بسم الله الرحمن الرحيم

Q: What are the signs that allude to lack of being pleased with the decree?

A: A person knows this about himself. He who is displeased with Allah’s decree is aware of this being within himself. Therefore upon him is to repent to Allah and to struggle with himself until he is pleased with Allah’s decree, or at the very least until he is patient with it. This is because it has two levels.

• The level pertaining to patience;  and this is an obligatory matter upon every Muslim. If there befalls him something decreed by Allah, a calamity in which Allah preordained, then upon him is patience until he eventually is able surpass this level and succeed to the higher level than this it being (the following).
• Pleasure pertaining to the decree; and it is a momentous level, so excellent it is, but if not at the very least is for him to be patient.

It is not permissible to be displeased with Allah’s decree, as Allah tests His servants. Thus whoever is pleased, for him is propitiation. Whoever is displeased, for him is displeasure. Thus be cautious from gaining Allah’s displeasure, he should understand clearly that apprehension, dismay, and displeasure for the decree will not benefit him ever! The only thing that will benefit him with Allah is faith in the decree, and patience with regards to what is preordained.

Translated by Najeeb Al Anjelesi

Source:  فتاوى فضيلة الشيخ العلامة ربيع بن هادي المدخلي 

بسم الله الرحمن الرحيم

Q: What is well known is that Allah is not incorporated within the creation, so how do we respond to one who says and uses as proof (to substantiate the opposite) Allah’s descent to the lowest heavens?

A: This is the one that says Allah is everywhere. He, fundamentally, does not believe in Allah being elevated (not sitting, nor reclining) over His Throne, due to him stating that Allah is in every place. So in order for him to support his falsehood he interprets the narrations pertaining to descent. The descent is a matter wherein the salaf differed. Did Allah descend (thus leave being above) the Throne? The stronger position with Ahlus Sunnah is that he remains over His Throne, and His descending, the manner of such (how He does it) is incomprehensible. As there is nothing like Allah (to be able to compare His mode or manner of performing an action with), nothing like Himself, His qualities, nor His actions.

So just as we believe in Allah being above His Throne without stating a mode or manner as to how, we also believe in His descent to the lowest heavens without stating a mode or manner as to how. As Allah does what He wills. Surely He descends, and He will come on the Day of Resurrection. Thus He Himself is not like that of His creation, so His descending is not like the descent of His creation. His knowledge is not like that of His creation, His ability is not like that of His creation, He being elevated (above everything including His Throne, as He is not on it but above it) is not like the elevation of His creation, His ascending is not like their ascending, and His descent is not like theirs.

Therefore Ahlus Sunnah say He descends but do not say how. However does it necessitate, by saying He descends, that He moved from being above His Throne to the lowest heavens? Some hold this opinion, however it is less probable. The correct opinion is Allah is over His Throne and He descends as He wants and Wills, as He is able to do anything, and abandoning delving deeply into these affairs is from safety.

Hence the principle with us is that we believe in that which is affirmed from Allah, and the narrations pertaining to descent are (classed as) mutawaatir. Indeed Ibn Taimiyyah explained these matters and rebutted such doubts, and he as it relates to the subject reported the way of the salaf. Thus the subject of descent is like the remainder of the issues pertaining to Allah’s qualities. We believe in the qualities without stating a mode or manner, without striking a resemblance (to them), nor denying them.

Translated by Najeeb Al Anjelesi

Source: فتاوى فضيلة الشيخ العلامة ربيع بن هادي المدخلي 

بسم الله الرحمن الرحيم

Allah says: 

فإنَّ الله كان عفوًّا قديرًا

“..Surely Allah is Oft Pardoning, Ever Capable.” [An-Nisaa: 149]

إنِّ الله عليمٌ قديرٌ

“Indeed! Allah is All Knowing, Ever Capable.” [An-Nahl: 70]

و هو العليم القدير

“And He is the All Knowing, the Ever Capable.” [Ar-Rum: 54]

والله قديرٌ والله غفورٌ رحيم

“And Allah is Ever Capable, and Allah is Oft Forgiving, Most Merciful.” [Al-Mumtahanah: 7]

Sheikh Muhammad Ibn Saalih Al Uthaymin said, “Allah’s names all are beautiful, meaning; they have reached the paramount of beauty, as Allah says:

و لِلّهِ الأَسْماء الحسنى

“And to Allah belongs the most beautiful names…” [Al A’raf: 180]

This is because the names consist of perfect attributes that do not have therein a defect from any perspective, it is not possible nor probable (for them to contain defects).” [القوائد المثلى في أسماء الله و صفاته الحسنى]

Thus we understand that Allah’s names are not meaningless, on the contrary they contain meanings describing the One to whom we worship. The name Al Qadeer is no different, as it points to a complete and perfect attribute that Allah has always and will always be described with.

