Names and Attributes of Allaah, Dought & clear, - * Is al-Munji one oft he names of Allah?

Share ::-

Is an-Naaji one of the beautiful names of Allah?
-
Praise be to Allah.
Firstly:
In the answer to question no. 155206we explained that the names of Allah are a tawqeefi matter [i.e., they can only be known through divine Revelation and sound texts of hadeeth, with no room for ijtihad], and that they are affirmed by the texts of the Qur’an and Sunnah, and there is no room for personal opinion or ijtihaad with regard to this matter.
Ibn ‘Uthaymeen (may Allah have mercy on him) said:
It is not permissible to ascribe any name or attribute to Allah, may He be exalted, that is not mentioned in the Qur’an or Sunnah, because that is speaking about Allah, may He be exalted, without knowledge.
End quote fromMajmoo‘ Fataawa wa Rasaa’il Ibn ‘Uthaymeen(4/230).
In the answer to question no. 155206we also stated that the names of Allah, may He be exalted, are more limited than His attributes, and that His attributes are more limited than His deeds, so the area of His attributes is broader in scope than the area of His names.
Coming, going, taking, withholding, striking and so on are all attributes with which we may describe Allah, may He be exalted, but only in the way that is mentioned in the texts, but we do not call Him by names indicative of these things. So we do not say that the Comer, the Goer, the Taker, the Withholder, and so on, are names of Allah, even though we may say that He does these things and we may describe Him as doing these actions.
Secondly:
An-Naaji is not one of the names of Allah, may He be exalted, and it is not one of his attributes. Perhaps what the questioner means is al-Munji, but this is not one of the names of Allah either, because it is not mentioned in any Islamic text. But it is permissible for us to describe Allah in such terms, so we may say that Allah, may He be exalted, will save [yunji] His believing slaves from the punishment in this world and the punishment in the hereafter that will befall the disbelievers. Allah, may He be exalted, says (interpretation of the meaning):
“Then (in the end) We save Our Messengers and those who believe! Thus it is incumbent upon Us to save the believers”
[Yoonus 10:103]
“And when Our Commandment came, We saved Hood and those who believed with him by a Mercy from Us, and We saved them from a severe torment”
[Hood 11:58]
“There is not one of you but will pass over it (Hell); this is with your Lord; a Decree which must be accomplished.
Then We shall save those who use to fear Allah and were dutiful to Him. And We shall leave the Zalimoon (polytheists and wrongdoers, etc.) therein (humbled) to their knees (in Hell)”
[Maryam 19:71, 72]
“And We saved Moosa (Moses) and all those with him”
[ash-Shu‘ara’ 26:65]
“Say (O Muhammad (blessings and peace of Allah be upon him)): ‘Who rescues you from the darkness of the land and the sea (dangers like storms), when you call upon Him in humility and in secret (saying): If He (Allah) only saves us from this (danger), we shall truly be grateful.’
Say (O Muhammad (blessings and peace of Allah be upon him)): ‘Allah rescues you from it and from all (other) distresses, and yet you worship others besides Allah’”
[al-‘An‘aam 6:63-64].
And there are many other similar verses in the Qur’an. Hence we describe Allah, may He be exalted, as saving the believers from the punishment of this world and the punishment of the hereafter, and as saving His slaves from calamities, and we say that He is the one who saves the believers and who saves the one who is in distress from his distress, and so on, but none of that is by way of calling Him, may He be glorified, by such a name, or making up names implying servitude to Him using such a name, such as calling someone ‘Abd al-Munji (slave of the saviour) and so on.
And Allah knows best.

PUBLISHERM.NajimudeeN. MD,IRI

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

Share ::-

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.
-
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.

PUBLISHERM.NajimudeeN. MD,IRI

Engagment, Dought & clear, - * How sound is the report which says “Choose for your daughters what you choose for your sons”?

