worth mentioning that the funds themselves usually do
not give out Zakaah and it is entrusted to the customer, the owner of
the equities.
Zakaah on jewelry:
Scholars have two different opinions about the obligation of Zakaah on
jewelry. What is intended by jewelry is only gold and silver. No
Zakaah is due on precious stones, pearls and the like, regardless of
how high their price may be.
1- The first opinion claims that no Zakaah is due on jewelry because
the purpose is to use them permissibly rather than to trade in them.
Thus, the meaning of increase does not apply to them, neither in
reality nor in consideration. They bring many indications in support
of this opinion and, at the same time, render weak the indications of
those who advocate the obligation of Zakaah on jewelry. This opinion
is adopted by many scholars.
2- The other opinion argues that Zakaah is due on jewelry in view of
the general traditions concerning the Zakaah on gold and silver and
the Hadeeth of the woman with the two bracelets and others. This is
the opinion of many including Ibn Baaz, Ibn 'Uthaymeen, may Allaah
have mercy upon them, and others.
However, it is worth mentioning that, in the case of adopting the
opinion that no Zakaah is due on the jewelry of women, the following
criteria should be observed:
a- To intend only adornment thereby and, in case saving is intended,
Zakaah becomes due on it.
b- To intend to use it in a current rather than a future need. An
example of a future need is that one keeps it for his would-be wife.
In this case, Zakaah becomes due on it.
c- To remain fit for adornment. But whatever is crushed or broken and
thus becomes unusable thereof, then Zakaah is due on it because it is
not prepared for such use.
d- To be used permissibly. If its use is impermissible, then Zakaah
becomes due on it. An example of impermissible use is to be in the
form of a statue or an idol and so on.
e- Not to exceed the limit of moderation and usage in the amount of
jewelry that is used. But if it exceeds the limits of extravagancy,
then Zakaah becomes due on what is beyond the limit of moderate usage.
Zakaah on salaries:
Zakaah is not due on a salary once it is received. It should be joined
with what one has. If a lunar year elapsed and he has something
thereof, he should give out Zakaah for it.
Zakaah on residential date-palm trees:
Some people have date-palm trees in their homes or resorts whose
fruits reach the due Nisaab and take no heed of giving the Zakaah due
on them. The due Nisaab of fruits is five Wasaqs and the Wasaq is
sixty Saa's )i.e. three-hundred Saa's or nearly six-hundred and
fifty-three or six-hundred and twelve kilograms(. If the date-fruits
reach the due Nisaab, one-twentieth )i.e. 5%( becomes due because it
is irrigated by artificial means as is prevalent in our lands these
days. If it is watered by rain, then one-tenth )i.e. 10%( is due. If
it is equally watered by artificial as well as natural means then 7.5%
is due.
Channels of spending Zakaah:
The channels of spending Zakaah are the eight categories mentioned in
Saying of Allaah The Almighty )what means(: }Zakaah expenditures are
only for the poor and for the needy and for those employed to collect
]Zakaah[ and for bringing hearts together ]for Islam[ and for freeing
captives ]or slaves[ and for those in debt and for the cause of Allaah
and for the ]stranded[ traveler - an obligation ]imposed[ by Allaah .
And Allaah is Knowing and Wise.{ ]Quran 9:60[
The following points should be made here:
• Zakaah is neither permissible nor sufficient for him upon those whom
the almsgiver should spend like a child, wife or father. According to
some scholars, Zakaah is not valid for everyone whom the almsgiver
should inherit when that one dies.
• Zakaah to a relative is better than to anyone else because it acts
both as Zakaah and a means of strengthening kinship ties. Relatives
are worthier of the favor, provided that they are not among those upon
whom the almsgiver should spend as was previously clarified.
• Zakaah should not be paid to the almsgiver's employees, such as a
driver and servant, in order to avoid mixing Zakaah with obligatory
fees.
• It is permissible to pay Zakaah in advance to serve a public benefit
such as when a calamity befalls the Muslims or there is a needy person
whose state requires Zakaah to be given in advance. In such a case,
Zakaah may be paid in advance and deducted from the obligatory alms
when a lunar year elapses.
