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Kitaabat Tawheed53
Kitaabat Tawheed53
All praise is due to Allaah alone, we praise Him, we seek His assistance, we seek His forgiveness we seek
refuge with Him from the evils of our ownselves and from the consequences of our bad deeds. Whoever Allaah
guides there is none who can lead him astray and whoever is led astray there is none who can guide him. I
openly testify that there is no deity worthy of worship other than Allaah who is Alone, without any partners and
i further testify that Muhammad (salAllaahu alaihi wa sallam), the prophet and messenger sent to mankind was
his servant and messenger
We are at the chapter of qadr or the chapter regarding those who reject qadr. Qadr, the 6th of the pillars of
emaan as found in the hadeeth of jibreel. He said O muhammad tell me about emaan. And the prophet
salAllaahu alaihi wa sallam said in that famous hadeeth. Emaan is to believe in Allaah, in his angels, his books,
his messengers and the last day and also that you believe in the qadr, the good and bad of it. Some of the early
scholars said qadr is the secret of Allaah in how He has organised His creation and it is not known to us exactly
what the qadr is except we have some information we learn from the book and sunnah. The reality of it and the
true hikmah of it and the knowledge behind all of that, we have very little knowledge of it and we would not be
able to grasp full knowledge of that ever. The scholars have mentioned that the qadr of Allaah includes four
basic ideas and those four are, that the qadr of Allaah includes:
1. Allaah's knowledge of what was going to be before it happened. And that knowledge is perfect and complete,
all encompassing and all inclusive knowledge without any deficiency or weakness from any angle. That's the
knowledge of Allaah of everything that will be, how it will be, when and where it will be and the knowledge of
Allaah about things that will not be, how they would have been had He willed them to be so, complete and
total knowledge.
2. The second stage of qadr is the writing of that qadr by the qalm. Allaah created the qalm/pen and He ordered
it to write everything that will be until the last day. So the qadr was known to Allaah, then it was written by the
order of Allaah.
3. The third stage of qadr is that Allaah willed it, Allaah allows it, He gives permission for it and He allows it to
happen.
4. And then there is the creation and the bringing into existence of that manifestation of His qadr.
This is the explanation offered by a number of scholars like ibnul qayyim and others for the 4 stages of qadr.
The qadr refers to all of that.
Some of the people who reject the qadr, reject some of these stages and not all of them. The first report we have
in this chapter is the statement of Abdallaah ibn Umar : And ibn Umar said (when some people came to him
about the very first appearance of the people who reject qadr ma'bad, al juhani and the people of koofa who
began to say there is no such thing as qadr, that Allaah did not plan everything before it happened and Allaah
does not have knowledge of everything before it happened and that things that happen, they just happen and that
Allaah is not the planner and is not the one who designed those things from His qadr.) "I swear by the One in
whose Hand is the soul of ibn Umar! If one of them (those people who deny qadr) had the likes of (mount)
Uhud in gold and then spent it in the Way of Allaah (meaning hoping to get a reward from Allaah), Allaah
would not accept it from him until he believed in Qadr!" And he went on to narrate the hadeeth of his father
Umar ibnul Khabttab. It is the point of reference from that hadeeth. He narrated that hadeeth of jibreel in its
entirety. It is the part of it that is the proof/ reference for the very important obligation of believing in qadr is
(see slide)...Then he used as a proof the statement of the messenger salAllaahu alaihi wa sallam "Emaan is to
believe in Allaah, His Angels, His Books, His Messengers, and the last day and to believe in the Qadr, the good
and bad of it" This hadeeth was collected by alimaamu muslim. Of course that story is a bit longer. Do you
know that Abdullaah ibn Umar, when he heard of these people saying that there is no such thing as qadr, not
only did he make this statement that if they spent the whole mountain of Uhuds weight in gold, it would not be
accepted from them by Allaah, he also said "inform them that i am free of them and they are free of me"
meaning i have nothing to do with them and they have nothing to do with me. This is the manhaj of the salaf in
dealing with ahlul bid'ah. We free ourselves from them and their bid'ah. He said he is free of them because of
