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Signposts of the Propagated Sunnah – Lesson 73

Posted on Tue 30 Jumada Al Oula 1448AH 10-11-2026AD by islamtees

Covered in this lesson:

Conclusion of answer to question 157 regarding how the scholars explained in detail these branches.

Question 158 – Mention a summary of what they (the scholars) have listed as the branches of īmān? – and its answer.

Question 159 – What is the evidence for ihsān from the Book and the Sunnah? – and its answer.

Listen to the lesson/download here:
Lesson 73.mp3

or on SoundCloud here:
Lesson 73 on SoundCloud

Notes (produced by Abū Yahyā Imrān Rafīq):

Q157. Commentary of Shaykh Sālih Al-Fawzān (hafidhahullāh): The arkān, we must bring them for īmān to be valid. If one of the arkān of īmān is missing then īmān itself does not exist because without the rukn of a thing that thing does not exist. As for the branches then they are from that which perfects a person’s īmān, that perfection can either be an obligatory perfection or a recommended perfection…This is the madhab of Ahlus-Sunnah wal-Jamā’ah which opposes what is said by the Khawārij and the Mu’tazilah because both these groups declare a person who falls into a major sin to be outside the fold of Islām, or they may say that the one who abandons an obligation has left Islām. However, there’s a difference between the Khawārij and Mu’tazilah – the Khawārij say he is a disbeliever in this life and call him a disbeliever and the Mu’tazilah say: ‘We do not he is a believer nor that he is a disbeliever in the life of this world but he is in a state in between the two states’. Why did they fall into this mistake? They err in the method of deriving the evidences from the Qur’ān and from the Sunnah. So some of them come across the āyah: “…Whoever disobeys Allāh and His Messenger, then for him will be the fire of Hell, to remain therein forever.” (72:23). Whoever looks at this verse on its own he may make takfīr without any restriction/qualification but if we take that āyah and bring it to another āyah: “Indeed, Allāh does not forgive that Shirk is committed with Him, but He forgives what is less than that to whom He wills…” (4:48). So from here we understand, that what is less than Shirk and Kufr, Allāh will forgive that which means that the disobedience mentioned in the first āyah (72:23) is whatever is Shirk and whatever is Kufr, referring to people of Shirk and people of disbelief because they are also disobedient to Allāh.

– As for the arkān, if a person doesn’t believe in Tawhīd and commits Shirk then he has rejected the first rukn of īmān (belief in Allāh). If he does not believe in the angels, or the books (or some of them) or the messengers (or some of them), or the resurrection (the Day of Judgement) then this person hasn’t brought arkān of īmān, he is a disbeliever. Likewise, al-Qadr, those who say that the affair of al-Qadr is just something that is spontaneous, chance occurrences and things like that, that there is no al-Qadr, nothing is determined and decreed by Allāh, then this is kufr, to deny al-Qadr in this manner. As for leaving the branches (whether the obligatory) this then decreases his īmān, that decrease can be a decrease in the obligatory perfection or the recommended perfection.

Q158. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Al-Hafidh Ibn Hajar in Fath al-Bārī has summarised what Ibn Hibbān mentioned when he said: “Indeed, these branches, they branch off from the actions of the heart and the actions of the tongue and the actions of the body.”

As for the actions of the heart, within them are the beliefs and intentions. And they comprise twenty-four qualities/traits: īmān in Allāh which includes īmān in His Essence and His Attributes and His Tawhīd, and also the belief that: “…There is nothing like unto Him…” (42:11) and belief that everything besides Him is originated. Likewise, belief in the angels, the Books, the Messengers, al-Qadr (the good and its evil) and the Last Day, included in this is the questioning in the grave, and the resurrection and the gathering of people, the reckoning, the scales, the bridge over Hellfire and Paradise and Hellfire.

Feelings of the heart – Love of Allāh, loving and hating for the sake of Allāh, loving the Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ), respecting and venerating him, sending Salāt upon him, and following his sunnah.

And to have sincerity to Allāh, abandon showing off and hypocrisy, and to repent, fear of Allāh, hope in Allāh, gratitude, to fulfil ones agreements and oaths, to be patient, to be pleased with the decree, to have reliance, to be merciful, to have humility, to have respect for the elderly and mercy to the young, and to abandon arrogance, self-amazement, jealousy (or envy), conceitedness and anger.