• It is also permissible to delay Zakaah to serve a predominant need
or benefit. Such a case is when the lunar year elapses on one upon
whom Zakaah is due and he has no money at hand to pay Zakaah from or
he has goods offered for sale which he could only sell after a long
time. In this case, there is no harm to delay Zakaah till money
becomes available. Another example is that the almsgiver knows that
his relative is in need and he could only convey Zakaah to him after a
long time. At any rate regardless of what Zakaah is delayed, with or
without a legal excuse, the almsgiver remains liable for it and will
not be free from this obligation until he gives it. It should be
accounted from the very day it becomes due rather than the day on
which it is paid.
How to calculate Zakaah:
A Muslim could calculate his Zakaah according to one of the following two ways:
1- To make for each lump sum he gains an independent lunar year from
the very moment he possesses it until it amounts the due Nisaab and,
if a lunar year elapses on that kind of money, he will give Zakaah on
what he has of it and the same applies to all kinds. For example, if
one receives the salary for the month of Muharram, its lunar year will
be Muharram of the following year and the lunar year of the salary of
Safar will be Safar of the following year. The same applies to any
money he receives, that is, to record the very day on which he
receives that money and then wait for the elapse of a lunar year on
it. But it should be kept in mind that if the money is a trade profit
or comes from that of a previous Zakaah, it should have the same lunar
year of the principal and not an independent year. Nevertheless, this
way is somewhat difficult.
2- The other way is easier; it is to consider the time at which one
attains a due Nisaab and waits until a lunar year elapses from the
very date he got the Nisaab. Then, he gives Zakaah on all the wealth
he has on which Zakaah is due even if no lunar year elapsed on the
whole of it. At the same time every year, he should give out Zakaah on
the wealth he has. This way he will be relieved of calculating Zakaah
on each part of his wealth individually.
A practical example for Zakaah according to the second way:
Fix for yourself a day for Zakaah, say, the fifteenth of Ramadan every
year. Being so, when it is the fifteenth of Ramadan this year, you
should collect the following:
• Your cash stock whether in bank accounts or cash in hand.
• The market value of the Mudhaarabah shares on that day.
• The last assessment of equities on equity funds.
• Gold and silver not prepared for the adornment of women like gold ingots.
• Gold and silver prepared for adornment according to the opinion
which adopts the obligation of Zakaah on it.
• Debts you have with others in case your debtors are rich and the
debts are payable during the same year.
• All you offered for sale of land, homes, livestock or goods in a
marketplace or others.
• The total of all that was previously mentioned minus the debts you
owe and expect to pay throughout the same year. For example, if you
buy a house in installments for one million riyals, you should not
deduct the whole sum but only what you will pay throughout the present
year: the installment sum multiplied by twelve.
The final result of all that was previously mentioned minus debts is
the money on which Zakaah is due.
In conclusion, I remind all brothers and sisters to exalt the symbols
of Allaah The Almighty, perform them as they are commanded by their
Lord and learn that wealth belongs to Allaah The Almighty which He
Distributes among His servants to Test which of them is better in deed
and in this let the competitors compete.
May Allaah Accept from all of us our fasting, Qiyaam and righteous
deeds. Allaah Knows best and may He Send blessings and peace upon our
Prophet Muhammad, sallallaahu 'alayhi wa sallam, all his family and
Companions.
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Sunday, November 3, 2013
Women site, - Summary of Zakaah rulings
Dought & clear, - Why did Allaah create the heavens and the earth in sixdays when He is able to have created it in less time?.
If Allah intends a thing, his only word is "BE" and it is. can you
please explain why he took 6 days to create the heavens and earth?.
Praise be to Allaah.
One of the firm beliefs held by people of deep faith and complete
Tawheed is that the Lord, may He be exalted, is able to do all things,
and His power is without limits. He has absolute power, perfect will
and ultimate control of all affairs. If He wills a thing, it happens
as He wills it at the time when He wills it, and in the manner that He
wills.
There are many definitive texts in the Book of our Lord and in the
Sunnah of His Prophet(peace and blessings of Allaah be upon him) which
affirm this and state it clearly, with no ambiguity. It is sufficient
here for us to quote some of the verses that indicate this, such as
the verses (interpretation of the meaning):
"The Originator of the heavens and the earth. When He decrees a
matter, He only says to it : 'Be!' — and it is"
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this verse
(Tafseer1/175): "Here Allaah explains the completeness of His power
and the greatness of His authority, and that if He wills and decrees
something, He simply says to it, 'Be!' – just once – and it is, i.e.,
it comes into existence as He willed it. This is like the verse in
which Allaah says (interpretation of the meaning):
'Verily, His Command, when He intends a thing, is only that He says to
it, "Be!" —and it is!'
