Names and Attributes of Allaah, Dought & clear, - * The Qur’an is the word of Allah, may He be exalted, and is not created

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I know that the Qur’an is one of the attributes of Allah, like His Eye, His Hand and so on, and that it is the word of Allah in a real sense, that was sent down to the Prophet (blessings and peace of Allah be upon him) through Jibreel (peace be upon him), and that the Qur’an is not created. But what is meant by that? Does that mean that the words of Allah are not created, even when we read them, although we are created by Allah and everything we say or do is part of the creation of Allah? Is thinking in this way regarded as a kind of overstepping the mark? I do not want to do that, all I want is to ensure that my belief is sound.
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Praise be to Allah.
The Qur’an is the word of Allah, may He be exalted, and is not created
What is meant by that is that Allah, may He be exalted, spoke the words of the Qur’an, which Jibreel (peace be upon him) heard from Him, and brought down to the Prophet (blessings and peace of Allah be upon him), and conveyed it to him.
All of the attributes of Allah, may He be exalted, are uncreated; they are eternal, with no beginning. The words of Allah are among these attributes, and that includes the Qur’an. Therefore the scholars said that the Qur’an is not created, because it is the words of Allah, and that is one of His attributes.
With regard to people’s actions, they are created. Allah, may He be exalted, says (interpretation of the meaning):
“While Allah has created you and what you do [or make]”
[as-Saaffaat 37:96].
There are two issues that we must distinguish between:
The first is the words of Allah, may He be glorified and exalted, that He spoke initially, and Jibreel (peace be upon him) heard them from Him, and the Prophet (blessings and peace of Allah be upon him) conveyed them to us. This is an attribute of Allah that is not created in its letters and words; the same applies to His voice with which Allah spoke initially, and Jibreel (peace be upon him) heard it from Him.
All of this comes under the heading of the words of Allah, nothing of which is created, no matter how it is written, recited or heard.
The second is the actions of the person, who is the vessel which carries the words of Allah, so he writes them in a book, reads them and hears them. All that comes from a person and that he does is created.
So the hand of the person is created, the ink with which he writes is created, the paper on which he writes is created, the person’s tongue is created, his voice that belongs to him is created. All of these are vessels in which people carry the word of Allah and transmit it and convey it.
More than one of the leading scholars have explained this issue and differentiated between these two matters. Foremost among them is the leader of hadith scholars, Imam Muhammad ibn Ismaa‘eel al-Bukhaari (may Allah have mercy on him). He wrote a book on this specific topic entitledKhalq Af‘aal al-‘Ibaad. Among other things he said in it (2/70):
Abu ‘Abdullah ibn Ismaa‘eel said: I heard ‘Ubaydullah ibn Sa‘eed say: I heard Yahya ibn Sa‘eed say: I always heard our companions say that people’s deeds are created.
Abu ‘Abdullah said: Their movements, voices, actions and writing are created. As for the Qur’an that is recited, recorded in the Mus-haf, written, and memorised in people’s hearts, it is the word of Allah and is not created. Allah, may He be exalted, says (interpretation of the meaning):
“HK Nay, but they, the clear Ayat (i.e the description and the qualities of Prophet Muhammad (blessings and peace of Allah be upon him) written like verses in the Taurat (Torah) and the Injeel (Gospel)) are preserved in the breasts of those who have been given knowledge (from the people of the Scriptures)
MP But it is clear revelations in the hearts of those who have been given knowledge”
[al-‘Ankaboot 29:49].
Ishaaq ibn Ibraaheem said: As for the vessels, who would doubt that they are created?
End quote.
Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
When we recite the Qur’an, we recite it with our voices that are created, that cannot resemble the voice of the Lord. The Qur’an that we recite is the word of Allah, conveyed from Him and not heard directly from Him. Rather we recite it with our voices. The words are the words of the Creator, but the voice is the sound of the reciter, as is indicated by the Qur’an and Sunnah, as well as common sense. Allah, may He be exalted, says (interpretation of the meaning):
“And if anyone of the Mushrikoon (polytheists, idolaters, pagans, disbelievers in the Oneness of Allah) seeks your protection then grant him protection, so that he may hear the Word of Allah (the Qur’an), and then escort him to where he can be secure”
[at-Tawbah 9:6].
And the Prophet (blessings and peace of Allah be upon him) said: “Make the Qur’an beautiful with your voices.”
End quote fromMajmoo‘ al-Fataawa(12/98). See also:Majmoo‘ al-Fataawa(12/53)
The scholars of the Standing Committee for Issuing Fatwas said:
What we are required to believe concerning the Qur’an, which is the view of Ahl as-Sunnah wa’l-Jamaa‘ah, as indicated by the Qur’an and Sunnah, is that the Qur’an is the word of Allah in a true sense. Its letters and meanings were sent down, not created. It came from Him and will return to Him. It is the word of Allah, may He be exalted, when it is recited and when it is written. Allah, may He be exalted, says (interpretation of the meaning):
“(It is) in Records held (greatly) in honour (Al-Lawh Al-Mahfooz).
Exalted (in dignity), purified,”
[‘Abasa 80:13, 14]
“A Messenger (Muhammad (Peace be upon him)) from Allah, reciting (the Quran) purified pages (purified from Al-Batil (falsehood, etc.))
Containing correct and straight laws from Allah”
[al-Bayyinah 98:2-3].
The Qur’an that we read is the word of Allah, may He be exalted, but we recite it with our voices. So the words are the words of the Creator and the voice is the voice of the reciter.
End quote fromFataawa al-Lajnah ad-Daa’imah(3/21)
For more details on this issue, please seeMukhtasar as-Sawaa‘iq al-Mursalahby Ibn al-Qayyim (503-510)
And Allah knows best.