Imaam Ibn Mundah said: The meaning of Al Qadeer is He being Ever Capable of doing anything from (creating) good and evil, also obedience and disobedience, as He says: 

و خلق كلَّ شيءٍ فقدَّره تقديرًا

“He created everything, and has measured it exactly according to its due measurement.” [Al Furqan: 2]

What He has measured of it (the creation), the Ever Capable, the All Able to do anything; created it and nothing was impossible for Him.” [كتاب التوحيد]

Sheikh Abdur Razzaq Ibn Abdil Muhsin said, “All of them (the name Al Qadeer, Al Qaadir, and Al Muqtadir) allude to the sureness of capability as an attribute for Allah. Surely, He the Glorified has perfect ability.” [فقه الأسماء الحسنى]

Allah teaches us this in numerous verses throughout the Quran with repetition, as He the Exalted says:

إنَّ الله على كلِّ شيءٍ قديرٌ

“Indeed Allah is Able to do all things.” [Al Baqarah :20] [Al Baqarah: 109] [Al Baqarah: 148] [An-Nahl: 77] [An-Nur: 45] [Al-Ankabut: 20] [Al Faatir: 1] 

Sheikh Abdur Rahman Ibn Naasir As-Sai’di said, “Thus nothing was impossible for Him, and from His ability is that if He wants something He does it without any hindrance or opposition.” [تيسير الكريم الرحمن في تفسير كلام المنان]

Therefore the belief of the adherents to the Sunnah is that Allah is Ever Capable of doing whatsoever He wills, a belief deeply rooted in the text of the Quran and Sunnah and firmly believed by those that hope for success in the next life. This, unfortunately, contradicts the understanding of the Islamic caller named Zakir Naik. As he does not believe that Allah is capable of doing anything. He states: 

“If I agree with you for the sake of argument that almighty God can do anything and everything, in the same argument almighty God can even tell a lie. It is ungodly to tell lies. The moment God tells lies He ceases to be God. If I agree with you, God can do everything, God Almighty can even be unjust. But the moment God does injustice He ceases to be God. Allah says in the Quran, Surah An Nisa, chapter number four verse 40 that Almighty God is never unjust in the least degree. If Almighty God wants He can forget, but to forget is ungodly. Allah says in Surah TaHa Chapter 21 verse 52 that Allah subhanahu wa ta’alaa never forgets. The moment Almighty God forgets He ceases to be God. If Almighty God wants He can make a mistake, but to make a mistake is ungodly. Allah says Surah TaHa chapter 20 verse 52 that Almighty God never makes a mistake, The moment God makes a mistake He ceases to be God. No where in the Quran does it mention that God can do everything. What Allah says in the Quran in surah Faatir chapter 35 verse number 1 innallaha alaa kulli shayin qadeer, that Allah has power over all things…“(1)

He also said, “There are a thousand things I can list that God Almighty can’t do..“(2) He substantiates this claim with rhetoric based on naive logic and philosophy, as he states Allah can’t create a tall and short man, Allah can’t kick him out of His dominion (because the creation in its entirety belong to Him) etc.

This is an utterly foolish and blameworthy approach unheard of by those who have preceded us from the imaams of guidance and knowledge. This is nothing more than speaking about Allah that which you know not. Allah says:

قلْ إنَّما حرَّم ربِّيَ الفواحش ما ظهر منْها و ما بطن و الإثْمَ و البغىَ بِغَير الحقِّ و أَنْ تشرِكوا بالله ما لَمْ ينزِّل به سلطانًا و أنْ تقولوأ على الله ما لا تعلمون

“Say (O Muhammad): My Lord has only prohibited immorality, what is apparent and hidden from it, sinfulness, transgression without due right, that you associate a partner with Allah that which He has not sent down for it any authority, and that you say about Allah that which you know not.” [Al-A’raf: 33]

Sheikh Rabee ibn Haadi states, “Polytheism is the greatest of sins, but speaking about Allah that which you know not is greater ‘…and that you say about Allah that which you know not‘. Ibn-ul-Qayyim said that this is the greatest of all sins, as polytheism is included in it, denying the attributes is included in it, every form of falsehood is included in it. ‘…and that you say about Allah that which you know not‘. Polytheism is a statement about Allah without knowledge, instituting polytheism and misguidance are statements about Allah without knowledge, instituting innovations enters into that as well.

Ibn-ul-Qayyim incorporated it into speaking about Allah without knowledge, as it is incompatible with Allah’s Book, the Sunnah of Allah’s Messenger -sallahu alayhi wa salaam-, and Allah’s true methodology. It is the reserving of evil thoughts for Allah, His Book, and His Messenger -sallahu alayhi wa ssalaam-, and this is because Allah the Exalted says:

اليومَ أكملْتُ لكم دينكم و أتممْتُ عليكم نعمتي و رضيْتُ لكم الإسلامَ دينًا

“This day I have perfected, for you, your religion, and have completed My Favor upon you, and I am pleased with Islam as a religion for you.” [Al-Maa’idah:2]

This is the meaning of Ibn-ul-Qayyim Al Jawziyyah’s speech. He spoke concerning the explanation of the verse. He spoke about immorality, sinfulness, transgression, polytheism, and subsequent to that he said: “And as for speaking about Allah without knowledge, it is the severest from these forbidden matters, and the greatest of sin…” [الاستقامة و أثرها على المسلمين]

Hence the statement of our brother Zakir Naik is rejected due to it being contradictory to what Allah informs us of concerning Himself. As Allah is All Able to do whatever He wills. We ask Allah to bless us with safety and security, and to protect us from ever falling into misguidance after being guided.

Compiled by Najeeb Ibn Yusuf Al Anjelesi 

 

 

---

1: Taken from the video lecture found on youtube entitled: Similarities Between Hinduism and Islam

2: Taken from the video found on youtube entitled: Can God do Anything & Everything? Why Can’t God Become A Man? Zakir Naik