their severe deviation and he is free of their bid'ah. So he said, i'm free of them and they are free of me. And did
he mean takfeer here? Did he mean to consider them kaafirs when he said i'm free of them (like i'm free of the
kuffaar)? The answer is yes. He intended that. And how do you know that? He added to that that if they spent a
whole mountains worth of gold in the path of Allaah, Allaah would not accept it. What would cause Allaah to
not accept the charity of a person who made an error, of a person who is still a muslim but is sinful with a belief
or two beliefs but he still was within the fold of islaam. Allaah would still accept his charity because Allaah is
fair and Allaah accepts from the believers who are mistaken, who are still muslims but does Allaah accept
anything from the disbelievers? The disbelievers on the day of judgement their actions will be like dust scattered
in the wind. No matter how good their actions are they shall receive no reward for any of their actions, no good
reward for any of their actions until their actions were done for the sake of Allaah purely with tawheed, not for
anyone else. That means they perform them as muslims without committing shirk and without following up
their deeds with shirk to nullify the previous ones. That's whom Allaah accepts from..Allaah only accepts from
the muttaqeen. Those who have piety and worship Him Alone. Our shaykh Saalih al Fawzaan says what can be
gained of benefit from this report:
1. Rejecting qadr is disbelief
2. Good actions/deeds are only accepted by Allaah from a believer/person with emaan
3. Usage of proofs from the book and sunnah regarding the people who have deviated whenever you need to
use a proof you use a proof from the book and the sunnah. And that is that Abdallaah ibn Umar used as a proof
that his father narrated from the messenger salAllaahu alaihi wa sallam that he said that emaan is belief in
Allaah and His Angels, His books, His messengers, the last day and to believe in qadr, the good and the bad of
it.
The author goes on to say: On the authority of Ubaadah ibn Saamit who is a companion , who said that he said
to his son "O my (little) son! You shall not taste (true) emaan until you believe that what has befallen you could
not have passed you by and that what has missed you could never have befallen you!" You will not be a true
believer, meaning in qadr, in Allaah and in Qadr, until you believe that everything that has happened to you
could not have been avoided and anything that did not happen to you could never have happened to you. And
then he said "I heard from the messenger of Allaah salAllaahu alaihi wa sallam him saying "Verily the first
thing Allaah created was the Pen, and He said to it "Write!" It said, "My Lord! And what do i write?" He said,
"Write all
the events (with their details)that will take place until the Hour!" And this was collected by attirmidhi with a
weak chain. There is a weak chain for this report but we'll see how it is similar to other reports and how it can be
considered strengthened by way of these other reports and that is what the author attempts to do here with his
next narration.
"O my son i've heard the messenger of Allaah (salAllaahu alaihi wa sallam) saying whoever dies upon other
than this (meaning the affirmation of qadr) is not from me" So if that's authentic then it means whoever dies
upon other than this (meaning the affirmation of qadr that it is to know that whatever has befallen you could
not have missed you and whatever has not happened to you could never have happened to you)...
Then the author goes on to say: in one narration collected by Ahmad ibn Hanbal "Verily the first thing Allaah
created was the pen and He said to it "Write!" So at that time everything that will take place until the day of
judgement was written."
This was collected by imaam ahmad with a weak chain. The chain for the first narration (from attirmidhi) has
abdul waahid ibn saleem in the chain who is da'eef and the other narration which is the narration of imaam
ahmad has ayyub ibnu ziyaad al himsi (spelling?) in the chain who is majhool who is unestablished or his
reliability as a narrator has not been established, however these two reports having similar wordings strengthen
each other and they are acceptable together as a hadeeth that we would call hasanun lighayrihi authentic by
way of mutual support or by way of support from other chains.
And in one narration of this hadeeth collected by Abdullaah ibn wahb (thiqatun). He had books, he had al
jaami' jaami' Abdullah ibn wahb that we have today. He died in the year 197 and likely this hadeeth is collected
in that book. He said "whoever does not believe in the Qadr, the good and the bad of it, Allaah will burn him
with the Fire."