[Ya-Seen 36:82]."
And Allaah says (interpretation of the meaning):
"When He has decreed something, He says to it only: 'Be!' —and it is"
[Aal 'Imraan 3:47]
"It is He Who gives life and causes death. And when He decides upon a
thing He says to it only: 'Be'—and it is"
[Ghaafir 40:68]
"And Our Commandment is but one as the twinkling of an eye"
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261):
"Here Allaah tells us how His will is executed in His creation, and
how His decree is implemented. 'And Our Commandment is but one' means,
We only issue a command once, and We do not need to repeat it a second
time, and what We command happens in the twinkling of an eye, it is
not delayed for an instant. How well the poet put it:
'When Allaah wills something, all He says to it is "Be!", once, and it is.'"
And there are many other verses which speak of this matter and explain it.
Once this is established, then why did Allaah create the heavens and
the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of our Lord that
Allaah created the heavens and the earth in six days. For example,
Allaah says (interpretation of the meaning):
"Indeed, your Lord is Allaah, Who created the heavens and the earth in
Six Days, and then He rose over (Istawa) the Throne (really in a
manner that suits His Majesty)"
[al-A'raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great wisdom in it.
This is one of the meanings of Allaah's name al-Hakeem (The Most
Wise). Allaah may or may not show this wisdom to us, and those who
have deep knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not
make us deny it or object to the rulings of Allaah, or try to ask too
much about this wisdom that Allaah has hidden from us. Allaah says
(interpretation of the meaning):
"He [Allaah] cannot be questioned as to what He does, while they will
be questioned"
[al-Anbiya' 21:23]
Some scholars have attempted to explain the reason why the heavens and
the earth were created in six days:
1 – Imam al-Qurtubi (may Allaah have mercy on him) said inal-Jaami' li
Ahkaam al-Qur'aan, commenting on al-A'raaf 7:54 (4/7/140):
"Allaah mentions this period – i.e. six days – although if He had
wanted to create it in an instant, He could have done so, because He
is Able to say to it 'Be!' and is. But He wanted to:
-Teach His slaves kindness and deliberation in their affairs.
-Manifest His power to the angels step by step.
-And there is another reason: He wanted to create it in six days
because Allaah has decreed a course for everything, for which reason
He He delays the punishment for the sinners, because everything has an
appointed time with Him."
2 – Ibn al-Jawzi said in his tafseer calledZaad al-Maseer(3/162),
commenting on the verse in Soorat al-A'raaf:
"If it is said, why did He not create it in an instant when He is Able
to do so? There are five answers to this question:
(i)He wanted to create something each day to show His power to the
angels and those who witnessed it. This was suggested by Ibn
al-Anbaari.
(ii)He was preparing things for Adam and his offspring before Adam
existed, to emphasize Adam's high standing before the angels.
(iii)Doing things in a short time is more indicative of power, and
deliberation is more indicative of wisdom. Allaah wanted to manifest
His wisdom in that, just as He manifested His power when He said, '
"Be!" And it is.'
(iv)He taught deliberation to His slaves, because if the One Who does
not make mistakes created the universe in a deliberate manner, then it
is more appropriate for those who are vulnerable to making mistakes to
do things in a deliberate manner.
(v)Creation was accomplished step by step, lest anyone think that this
happened as the result of an accident of nature.
3 – al-Qaadi Abu'l-Sa'ood said in his commentary on the verse in
al-A'raaf (3/232):
"The fact that Allaah created things in stages although He is able to
have created everything in one go is indicative of the Divine Will and
is a sign of His power for those who understand, and it encourages
deliberation in all things."
And he said in his commentary on al-Furqaan 25:59 (6/226):
"The One Who created these great stars in this precise configuration
in stages, even though He is able to create them in one go, (that was)
for a great reason and sublime purpose, which human minds cannot
comprehend fully."
Based on the above, it is clear that Allaah has absolute power,
ultimate will and perfect control, and He has wise reasons for
everything that He creates, which no one knows but He, may He be
exalted. Now you can understand some of the reasons why Allaah created
the heavens and the earth in six days when He is able to have created
them simply by saying "Be!".
May Allaah send blessings and peace upon our Prophet Muhammad and upon
his family and companions.
please explain why he took 6 days to create the heavens and earth?.
Praise be to Allaah.