Actions of the tongue which comprise seven traits, to speak with Tawhīd, to recite the Qur’ān, to learn knowledge and to teach it, du’ā (supplication), dhikr (remembrance of Allāh) and likewise to seek forgiveness from Allāh and to avoid vain (useless) speech.

Actions of the body comprises thirty-eight branches, from them are those which relate to individuals and these ones are fifteen; purification of the body, to avoid impure things, to conceal the awrah, to pray the obligatory and the voluntary prayers, to give charity (obligatory and voluntary), to free the slaves, to be generous, to feed people, to honour the guest, to fast whether obligatory or voluntary, to perform Hajj and the Umrah, to do tawaf and ‘itikāf, to seek out Laylatul-Qadr, to flee with one’s religion which includes making hijrah from a land of shirk, to fulfil one’s oaths and to fulfil the expiations.

And there are six traits which relate to those who are around you; to seek chastity by way of marriage, to fulfil the needs of dependants, to be righteous to the parents, to cultivate the children, to keep the ties of the womb, to obey those who are the elders or the chiefs and to be gentle with the slaves.

Other rights are those which are related to the general people (public), these are seventeen traits; to establish the rulership/governance with justice, follow the Jamā’ah, obey the ones in authority, to make rectification between people, to fight the Kharijītes and the rebels, to aid and cooperate in goodness which includes commanding the good and prohibiting the evil, to establish the prescribed punishments and Jihād and from Jihād is to guard the frontiers of the lands of the Muslims, to fulfil the trusts and from this is to give one-fifth of the booty in war for the sake of Allāh and His Messenger, to fulfil the loans, to honour the neighbour, to have good dealings which includes to gather the wealth and spend it on those who have a right that it be spent upon, to abandon being an excessive spendthrift and wasting wealth, to respond to the salām, to say Yarhamukullāh (respond) to one who sneezes, to withhold from harming the people, to avoid vanity (idle speech and action), to remove something harmful from the road/ground.

All of these are sixty-nine traits or qualities and it is possible that we count them as seventy-seven, and Allah knows best.

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): risālah called muktasar Shu’abil-Imān. One of the scholars took al-Bayhaqī’s work and summarised it.

Q159. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Its evidences are many, from them is: “Do good (ihsān). Indeed, Allāh loves Al-Muhsinūn (the good-doers)”. (2:195)

“Truly, Allāh is with those who fear Him (keep their duty unto Him), and those who are Muhsinūn (good-doers).” (16:128)

“And whoever submits his face (himself) to Allah, while he is a muhsin, then he has held onto the firmest hand-hold.” (31:22)

“For those who have done good is the best (reward i.e. Paradise) and even more (i.e. having the honour of glancing at the Face of Allāh).” (10:26)

“Is there any reward for good other than good” (55:60)

The Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “Verily, Allāh has ordained Ihsān for everything” (Sahīh Muslim, at-Tirmidhī and Ibn Mājah)

He (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “Good and comfort is for the servant who dies while doing good worship of Allāh, and the one who loyally served his master, good and comfort be to him.” (Sahīh Muslim and Ahmad).

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): ihsān is a level which is higher than the level of īmān, it is like the peak of īmān. It means that the īmān a servant has makes them reach such a level as if they are seeing directly, that you worship Allāh as if you are seeing Him, even though you do not see Him then He certainly sees you. Imān is of levels, some of them are higher than others. From the highest levels of īmān is that your īmān takes you to a level as if you are seeing something in front of you with your heart not with your vision. Example provided to illustrate what is meant, “You shall certainly see the Hellfire, then you shall it with the certainty of the eye, then you shall be asked about the bounties that you enjoyed.” (102:6-8). Here, Allāh is saying to those people (the disbelievers), this Hellfire and the resurrection after death that you are rejecting, it is inevitable that you will see it with the eye of certainty.

– Commentary of Shaykh Sālih ibn ‘Abdil-‘Azīz Aal ash-Shaykh (hafidhahullāh): the general meaning of the word ihsān is goodness, kindness, benevolence, proficiency (doing something well). What ihsān means varies according to the thing that it relates to. When speaking about ibādah (worship), ihsān means to complete that by which that act of worship is fulfilled completely. You do ihsān in the way that you deal with your own self so that you do the commands and keep away from the prohibitions, the one who does not do this is a dhālim to himself. Kindness, benevolence, proficiency in dealing with the creation – this is by fulfilling their rights and not oppressing them in the rights which are due to them, and likewise the creation are of different factions, each one has a particular right:

1) the highest is Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) , ihsān connected to Mustafā is that one is proficient in the Shahādah, to believe him in what he told us and put his desire above your desire, and to keep away from innovations.