Our shaykh says, what can be gained of benefit from this athar/narration
1. The obligation of believing in qadr
2. the severe threat of punishment that has been set for those people who reject qadr
3. The affirmation of the pen, the one that Allaah created and the writing of all of the things that will happen,
that have happened and that will happen until the establishment of the hour
The author goes on to say in the musnad of imam ahmad and the sunan (of abee daawood and others) On the
authority of ibn addaylami who was a taabi'ee, he said "I went to ubay ibn ka'b (the sahaabi, the knowledgeable
companion about the recitation of the qur'aan)I have something in me that is difficult (perhaps he meant i have a
problem with the qadr, something wrong with me, i don't understand the qadr, perhaps i have a problem
accepting it or believing it) so narrate to me something in hopes that Allaah by way of narrating to me that
information, Allaah will cause this doubt or this problem that i have with the qadr to go away. So he (ubay ibn
ka'b) said: "If you were to spend the likes of (mount) uhud in gold, Allaah would not accept it from you until
you believed in qadr (this sounds like the speech of who? the speech of Abdallaah ibn Umar, the one that just
preceded, the narration that's in saheeh muslim where he narrated the hadeeth of jibreel on the authority of his
father. Then ubay ibn ka'b went on to say...) and (until) you knew that what has
happened to you could not have missed you, and that what had passed you by could not have happened to you.
Were you to die upon other than this (belief and understanding), you would be from the people of the fire!" This
was the statement of ubay ibn ka'b. Notice how closely it resembles the speech of Abdallaah ibn umar. These
are two of the major companions of the messenger of Allaah salAllaahu alaihi wa sallam making clear takfeer of
people who reject qadr. Now look what ibn addaylami says: "then i went to Abdallaah ibn mas'ood and
huthayfah ibnalyamaan and zaid ibn thaabit (meaning in separate occurrences, not that he went to all three of
them in one sitting, and that's known by going to the source book for this hadeeth, one of them is sunan abee
daawood... "and i asked him, then i went to huthayfah and i asked him then i went to zaid ibn thaabit" so he
went to these sahaaba, four of them by name, one by one, from the major sahaaba, most knowledgable of the
companions about the guidance of the messenger salAllaahu alaihi wa sallam ibn mas'ood, huthayfah, zaid ibn
thaabit and ubay ibn ka'b, all four of them, he went to them one by one to ask about the issue of qadr and each
one of them as he said ) all of them narrated to me similar things from the prophet salAllaahu alaihi wa sallam"
Then the author says it's an authentic hadeeth that was collected by alhaakim in his saheeh and the meaning of
the saheeh of alhaakim is the book called almustadrak almustadrak ala saheehayn. And he called the hadeeth
saheeh. The hadeeth is authentic.
Our shaykh saalih al fawzaan says in his book almulakhkhas, what can be gained of benefit from this report:
1. The severe threat of punishment for those who do not believe in qadr
2. To ask the ulema/scholars about everything difficult to understand in issues of aqeedah/belief or other than
that. Just like when the people came to Abdullah ibn umar, you find in that report aswell, going back to the
companions, going back to the people who have knowledge of the hadeeth of the messenger salAllaahu alaihi
wa sallam, and asking them and taking the hadeeth from them and applying it to a person's situation. So here we
have the same thing, a man, ibn addaylami going to four of the companions, asking them knowledge about qadr
from the messenger salAllaahu alaihi wa sallam
3. The job of the ulema is to reject, expose, clarify the doubts people have, to help people get over their doubts
or confusion on issues, and to spread knowledge that's beneficial to people.
Note: When Allaah will not accept someone's sadaqah, is that an absolute proof that they have disbelieved? And
i'll bring to you an ayah from the book of Allaah that proves this idea surat attawbah, the 54th verse "there
was nothing preventing them from having their spending accepted (meaning by Allaah) except that they
disbelieved in Allaah and His messenger." It proves that if we have a text that says someone who does
something, his sadaqah won't be accepted, that means he is outside of islaam based on this verse that nothing
prevented them from having their spending accepted from them as an act of good deed except they disbelieved
in Allaah and his messenger. That's the only thing that would prevent a persons sadaqah from being accepted.
That's a general idea. We do have other issues here and there that would prevent a persons sadaqah, but not
mutlaqan. In one case by another case. For example a man spends from the khabeeth of his earnings. He earns
haraam...he sells haraam things, alcohol and things like this. Now Allaah is tayyib/good and only accepts things
that are wholesome and good so Allaah does not accept the sadaqah of a person who gives from haraam
earnings. Allaah does not accept the sadaqah that's
done in showing off, a minor act of showing off that does not take over a person's overall intentions. That act of
sadaqah is rejected. So there are different circumstances here and there where a person would have his sadaqah
rejected a flaw in the intention or a flaw in the actual wealth itself however that doesn't mean we say about that
person that Allaah will not accept any of his sadaqah. That means in that instance his sadaqah is not accepted.