One of the firm beliefs held by people of deep faith and complete
Tawheed is that the Lord, may He be exalted, is able to do all things,
and His power is without limits. He has absolute power, perfect will
and ultimate control of all affairs. If He wills a thing, it happens
as He wills it at the time when He wills it, and in the manner that He
wills.
There are many definitive texts in the Book of our Lord and in the
Sunnah of His Prophet(peace and blessings of Allaah be upon him) which
affirm this and state it clearly, with no ambiguity. It is sufficient
here for us to quote some of the verses that indicate this, such as
the verses (interpretation of the meaning):
"The Originator of the heavens and the earth. When He decrees a
matter, He only says to it : 'Be!' — and it is"
[al-Baqarah 2:117]
Al-Haafz Ibn Katheer said in his commentary on this verse
(Tafseer1/175): "Here Allaah explains the completeness of His power
and the greatness of His authority, and that if He wills and decrees
something, He simply says to it, 'Be!' – just once – and it is, i.e.,
it comes into existence as He willed it. This is like the verse in
which Allaah says (interpretation of the meaning):
'Verily, His Command, when He intends a thing, is only that He says to
it, "Be!" —and it is!'
[Ya-Seen 36:82]."
And Allaah says (interpretation of the meaning):
"When He has decreed something, He says to it only: 'Be!' —and it is"
[Aal 'Imraan 3:47]
"It is He Who gives life and causes death. And when He decides upon a
thing He says to it only: 'Be'—and it is"
[Ghaafir 40:68]
"And Our Commandment is but one as the twinkling of an eye"
[al-Qamar 54:50]
Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261):
"Here Allaah tells us how His will is executed in His creation, and
how His decree is implemented. 'And Our Commandment is but one' means,
We only issue a command once, and We do not need to repeat it a second
time, and what We command happens in the twinkling of an eye, it is
not delayed for an instant. How well the poet put it:
'When Allaah wills something, all He says to it is "Be!", once, and it is.'"
And there are many other verses which speak of this matter and explain it.
Once this is established, then why did Allaah create the heavens and
the earth in six days?
Firstly:
It is narrated in more than one verse of the Book of our Lord that
Allaah created the heavens and the earth in six days. For example,
Allaah says (interpretation of the meaning):
"Indeed, your Lord is Allaah, Who created the heavens and the earth in
Six Days, and then He rose over (Istawa) the Throne (really in a
manner that suits His Majesty)"
[al-A'raaf 7:54]
Secondly:
There is nothing that Allaah does but there is great wisdom in it.
This is one of the meanings of Allaah's name al-Hakeem (The Most
Wise). Allaah may or may not show this wisdom to us, and those who
have deep knowledge may understand it, to the exclusion of others.
But the fact that we may not know or understand this wisdom should not
make us deny it or object to the rulings of Allaah, or try to ask too
much about this wisdom that Allaah has hidden from us. Allaah says
(interpretation of the meaning):
"He [Allaah] cannot be questioned as to what He does, while they will
be questioned"
[al-Anbiya' 21:23]
Some scholars have attempted to explain the reason why the heavens and
the earth were created in six days:
1 – Imam al-Qurtubi (may Allaah have mercy on him) said inal-Jaami' li
Ahkaam al-Qur'aan, commenting on al-A'raaf 7:54 (4/7/140):
"Allaah mentions this period – i.e. six days – although if He had
wanted to create it in an instant, He could have done so, because He
is Able to say to it 'Be!' and is. But He wanted to:
-Teach His slaves kindness and deliberation in their affairs.
-Manifest His power to the angels step by step.
-And there is another reason: He wanted to create it in six days
because Allaah has decreed a course for everything, for which reason
He He delays the punishment for the sinners, because everything has an
appointed time with Him."
2 – Ibn al-Jawzi said in his tafseer calledZaad al-Maseer(3/162),
commenting on the verse in Soorat al-A'raaf:
"If it is said, why did He not create it in an instant when He is Able
to do so? There are five answers to this question:
(i)He wanted to create something each day to show His power to the
angels and those who witnessed it. This was suggested by Ibn
al-Anbaari.
(ii)He was preparing things for Adam and his offspring before Adam
existed, to emphasize Adam's high standing before the angels.
(iii)Doing things in a short time is more indicative of power, and
deliberation is more indicative of wisdom. Allaah wanted to manifest
His wisdom in that, just as He manifested His power when He said, '
"Be!" And it is.'