2) ihsān in fulfilling rights of parents, Allāh commanded benevolence to parents.

3) rights of believers in general.

4) benevolence in relation to sinful people, that you advise them, admonish them and make them fearful of Allāh, you don’t behave harshly unless harshness is required.

5) ihsān in fulfilling rights of scholars.

6) fulfilling the rights of rulers.

7) fulfilling the rights of disbelievers (including parents, neighbours, etc). Even the animals have rights.

Posted in Aqidah, Tawheed | Tagged abu iyaad, actions, allah, amjad rafiq, Aqeedah, belief, branches, daleel, eemaan, evidence, faith, iman, pillars, quran, Quran and sunnah, rights, rights scholars, Signposts propagated sunnah, six pillars | Leave a comment

Signposts of the Propagated Sunnah – Lesson 72

Posted on Fri 26 Jumada Al Oula 1448AH 6-11-2026AD by islamtees

Covered in this lesson:

Question 156 – How many branches of īmān are there? – and its answer.

Question 157 – How did the scholars explain in detail these branches? – and its answer.

Listen to the lesson/download here:
Lesson 72.mp3

or on SoundCloud here:
Lesson 72 on SoundCloud

Notes (produced by Abū Yahyā Imrān Rafīq):

Q156. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Allāh, the Most High, said: “It is not al-Birr (piety/righteousness) that you turn your faces towards east and (or) west (in prayers); but Al-Birr is (the quality of) the one who believes in Allah, the Last Day, the Angels, the Book, the Prophets and gives his wealth, in spite of love for it, to the kinsfolk, to the orphans, and to Al-Masakin (the poor), and to the wayfarer, and to those who ask, and to set slaves free, performs As-Salat (Iqamat-as-Salat), and gives the Zakat, and who fulfill their covenant when they make it, and who are As-Sabirin (the patient ones, etc.) in extreme poverty and ailment (disease) and at the time of fighting (during the battles). Such are the people of the truth and they are Al-Muttaqun (pious)” (2:177).

And the Prophet (صَلَّى ٱللَّٰهُ عَلَيْهِ وَسَلَّمَ) said, “Īmān has seventy (and in another narration sixty) odd branches, the greatest of them is the saying, “Lā ilāha illallāh”, and the lowest of them is to remove something harmful from the road, and modesty is a branch of īmān.” [Sahīh al-Bukharī 9 and Sahīh Muslim 35b]

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): This ayāh has combined qualities and characteristics of believers. These are mighty, no other āyah has combined all of these characteristics in the likes of this āyah. Then shaykh quotes parts of the āyah piece by piece and comments upon it.

– Commentary of Shaykh Sālih ibn ‘Abdil-‘Azīz Aal ash-Shaykh (hafidhahullāh): Īmān is a general term in which there is included Islām, īmān is more broad than Islām and Islām is a part of īmān. Hadīth mentions a similitude to a tree. When we look at a tree we see it has branches and sub-branches, there is the highest branch and the lowest branch and various branches in between. Highest – “Lā ilāha illallāh” is something that we say but that speech that we say follows on from the belief that we hold (so belief and speech). Lowest – to remove something harmful from the road/ground is an action of the limb. Modesty is an action of the heart. This similitude and specific examples given are such that other branches can be derived from the ones mentioned.

Q157. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): A group of scholars and commentators of hadīth enumerated them and authored many books and benefitted the ummah greatly. However, to know all of these branches is not a condition of īmān, rather we must have a generalised belief in them, and they are all found in the Book and the Sunnah. It is upon the servant to fulfil the commands found in these branches and to avoid the prohibitions found therein, and that we believe in whatever knowledge or information is brought through the reports. And whoever does so, these branches of īmān have been completed. To say definitively that these (seventy-odd) branches (that scholars such as al-Bayhaqī or al-Halīmī listed) are what Messenger specifically intended, we cannot say that.

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): It’s not so much that you need to go and memorise and enumerate all the branches of īmān to act upon them, if you act upon the commands that you know from Allāh and His messenger and avoid the prohibitions that were revealed and you believe in the reports that come in what Allah and His Messenger said, then this person has brought all the branches of īmān in relation to him, to what he knows.