The person who earns haraam money, what is spent with his haraam money in the way of Allaah is not accepted
from him. But if he has other money that he earned from halaal sources then his money would be acceptable to
Allaah in his acts of charity so it doesn't mean that all of his deeds and all of his sadaqah would be nullified
because he has some haraam income.
Qa:
The qadariyyah are outside of islaam (jumlatan)
Allaah created you and what you do
Actions of the servants are done by their choice and it does not go outside the qadr of Allaah and those 4
stages of qadr discussed. We respect them as actions of responsibility, accountability because Allaah rewards
and punishes based on the actions of the servants. That means there is a will and there is a choice. And that does
not mean that Allaah did not know or is ignorant of what choice the servant will make. That is, all of it, under
the mashee'a of allaah "And you are not going to will to do anything unless it was from the will of allaah". We
do not say like the jabariyyah that the actions of the servants are all written and the servant has no say, he has no
choice. He's forced/coerced into acting out a role that Allaah planned for him. As a result the laazim of this
mathhab is that mankind should not be rewarded or punished because why would he be blamed for doing
something that was written and he had no choice. But Allaah has created us and he has guided us to the good
path and he has warned us against paths of evils and we are responsible for our choices. When we make our
choices, it does not go outside of the qadr of Allaah ever for that would mean we have created an action Allaah
didn't know and we do not believe that we are the creators of our actions. The mathhab of the qadariyyah is that
we create our own actions and that Allaah has not created our actions. So in essence they are major mushrikeen
because they affirm more than one creator. There are things in existence that are the creation of Allaah and there
are some things in existence that are the creation of human beings and they are the creators, they create their
own actions meaning they have knowledge of them before they invent them or before they do these actions.
That means Allaah doesn't know what the servant will do and the servant knows what he will do so therefore the
servant will have more knowledge than Allaah and that is falsehood obviously. So all of our actions and all of
our intentions, the things we do, the things we are prevented from doing, the things we could never have done
all of that was known to Allaah, while we planned them, before we planned them and before we were even
created in actuality.
Narration by Abdullah ibn wahb is found in the book of sunnah by ibn abee aasim number 111. The wording is
slightly different. It is: "qadr is like this, whoever believes in other than this then Allaah will enter him into the
fire" This is ubaadah ibnu saamit admonishing his son AbdurRahmaan at the time of his death. he told him...
"you shall not have true taqwa of Allaah until you believe in Allaah and you shall not believe in Allaah truly
until you believe in the qadr the good and bad of it and you shall not believe in Allaah truly until you believe
that everything that happened to you could not have passed you by and I've heard the messenger (salAllaahu
alaihi wa sallam) saying that(?)
qadr is like this and that whoever dies upon other than this Allaah will enter him into the fire" Muhammad
naasiruddeen al albaani says hadeethun saheeh, it's an authentic hadeeth. There is weakness in the chain in this
one because of uthmaan ibn abee aatika (?) however it is strengthened by other things...He mentions some
sources and chains and all of them have some kinds of problems in them and he mentions that the author (ibn
abee aasim) has mentioned other chains for this hadeeth
At the time of Ibn Umar, the people who denied qadr said the things that happen they are from the peoples
creation, they just happen and Allaah does not have knowledge of them. Allaah has not planned them and
Allaah has not caused them to happen. So going back to the stages of qadr, you have the knowledge, writing,
creation and the willing so we have a negation here of the prewriting and the preknowledge of Allaah/the
knowledge beforehand
There is some discussion from the scholars about which was created first, the pen or the throne. The majority of
the scholars said the throne was created first and so the hadeeth that mention the first thing created was the pen,
that means after the throne and after Allaah ascended over the throne and after some things had occurred then
the very first thing, meaning after that was created, from the very first things that Allaah created was the pen.
And this is what the majority of scholars understood. There is a group of scholars who said that the pen was
created before the arsh/throne of arRahmaan and there isn't a whole lot of benefit in tahqeeq of that issue
meaning it doesn't have a very big impact on the way we worship Allaah, on the soundness of that worship or
our love for Allaah or anything. These are two great creations of Allaah and whether he created the pen first or
the throne first Allaah is the One who is praised in every situation and is the one who is worshipped...