(iv)He taught deliberation to His slaves, because if the One Who does
not make mistakes created the universe in a deliberate manner, then it
is more appropriate for those who are vulnerable to making mistakes to
do things in a deliberate manner.
(v)Creation was accomplished step by step, lest anyone think that this
happened as the result of an accident of nature.
3 – al-Qaadi Abu'l-Sa'ood said in his commentary on the verse in
al-A'raaf (3/232):
"The fact that Allaah created things in stages although He is able to
have created everything in one go is indicative of the Divine Will and
is a sign of His power for those who understand, and it encourages
deliberation in all things."
And he said in his commentary on al-Furqaan 25:59 (6/226):
"The One Who created these great stars in this precise configuration
in stages, even though He is able to create them in one go, (that was)
for a great reason and sublime purpose, which human minds cannot
comprehend fully."
Based on the above, it is clear that Allaah has absolute power,
ultimate will and perfect control, and He has wise reasons for
everything that He creates, which no one knows but He, may He be
exalted. Now you can understand some of the reasons why Allaah created
the heavens and the earth in six days when He is able to have created
them simply by saying "Be!".
May Allaah send blessings and peace upon our Prophet Muhammad and upon
his family and companions.
Dought & clear, - Attributing ownership and disposal of affairs to created beings.
Is it correct to attribute ownership and disposal of affairs to
created beings when these are actions that should be attributed to
Allaah by way of affirming His Oneness?.
Praise be to Allaah.
We must believe that Allaah alone has ownership and that no one owns
created beings except their Creator, as Allaah says (interpretation of
the meaning):
"And to Allaah belongs the dominion of the heavens and the earth"
[Aal 'Imraan 3:189]
"Say: "In Whose Hand is the sovereignty of everything"
[al-Mu'minoon 23:88]
With regard to verses which speak of ownership belonging to someone
other than Allaah, such as the verses (interpretation of the meaning):
"Except from their wives or (the slaves) that their right hands
possess,for then, they are free from blame"
[al-Mu'minoon 23:6]
"or (from that) whereof you hold keys"
[al-Noor 24:61]
this differs from the ownership that is attributed to Allaah in
several ways, such as:
1-The ownership of a created being is limited and only includes a few
of these created things. A man may own that which is under his
control, but he does not own that which is under the control of
others.
2-It is limited, not absolute. A man does not own that which he has in
the fullest sense of the word. Hence he can only dispose of it in ways
that are permitted in sharee'ah. For example, if he wants to burn his
wealth or torture his animal, we say that this is not permitted. But
Allaah owns things in a complete and comprehensive sense.
With regard to saying that Allaah is the only disposer of affairs,
this means that a person believes that Allaah is the Only One Who is
in control, as Allaah says (interpretation of the meaning):
"Say (O Muhammad): 'Who provides for you from the sky and the earth?
Or who owns hearing and sight? And who brings out the living from the
dead and brings out the dead from the living? And who disposes the
affairs?' They will say: 'Allaah.' Say: 'Will you not then be afraid
of Allaah's punishment (for setting up rivals in worship with
Allaah)?'
Such is Allaah, your Lord in truth. So after the truth, what else can
there be, save error? How then are you turned away?"
[Yoonus 10:31]
With regard to a man's disposal of affairs, it is limited to that
which is under his control and that which is permitted to him by
sharee'ah.
Based on this, there is nothing wrong with attributing ownership and
disposal of affairs to a person, but this sovereignty and disposal of
affairs is limited. There is no one who owns and controls all things
in a comprehensive sense except Allaah, may He be glorified and
exalted. And Allaah knows best.
created beings when these are actions that should be attributed to
Allaah by way of affirming His Oneness?.
Praise be to Allaah.
We must believe that Allaah alone has ownership and that no one owns
created beings except their Creator, as Allaah says (interpretation of
the meaning):
"And to Allaah belongs the dominion of the heavens and the earth"
[Aal 'Imraan 3:189]
"Say: "In Whose Hand is the sovereignty of everything"
[al-Mu'minoon 23:88]
With regard to verses which speak of ownership belonging to someone
other than Allaah, such as the verses (interpretation of the meaning):
"Except from their wives or (the slaves) that their right hands
possess,for then, they are free from blame"
[al-Mu'minoon 23:6]
"or (from that) whereof you hold keys"
[al-Noor 24:61]
this differs from the ownership that is attributed to Allaah in
several ways, such as:
1-The ownership of a created being is limited and only includes a few
of these created things. A man may own that which is under his
control, but he does not own that which is under the control of
others.