– Commentary of Shaykh Sālih Al-Fawzān (hafidhahullāh): īmān has pillars and it has branches, this is what the hadith establishes. When words Islām and īmān mentioned together (in same sentence) then they have a specific meaning, when they are mentioned in isolation to each other then they both contain each other’s meaning. So when we have Islām on its own, it is with the meaning of īmān also – the whole religion. When mentioned together, Islām is outward actions and īmān is internal (inner beliefs and actions of the heart which aren’t seen).

– Shu’bah is a part of something. Highest branch is “Lā ilāha illallāh” which is ra’sul Islām (chief part of Islām) and the chief part of īmān as well. Lowest branch (which is the least amount) is to remove something harmful from the ground/path, this is anything that annoys or harms people which could be thorns, stones, filth, etc. Hayā (modesty) is something that adds beauty to a person’s character and adorns it, and it prevents them from that which makes them impure and not refined. This type of hayā leads a person to goodness and prevents them from evil, this is praiseworthy but there is another type of hayā which makes you withhold from doing good and from seeking knowledge and from asking about things which have become difficult for you to understand, this is now a blameworthy type of hayā. Scholars derive from this hadīth that īmān is speech of the tongue, belief of the heart and action of the limbs.

– What’s the difference between a pillar and a branch? The pillars must be brought, if one pillar is absent then the whole of īmān is absent. As for the remaining branches outside of the pillars, then they are the things that perfect īmān but īmān does not cease if they are not brought.

Posted in Aqidah, Tawheed | Tagged abu iyaad, actions, allah, amjad rafiq, Aqeedah, belief, branches, daleel, eemaan, evidence, faith, iman, pillars, quran, Quran and sunnah, Signposts propagated sunnah, six pillars | Leave a comment

Signposts of the Propagated Sunnah – Lesson 71

Posted on Tue 2 Jumada Al Oula 1448AH 13-10-2026AD by islamtees

Covered in this lesson:

Question 154 – Is it not possible for Allāh to make all of His servants to be believers, obedient, while Allāh loves that legislatively speaking? – and its answer.

Question 155 – What is the status of Al-Qadr in the religion? – and its answer.

Listen to the lesson/download here:
Lesson 71.mp3

or on SoundCloud here:
Lesson 71 on SoundCloud

Notes (produced by Abū Yahyā Imrān Rafīq):

Q154. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Yes, He is capable (able) of doing that as He the Most High has said, “And had Allāh willed, He could have made you (all) one nation, but He sends astray whom He Wills and Guides whom He Wills. But you shall certainly be called to account for what you used to do.” (5:48 & 16:93).

And He, the Most High has said, “And had your Lord willed, those on earth would have believed, all of them together…” (10:99)

And there are many other verses. However, that which He does to them is necessitated by His wisdom and obligated by His Rubūbiyyah, Ulūhiyyah and Asmā was-Sifāt. So the saying of the questioner, ‘Why are there obedient ones and disobedient ones from His slaves?’ is like the saying of the one who says, ‘Why does He have Names such as the One Who causes harm and brings about benefit (ad-Dār an-Nāfi’), the One who gives and withholds (al-Mutee’ al-Māni’), the One who humiliates and raises (al-Khāfid al-Rāfe’), the One Who gives blessings (al-Mu’nim), the One who exacts retribution (al-Mu’tim), etc?’ This is because the Actions of Allāh are requirements of His Names and effects of His Attributes, so rejecting His Actions is the same as rejecting His Names and Attributes. Rather, it is rejection of His Ulūhiyyah and Rubūbiyyah, “…Glorified in Allāh, the Lord of the Throne, (High is He) above all that (evil) they associate with Him! He cannot be questioned as to what He does, while they will be questioned.” (21:22-23)

Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): This is something alluded to previously which is that it is the wisdom of Allāh that necessitates that this be the case, that in His creation there is the obedient and the disobedient. And why is that? This is so that the effects of His Names become manifest.

Everything that comes from Allāh is either fadl (bounty, favour) or ‘adl (justice). If there are people who do not desire guidance, He leaves them to their own devices. Bounty is shown to the believers (those who obey) and justice is shown to the disbelievers (those who disobey).

Q155. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Belief in al-Qadr is the arrangement of Tawhid, just as having īmān in the asbāb (means) which bring about good and repel evil is required by the Sharī’ah. The affair of the religion will not be put in order (be sound) except and until one believes in Qadr and acts by the Sharī’ah (Legislation).

Similarly, the Prophet (صلى الله عليه وسلم) affirmed īmān in Qadr and said to the one who was asked, ‘Should we not then depend upon what has been written for us and leave actions?’ ‘Act, for each will be facilitated for that which he has been created for’.