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Engagment, - Dought & clear, - * She wants to marry a man who had cancer and her parents refuse

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I am interested in marrying a man who has a history of childhood cancer. He has been cancer-free for 7 years (since when he was first diagnosed), is perfectly healthy now, not on any medications and lives a normal life. The doctors have given him the clear and have declared him completely cured. However, my parents are completely against this marriage because they believe he can have a relapse. He is the most wonderful and Godfearing human being I know and I strongly believe that life, death and health is in Allahs hands and no body can predict the future for even healthy people. Please kindly advise how I can convince my parents to agree to this marriage.
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Praise be to Allaah.
There is nothing wrong with marrying someone who had cancer then recovered; in fact there is nothing wrong with marrying a person who has cancer, so long as the woman agrees to that.
There are many people whom Allah tests with sickness in childhood, then He heals them and blesses them, so a proposal should not be rejected because of that, so long as the person is a righteous Muslim. The Prophet (blessings and peace of Allah be upon him) said: “If there comes to you one whose religious commitment and attitude pleases you, then marry [your female relative who is under your care] to him, for if you do not do that, there will be tribulation on earth and much corruption.” Narrated by at-Tirmidhi (1084) from the hadeeth of Abu Hurayrah; classed as hasan by al-Albaani inSaheeh at-Tirmidhi.
If the suitor is acceptable in terms of religious commitment and character, and Allah has healed him of this sickness, and his condition is stable according to the testimony of the doctors, then he should not be rejected.
Based on that, try to convince your parents of it. Then if they insist on their attitude, be patient, and accept it and try to find excuses for them, because they are only seeking your happiness and well-being.
We ask Allah to guide you and help you.
And Allah knows best.














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Engagment, - Dought & clear, - * Her mother is rejecting the fiancé because there was no prior relationship or dating

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I am a convert to Islam. Recently, a friend of mine (muslim) found a potential husband for me. I want to do everything Islamically, but my mother equates this with what she calls "marrying a stranger" because there is no dating involved. I want to go ahead with the marriage, but my mother wants me to obey her and not marry the man. I am 27, and am ready to be married. Do I have to obey my mother?.
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Praise be to Allaah.
Firstly:
We congratulate our sister on embracing Islam and we ask Allah to bless you with the guidance of your family and loved ones, and to help you to obey Him and seek His pleasure, and bless you with a righteous husband and righteous offspring.
Secondly:
Marriage in Islam is based on the proposal then the marriage contract. For the purposes of the proposal the man is allowed to see the woman and she is allowed to see him, so that the marriage will be based on clarity. That should be accompanied by asking about the man in order to find out about his character, religious commitment and condition, and the situation of his family. If he is good, then the basic principle is that he should be accepted, because the Prophet (blessings and peace of Allah be upon him) said: “If there comes to you one whose religious commitment and attitude pleases you, then marry [your female relative who is under your care] to him, for if you do not do that, there will be tribulation on earth and much corruption.”
Narrated by at-Tirmidhi (1084) from the hadeeth of Abu Hurayrah. Classed as hasan by al-Albaani inSaheeh at-Tirmidhi.
The fiancé is still a stranger to the woman, so it is not permissible for him to be alone with her, or to shake hands with her, or to look at her apart from looking in order to decide whether to go ahead with the proposal.
From this you will understand that Islam does not permit a relationship between a man and a woman who is not his mahram, even if that is for the purpose of marriage. This relationship is not permissible either before or after the proposal. But if there is a need to sit with the one who is proposing once or more in order to find out about his situation or to make arrangements for the marriage contract, there is nothing wrong with that so long as a mahram is present, and the woman wears proper hijab, and she treats him as as a man who is a non-mahram.
Thirdly:
If your mother does not approve of the man for the reasons mentioned, which is that she thinks it is essential for there to be dating and a relationship and getting to know one another before proposing marriage, you do not have to obey her in her rejection of this man, because she is calling you to do something that is not permissible in Islam, and there is no obedience to any created being if it involves disobedience to the Creator. In that case you have to explain to her the ruling on these relationships and try to convince her of the marriage by telling her about some of the good qualities of the man after you have asked about him and found out about him.
If her rejection is for an acceptable reason, whether it has to do with religious or worldly matters, such as any shortcoming in his wealth or appearance, or something bad in his family and so on, then it is better to obey your moher.
If there is no acceptable reason for her refusal, then you do not have to obey her, but you should strive to please her and make her happy because of the great rights to kind treatment and respect that the mother has.
Fourthly:
In order for the marriage contract to be valid it must done by the woman’s guardian, because the Prophet (blessings and peace of Allah be upon him) said: “There is no marriage except with a guardian.” Narrated by Abu Dawood, 2085; al-Tirmidhi, 1101; Ibn Maajah, 1881, from Abu Moosa al-Ash‘ari. Classed as saheeh by al-Albaani inSaheeh at-Tirmidhi.
The woman’s guardian is her father, then his father (i.e., paternal grandfather), then her son, then his son (i.e., grandson, if she has a son), then her brother through her father and mother, then her brother through her father only, then their sons, then her paternal uncles, then their sons, then the ruler. See:al-Mughni, 9/355
If the woman does not have any Muslim guardian from this list, the Muslim judge (qaadi) should do the marriage contract for her. If there is no Muslim judge, then a man of status among the Muslims, such as the Imam of the Islamic Centre, should do the marriage contract for her.
We ask Allah, may He be exalted, to help and guide you.
And Allah knows best.











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