Share ::-

I heard one of the imams at the mosque say: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Choose for your daughters what you choose for your sons”. I have looked in all the references and I could not find any report of this hadeeth as the imam said it. I think that it may be a report from the Sahaabah (may Allaah be pleased with them). Please tell us. May Allaah reward you with all good.
-
Praise be to Allaah.
Daughters are a trust which has been placed with the father. Allaah commands the father to take care of this trust and look after it. Undoubtedly choosing a righteous husband for her is one of the greatest means by which a father may protect his daughter, because marriage is a major move in a person’s life towards peace, tranquility and happiness, so it is essential to make the right choice in order to achieve these hopes.
The wise father is the one who strives to achieve this great aim for his daughter, and does not feel at ease until he finds her a husband who is of good character and religiously committed, who will look after her and take care of her. When he finds him, he does not hesitate to offer his daughter to him in marriage, because he sees that that is in her best interests.
In the Qur'aan and Sunnah there are noble examples of guardians who chose husbands for their daughters and sisters, and who were a means of bringing them happiness, and they avoided waiting for too long.
Allaah tells us the story of Moosa (peace be upon him), when he came to the well of Madyan and drew water for the two women out of compassion towards them. When their father came to know of the trustworthiness and strength of Moosa – which was before his mission began – he offered one of his daughters in marriage to him. Allaah says, telling us of that (interpretation of the meaning):
“He said: ‘I intend to wed one of these two daughters of mine to you, on condition that you serve me for eight years; but if you complete ten years, it will be (a favour) from you. But I intend not to place you under a difficulty. If Allaah wills, you will find me one of the righteous’”
[al-Qasas 28:27]
In the Sunnah we have another example that was narrated by Imam al-Bukhaari (5122) in a chapter entitled “A man offering his daughter or sister in marriage to good people.” And al-Nasaa’i (3248) narrated it in a chapter entitled “A man offering his daughter in marriage to one with whom he is pleased.”
It was narrated from Ibn ‘Umar that ‘Umar said:
Hafsah’s husband Khunays ibn Hudhaafah, who was one of the companions of the Messenger of Allaah (peace and blessings of Allaah be upon him) and had been present at Badr, died in Madeenah. I met ‘Uthmaan ibn ‘Affaan and offered Hafsah to him in marriage. I said: If you wish, I will marry Hafsah bint ‘Umar to you. He said: I will think about it. Several nights passed, then he said: I think that I do not want to get married at this time. ‘Umar said: Then I met Abu Bakr and I said: If you wish, I will marry Hafsah bint ‘Umar to you. Abu Bakr kept quiet and did not give me any response. I was more upset about him than about ‘Uthmaan. Several nights passed, then the Messenger of Allaah (peace and blessings of Allaah be upon him) proposed to her and I married her to him. Then Abu Bakr met me and said: Perhaps you felt upset when you offered Hafsah in marriage to me and I did not reply? I said: Yes. He said: Nothing prevented me from responding to your offer but the fact that I knew that the Messenger of Allaah (peace and blessings of Allaah be upon him) had mentioned her, and I did not want to disclose the secret of the Messenger of Allaah (peace and blessings of Allaah be upon him). If he had decided not to marry her, I would have accepted your offer.
Al-Haafiz ibn Hajar said, listing the things that we learn from this hadeeth inFath al-Baari(9/222):
From it we learn that a man may offer his daughter or other female relative under his guardianship in marriage to one who he thinks is good or suitable, because of the benefit that this will bring to the woman who is offered in marriage, and there should be no embarrassment in that. End quote.
There are many examples in history, among the best of which is that which is mentioned by al-Dhahabi inSiyar A’lam al-Nubala’(4/233) about Sa’eed ibn al-Musayyab marrying his daughter to his student Katheer ibn al-Muttalib, in which he says:
I used to sit with Sa’eed ibn al-Musayyab, and I was absent for a few days. When I came to him he said: Where were you? I said: My wife died and I was busy with her (funeral arrangements). He said: Why didn’t you tell us so that we could have attended (her funeral)? Then he said: Have you found a new wife? I said: May Allaah have mercy on you; who would marry me when I have no more than two or three dirhams? He said: I will (give you my daughter in marriage). I said: Would you do that? He said: Yes, then he praised Allaah and sent blessings on the Prophet (peace and blessings of Allaah be upon him), and he gave me his daughter in marriage for two dirhams – or he said, three – and I got up and I did not know what to do out of joy. Then I went home and started to think about where to borrow money from.
I prayed Maghrib, then I went back home, and I was fasting by myself. I prepared my supper and I broke my fast, with bread and olive oil. Then there was a knock at the door and I said: Who is it? He said: Sa’eed. I thought of everyone whose name was Sa’eed except Ibn al-Musayyab, for he had not been seen for forty years anywhere except his home and the mosque. I went out and there was Sa’eed, and I thought that he had changed his mind. I said: O Abu Muhammad, why didn’t you send for me so that I would come to you? He said: No, you have more right that I should come to you, for you were a single man then you got married, and I would not like for you to spend the night alone. Here is your wife. And she was standing behind him and was as tall as him. Then he took her by the hand and pushed her towards the door, and closed the door. The woman fell down out of shyness, and news of that reached my mother, so she came and said: I will never speak to you if you touch her before I have prepared her in three days. So I waited for three days, then I consummated the marriage with her, and she is one of the most beautiful of people, and has memorized the Book of Allaah, and is one of the most knowledgeable about the Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him), and about the rights of the husband. End quote.
Homes filled with religious commitment, knowledge, etiquette and happiness have been built in this way, and shyness did not prevent anyone from acquiring a righteous husband for his daughter or sister. Their attitude was one of humility, generosity and sincerity.
Perhaps the examples mentioned above will provide a good example for people of our own time, and Allaah is the One Whose help we seek.
Secondly:
As for the hadeeth quoted by this khateeb, in which it says “Choose for your daughters what you choose for your sons,” this is not a hadeeth from the Prophet (peace and blessings of Allaah be upon him), and I did not find anything like this narrated from any of the Sahaabah or Taabi’een. Rather it is a proverb or saying that people use among themselves. Attributing it to the Prophet (peace and blessings of Allaah be upon him) is a serious and grievous mistake which oversteps the limit by telling a lie about the Messenger of Allaah (peace and blessings of Allaah be upon him), who said: “Whoever tells a lie about me deliberately, let him take his place in Hell.” Narrated by al-Bukhaari (110) and Muslim (3).
And Allaah knows best.

PUBLISHERM.NajimudeeN. MD,IRI