So whoever denies Qadr claiming that it contradicts the legislation of the Deen, then he has negated Knowledge and Power/Ability for Allāh, and made the slave independent in his actions and a creator of his own deeds. So he has affirmed another creator alongside Allāh, rather he affirms that all the creation are creators.

And whoever affirms it, using it as an excuse against the legislation of the Deen, negating the ability and choice of the slave granted to him by Allāh, The Most High, who made him responsible for carrying them out, claiming that Allāh has charged His slaves with that which they cannot do, like entrusting the blind man to read the Qur’ān, has accused Allāh of oppression, and his predecessor in that is Iblīs, may Allāh curse him, when he said, “Because You have sent me astray, surely I will sit in wait against them (human beings) on Your Straight Path.” (7:16).

As for the true believers, they believe in Qadr, its good and bad, and that Allāh is the Creator of all that, and they submit to the legislation of the Deen in its orders and prohibitions, and they judge by it amongst themselves in secret and in open. And guidance and misguidance are in the Hands of Allāh, He guides whom He Wishes from His Mercy, and misguides whomever from His Justice, and He is most Knowledgeable about the implementation of His Mercy and Justice, “…Verily, your Lord it is He Who Knows best him who goes astray from His Path, and He Knows best him who receives guidance.” (53:30) And in this lies the greatest Wisdom and the utmost degree of proof (against the slaves), and that reward and punishment are dependant upon the legislation of the Deen, not on Qadr, rather they only console themselves with Qadr during calamities. And when good occurs to them they ascribe it to One to who it belongs, saying, “…All the praises and thanks be to Allāh, who has guided us to this, and never could we have found guidance, were it not that Allāh had guided us!” (7:43). They do not say, that which the evil one – Qarūn (Korah) – said, “This has been given to me only because of the knowledge I possess…” (28:78).

And when they commit a sin, they say (as their parents – Ādam and Hawwā – said), “Our Lord! We have wronged ourselves. If Your forgive us not, and bestow not upon us Your Mercy, we shall certainly be of the losers.” (7:23). They do not say that which Shaytān said, “O my Lord! Because you misled me!…” (15:39).

And when a calamity befalls them they say, “Truly! To Allāh we belong and truly to Him we shall return.” (2:156). They do not say that which those who disbelieved said, “…Who say to their brethren when they travel through the earth or go out to fight, “If they had stayed with us, they would not have died or been killed.” So that Allāh may make it a cause of regret in their hearts. It is Allāh that gives life and causes death. And Allāh is All-Seer of what you do.” (3:156).

Commentary of Shaykh Sālih ibn ‘Abdil-‘Azīz Aal ash-Shaykh (hafidhahullāh): īmān in al-Qadr is wājib. Tawhīd of servant is not complete until believe in al-Qadr, to disbelieve in al-Qadr is to disbelieve in Allāh. Whoever denies al-Qadr, his denial contradicts his Tawhīd. Qadr is the nidhām (arrangement) which holds things together (like a thread), belief in al-Qadr underlies belief in many other things. Denial of al-Qadr is like cutting the thread.

This concludes the Q&A on al-Qadr, and the six pillars of īmān. From here on will look at other branches of īmān, إن شاء الله.

Posted in Aqidah, Tawheed | Tagged abu iyaad, actions, allah, amjad rafiq, Aqeedah, belief, daleel, decree, divine decree, evidence, evil, fate, fourth level, good and evil, mashee'ah, Ordainments, qadar, qadr, qudrah, quran, Quran and sunnah, Signposts propagated sunnah, will | Leave a comment

Signposts of the Propagated Sunnah – Lesson 70

Posted on Fri 28 Rabi Al Thani 1448AH 9-10-2026AD by islamtees

Covered in this lesson:

Conclusion of answer to question 153 regarding whether the servants have any power or will over their actions.

Listen to the lesson/download here:
Lesson 70.mp3

or on SoundCloud here:
Lesson 70 on SoundCloud

Notes (produced by Abū Yahyā Imrān Rafīq):

Q153. Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): Brings several āyāt as evidence, including this one:

“While Allāh created you and that which you do?” [37:96]

This indicates our actions are from the creations of Allāh. Will, wish, power and actions of men are not identical or synonymous with Will, Wish, Power and Actions of Allāh. They (humans) do their actions (including deeds of Kufr) through their will, wish, power. Allāh is the creator of those actions, He is not the doer.