2-It is limited, not absolute. A man does not own that which he has in
the fullest sense of the word. Hence he can only dispose of it in ways
that are permitted in sharee'ah. For example, if he wants to burn his
wealth or torture his animal, we say that this is not permitted. But
Allaah owns things in a complete and comprehensive sense.
With regard to saying that Allaah is the only disposer of affairs,
this means that a person believes that Allaah is the Only One Who is
in control, as Allaah says (interpretation of the meaning):
"Say (O Muhammad): 'Who provides for you from the sky and the earth?
Or who owns hearing and sight? And who brings out the living from the
dead and brings out the dead from the living? And who disposes the
affairs?' They will say: 'Allaah.' Say: 'Will you not then be afraid
of Allaah's punishment (for setting up rivals in worship with
Allaah)?'
Such is Allaah, your Lord in truth. So after the truth, what else can
there be, save error? How then are you turned away?"
[Yoonus 10:31]
With regard to a man's disposal of affairs, it is limited to that
which is under his control and that which is permitted to him by
sharee'ah.
Based on this, there is nothing wrong with attributing ownership and
disposal of affairs to a person, but this sovereignty and disposal of
affairs is limited. There is no one who owns and controls all things
in a comprehensive sense except Allaah, may He be glorified and
exalted. And Allaah knows best.
Dought & clear, - The real meaning of Tawheed al-Ruboobiyyah (Oneness of Divine Lordship), and those who reject it.
What is the real meaning of Tawheed al-Ruboobiyyah?.
Praise be to Allaah.
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
Tawheed al-ruboobiyyah means affirming that Allaah is One and Unique
in His actions, such as creation, sovereignty, controlling affairs,
provision, giving life and death, sending down the rain, and so on. A
person's Tawheed is not complete unless he affirms that Allaah is the
Lord, Sovereign, Creator and Provider of all things, that He is the
Giver of life and death, the One Who brings benefit and causes harm,
the only One Who answers prayers, the One Who is in control of all
things, in Whose hand is all goodness, the One Who is able to do
whatever He wills – which also includes believing in the divine will
and decree (al-qadar), both good and bad.
The mushrikeen among whom the Messenger(peace and blessings of Allaah
be upon him) was sent did not disagree with this aspect of Tawheed,
rather they affirmed it in general terms, as Allaah says
(interpretation of the meaning):
"And indeed if you ask them: 'Who has created the heavens and the
earth?' They will surely say: 'The All-Mighty, the All-Knower created
them'"
[al-Zukhruf 43:9]
And they affirmed that Allaah is in control of all things and that in
His hand is sovereignty of the heavens and the earth. Thus it is known
that affirming the Lordship of Allaah is not sufficient for a person
to be a true Muslim, rather he must also affirm that which is implied
by that, namely the oneness of the divinity of Allaah and he must
devote his worship to Allaah alone.
This Tawheed – i.e., Tawheed al-Ruboobiyyah – is not denied by anyone
of the sons of Adam. No one says that the world has two creators who
are equal. No one argued with the idea of Tawheed al-Ruboobiyyah
except Pharaoh, who denied it out of arrogance and stubbornness and
even claimed – may Allaah curse him – to be the Lord. Allaah says of
him (interpretation of the meaning):
"Saying: 'I am your lord, most high"
[al-Naazi'aat 79:24]
" 'I know not that you have an ilaah (a god) other than me'"
[al-Qasas 28:38]
This was arrogance on his part because he knew that the Lord was
someone other than him. As Allaah says (interpretation of the
meaning):
"And they belied them (those signs) wrongfully and arrogantly, though
their ownselves were convinced thereof"
[al-Naml 16:14]
And Allaah tells us of Moosa when he was debating with him:
"[Moosa (Moses)] said: Verily, you know that these signs have been
sent down by none but the Lord of the heavens and the earth"
[al-Isra' 17:102]
So he himself recognized that the only Lord is Allaah.
Similarly the Magians (Zoroastrians) rejected the idea of Tawheed
al-ruboobiyyah when they said that the world has two creators,
darkness and light. However they did not regard these two creators as
equal, rather they said that the light is better than the darkness,
because it creates good, and darkness creates evil, and that which
creates good is better than that which creates evil. Moreover darkness
is non-existent and does not shine, whereas light exists and shines
so it is more perfect in and of itself.