When people didn’t follow the Book, the Legislative Will (Shari’ah), the devils and shayatīn pounced upon them to make them fall into disobedience. When they deviated Allāh caused their hearts to deviate.

“Allāh will not change the good condition of a people as long as they do not change their state of goodness themselves (by committing sins and by being ungrateful and disobedient to Allāh).” [13:11]

If you desire obedience, Allāh knows you want obedience and will appoint people for you or around you through whom Allāh will guide you and make you know the truth.

If you turn away and are far away, you turn away from Allāh, the Book and speech of the Messenger, when this happens repeatedly (turning away), a point will come when Allāh will turn away from you.

Hadīth of three men attending halaqah. First sat within circle itself. Second was shy and sat at the back and the third turned away from Allāh, so Allāh turned away from him.

Shaykh says by Allāh, I fear for many people, they see a lesson but they turn away, they don’t have a necessity or an emergency where they can be excused, such people we fear for them. Such people instead of sitting in gatherings of knowledge they sit in gatherings of Qīl wa Qāl.

Commentary of Shaykh Sālih Al-Fawzān (hafidhahullāh): Allāh has a will, the servants have a will but the will of the servants is consequential, it follows on from the will of Allāh.

“But you cannot will, unless Allāh wills…” [76:30]

“And you cannot will, unless (it be) that Allāh wills, the Lord of the ‘Alāmīn (mankind, jinn and all that exists).” [81:29]

This is a refutation of the Qadariyyah and Jabariyyah.

Our will is a created will, it can only ever follow from His will and power as it is a creation from the creations of Allāh.

Hadīth where it is mentioned: ‘Whatever Allāh has willed, and what you (Muhammad) have willed’, ‘rather it is what Allāh has willed, then what I willed.’ The word ثُمَّ (thumma) is used to indicate order.

Allāh guides those who are befitting for guidance, who seek it and turn to it. The evidence:

“As for the one who gives (in charity) and keeps his duty to Allāh and fears Him, and believes in al-Husna, we shall make easy (or smooth) for him the path.” [92:5]

As the servant gave in charity, had taqwā and believed, Allāh honours that person from His bounty because that is the maslahah for the servant.

“As for the one who is stingy (greedy miser) and thinks himself self-sufficient and belies al-Husna, we will make smooth for him the path for evil.” [92:8-10]

The decree of Allāh is punishment for that person as they turned away. This is from His justice, He did not wrong them:

“…Allāh guides not the people who disbelieve” [5:67]
“…Allāh guides not the people, who are Zalimūn” [2:258]
“…Allāh guides not the people who are Fasiqūn” [9:24]

Allāh made these reasons for absence of guidance, it’s not befitting for Allāh that He honour these people.

“Do those who earn evil deeds think that We shall hold them equal with those who believe and do righteous good deeds, in their present life and after their death?..” [45:21]

“Shall We then treat the Muslims like the Mujrimūn?” [68:35]

How can the believers be treated the same as the sinners? What would be injustice is Allāh treating the believers like the sinners.

“…Shall We treat the Muttaqūn (pious) as the Fujjār?” [38:28]

Signposts of the Propagated Sunnah – Lesson 69

Posted on Fri 21 Rabi Al Thani 1448AH 2-10-2026AD by islamtees

Covered in this lesson:

Conclusion of answer to question 152 resolving the meaning of the statement of the Prophet (صلى الله عليه وسلم): “All the good is in Your Hands and evil is not ascribed to You”, alongside the fact that Allāh is the creator of everything.

Question 153 – Do the servants have any power or will over their actions (ascribed to them)? – and its answer.

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Lesson 69.mp3

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Notes (produced by Abū Yahyā Imrān Rafīq):

Q152. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh) which includes the following points:

1) Meaning of this is that when we look at Allāh’s actions they all pure goodness, there is no evil in anything that Allāh does (in His actions and what emanates from His actions). Allāh puts things in the proper place which is appropriate for it.

2) Within what Allāh has decreed there may be evil and harm experienced by us, we deem this to be evil as it brings us pain. There is evil as it relates to the servant but as for the act of Allāh decreeing, there is no evil.

3) Evil is a consequence of the actions of men, their own sins and deeds, trials and calamities arise.

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He Pardons much.” (ash-Shūrā: 30)

“We wronged them not, but they were the dhālimun (polytheists, wrongdoers).” (az-Zukhruf: 76)

“Truly! Allāh wrongs not mankind in aught, but mankind wrong themselves.” (Yūnus: 44)

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): Someone might say this decree upon someone is evil but the one whom Allāh has decreed evil, it is evil in relation to him. For Allāh it is wisdom and justice. So that from His Names and Attributes they come into effect such as Al-Qahhār, Al-Azīz, Al-Muqtadir. All of this Decree is Khayr.

Ibn Taymīyyah (rahimahullāh) provides an example: Allāh decrees the rain, torrents and floods, and they might come with thunderbolts. The consequences are that the land is revived, it produces produce but at the same time some people might suffer ruin, loss of homes, property or provision, all of this is goodness as it comes from Allāh.

– Commentary of Shaykh Sālih ibn ‘Abdil-‘Azīz Aal ash-Shaykh (hafidhahullāh) – When we discuss the matter of Qadar, the good and the evil, the sweetness and bitterness, we understand things related (or ascribed) to the servant. Qadar is tied to a number of attributes of Allāh such as ‘ilm, hikmah, qudrah, irādah, etc. Allāh puts things in their proper place. So one aspect is Allāh’s attributes. Another aspect is a part that relates to the servant, what they experience from the decree and ordainment of Allāh (maqdūr). This is the one divided into good or bad, the aspect pertaining to the servant.

As mentioned in a Du’ā reported in Tirmidhī: ‘And evil is not attributed to You’. This is very important as most of the people only look at al-Qadar from the second aspect, they forget it is from Allāh, they have an evil opinion of Allāh.

“…while another party was thinking about themselves and thought wrongly of Allāh – the thought of ignorance…” [3:154]

‘Why has this evil come to me when it should have come to him?’ – this is the case with most of the common people. When something of evil comes to them there is a tendency to have suspicion of Allāh, to have doubts. Very few are those who are able to escape from these thoughts.

It is obligatory that we have a good opinion of Allāh, ‘this was best for me, a sign for me to be humble and thankful’. To be optimistic about Al-Qadar no matter what befalls a person. We submit (make taslīm) to al-Qadar, to benefit and learn from it.

Q153. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Yes, the servants have the power and ability to do their actions, they have will and wish. They are responsible for their actions and they are punished or rewarded on account of that. Allāh has not imposed upon us more than what we can bear.

Alongside this we also accept and believe that whatever the servant does, it is only because Allāh gave him the power. They cannot do except by making themselves become the doers. Just like the servants didn’t bring themselves into existence, they didn’t bring their actions into existence. Allāh created our actions, as He created our bodies, we do our actions, they (actions) follow on from the will of Allāh.

Our will and power is not the same as Allāh’s. We are only doing because of Allāh’s will and power. This (mans) will and power cannot go outside Allāh’s will and power. Rather, their actions are creations of Allāh as He created our bodies. They are said to be their actions in reality. Allāh guides, we become guided. Allāh created mans action of disbelief, of sinning such as drinking alcohol but that action is not done by Allāh, it is done by the servant.

Note: This distinction is important because it allows us to avoid or see through the misguidance of those who say ‘that all of existence is one’, that everything that happens is Allah’s action. They do not distinguish between the Creator and the created which is the doctrine of Wahdatul Wujūd (Unity of Existence).

Signposts of the Propagated Sunnah – Lesson 68

Posted on Fri 29 Rabi Al Awwal 1448AH 11-9-2026AD by islamtees

Covered in this lesson:

Question 150 – Allāh, the Most High, has informed us in His Book and upon the tongue of His Messenger, and from what we know of His Attributes, that He Loves those who do good, are pious and have patience; and He is Pleased with those who believe and do righteous deeds. And (we know) that He does not Like the disbelievers and the oppressors, and He is not Pleased with disbelief for His slaves nor does He Like mischief. However all this occurs by the Will and Wish of Allāh, and if He Wished none of that would occur and there would not be anything that He did not Desire in His Dominion. So what is reply to the one who asks, “How can He Will and Desire that which He is not Pleased with or Likes?”.

Question 151 – What is the evidence for the fourth level of eemān in al-Qadr? – and its answer.

Question 152 – What is the meaning of the statement of the Prophet (صلى الله عليه وسلم): “All the good is in Your Hands and evil is not ascribed to You”, alongside the fact that Allāh is the creator of everything (i.e. how do we resolve this)? – and its answer.