The fact that the mushrikeen affirmed Tawheed al-ruboobiyyah does not
mean that they did so in a complete sense. Rather they used to affirm
it in a general sense, as Allaah tells us in the verses quoted above.
But they had some faults in their beliefs that undermined this
concept, such as attributing rain to the stars, and their belief that
soothsayers and fortunetellers had knowledge of the unseen, and other
forms of shirk concerning the divine Lordship. But these faults are
limited compared to their incorrect beliefs with regard to the oneness
of the divine nature (Tawheed al-uloohiyyah) and worshipping Allaah
alone (Tawheed al-'ibaadah).
We ask Allaah to make us steadfast in adhering to His religion until
we meet Him. And Allaah knows best.
Praise be to Allaah.
Praise be to Allaah, and blessings and peace be upon the Messenger of Allaah.
Tawheed al-ruboobiyyah means affirming that Allaah is One and Unique
in His actions, such as creation, sovereignty, controlling affairs,
provision, giving life and death, sending down the rain, and so on. A
person's Tawheed is not complete unless he affirms that Allaah is the
Lord, Sovereign, Creator and Provider of all things, that He is the
Giver of life and death, the One Who brings benefit and causes harm,
the only One Who answers prayers, the One Who is in control of all
things, in Whose hand is all goodness, the One Who is able to do
whatever He wills – which also includes believing in the divine will
and decree (al-qadar), both good and bad.
The mushrikeen among whom the Messenger(peace and blessings of Allaah
be upon him) was sent did not disagree with this aspect of Tawheed,
rather they affirmed it in general terms, as Allaah says
(interpretation of the meaning):
"And indeed if you ask them: 'Who has created the heavens and the
earth?' They will surely say: 'The All-Mighty, the All-Knower created
them'"
[al-Zukhruf 43:9]
And they affirmed that Allaah is in control of all things and that in
His hand is sovereignty of the heavens and the earth. Thus it is known
that affirming the Lordship of Allaah is not sufficient for a person
to be a true Muslim, rather he must also affirm that which is implied
by that, namely the oneness of the divinity of Allaah and he must
devote his worship to Allaah alone.
This Tawheed – i.e., Tawheed al-Ruboobiyyah – is not denied by anyone
of the sons of Adam. No one says that the world has two creators who
are equal. No one argued with the idea of Tawheed al-Ruboobiyyah
except Pharaoh, who denied it out of arrogance and stubbornness and
even claimed – may Allaah curse him – to be the Lord. Allaah says of
him (interpretation of the meaning):
"Saying: 'I am your lord, most high"
[al-Naazi'aat 79:24]
" 'I know not that you have an ilaah (a god) other than me'"
[al-Qasas 28:38]
This was arrogance on his part because he knew that the Lord was
someone other than him. As Allaah says (interpretation of the
meaning):
"And they belied them (those signs) wrongfully and arrogantly, though
their ownselves were convinced thereof"
[al-Naml 16:14]
And Allaah tells us of Moosa when he was debating with him:
"[Moosa (Moses)] said: Verily, you know that these signs have been
sent down by none but the Lord of the heavens and the earth"
[al-Isra' 17:102]
So he himself recognized that the only Lord is Allaah.
Similarly the Magians (Zoroastrians) rejected the idea of Tawheed
al-ruboobiyyah when they said that the world has two creators,
darkness and light. However they did not regard these two creators as
equal, rather they said that the light is better than the darkness,
because it creates good, and darkness creates evil, and that which
creates good is better than that which creates evil. Moreover darkness
is non-existent and does not shine, whereas light exists and shines
so it is more perfect in and of itself.
The fact that the mushrikeen affirmed Tawheed al-ruboobiyyah does not
mean that they did so in a complete sense. Rather they used to affirm
it in a general sense, as Allaah tells us in the verses quoted above.
But they had some faults in their beliefs that undermined this
concept, such as attributing rain to the stars, and their belief that
soothsayers and fortunetellers had knowledge of the unseen, and other
forms of shirk concerning the divine Lordship. But these faults are
limited compared to their incorrect beliefs with regard to the oneness
of the divine nature (Tawheed al-uloohiyyah) and worshipping Allaah
alone (Tawheed al-'ibaadah).
We ask Allaah to make us steadfast in adhering to His religion until
we meet Him. And Allaah knows best.
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