Listen to the lesson/download here:
Lesson 68.mp3

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Notes (produced by Abū Yahyā Imrān Rafīq):

Q150. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Irādah (Will) in the texts has two meanings:

1. Irādah Kawniyyah (Universal Pre-Ordained Will) – this is the creational decree, there is no binding connection between this will and His Mahabbah (love) and Ridha (pleasure). This type of will, no one escapes from it, whether person of belief or person of disbelief. Evidences for this:
“And whomsoever Allāh Wills to guide, He opens his breast to Islam; and whomsoever He Wills to send astray, He makes his breast closed and constricted.” (al-An’ām: 125)

“And whomsoever Allāh wants to put in al-Fitnah [error, because of his rejecting of faith), you can do nothing for him against Allāh. Those are the ones whose hearts Allāh does not want to purify (from disbelief and hypocrisy).” (al-Mā’idah: 41)

2. Irādah Deenatul Sharī’atun (The Religious Legislated Will) – this is the one which is tied to what Allāh loves and is pleased with. Allāh has commanded and prohibited certain things based on this Will. Evidences:

“Allāh Wishes for you ease, and He does not Wish to make things difficult for you.” (al-Baqarah: 185)

“Allāh Wishes to make clear to you and to show you the ways of those before you, and accept your repentance, and Allāh is All-Knower, All-Wise.” (an-Nisā’: 26)

and many other verses.

And this type of Will (Religious Legislated) cannot be enacted except by the one for whom the Universal Will has already preceded. So the Universal and Legislated Will combine for the obedient believer, whereas only the Universal Will is operative for the sinful evil-doer.

So Allāh, the One free from all imperfections, has invited all His slaves in general to His Pleasure and guided whoever He Wished amongst them to respond. As He, the Most High, said, “Allāh calls to the Home of Peace and guides whom He Wills to the Straight Path.” (Yūnus: 25)

So He, the One free from all imperfections, made the invitation general but specified guidance to whomever He wished, “Verily, your Lord it is He Who knows best him who goes astray from His Path, and He knows best him who receives guidance.” (an-Najm: 30)

Commentary of Shaykh Sālih al-ʿUthaymīn (d.1421H, rahimahullāh):

– Regarding Irādah Kawniyyah, the question arises: “Has Allāh desired disbelief to occur?” Answer is Yes, through His creational will. If He didn’t want people to disbelieve, He wouldn’t have willed it. If Allāh wills it, it will happen and it is not possible for His will to be opposed.

– Regarding Irādah Sharī’ah – Allah wants from His servants that which He is pleased with.

– The key differences between the two types:

1. Creational Will will absolutely occur whereas for the Legislative Will it is not binding it will occur.

2. Legislative Will is tied to what Allāh loves whereas the Creational Will is tied to what He loves and doesn’t love.

– Allāh allows displeasurable things to occur for a maslahah and hikmah.

– Things to take away from this:

1. If we know that nothing happens except by Allāh’s Mashee’ah (Will) this will lead us to take the ways and means, to have tawakkul (reliance in Allāh), be attached to Him and not to the creation.

2. We must act on the commands and prohibitions when we know this is what Allāh loves.

– Q151. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Allāh, the Most High, said,

“Allāh is the Creator of all things, and He is the Wakil (Trustee, Disposer of affairs, Guardian) over all things.”
(az-Zumar: 62)

“Is there any creator other than Allāh who provides for you from the sky (rain) and the earth?” (Fātir: 3)

“This is the creation of Allāh. So show Me that which those (whom you worship) besides Him have created.” (Luqmān: 11)

also: (ar-Rūm: 40), (as-Sāffat: 96), (ash-Shams: 7-8), (al-A’rāf: 178), (al-Hujurāt: 7), and many other verses.

It is reported by al-Bukhārī in ‘Khalq af’āl ul-‘Ibād’ from Hudhayfah in marfū’ form, “Allāh created every doer and his action.” [Reported by al-Bukhārī and others]

The Prophet (sallallāhu alaihi wasallam) said, “O Allāh, give my soul its taqwā and purify it, You are the best of those who purify. Verily, You are its Owner and Protector.” [Part of a long hadīth reported by Muslim]

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): This fourth level is really an implementation of whatever He has mentioned in the Preserved Tablet (Al-Lauh Al-Mahfūz).

– Q152. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Allāh’s actions, all of them, are pure good. There is no evil in Allāh doing His actions. Why? Allāh is the Just, all of His actions comprise wisdom and justice, He puts everything into its proper place. Any evil is only in relation to the servant such as harm or suffering. Person has only earned what happens of evil due to his own sins. Evidences:

“And whatever of misfortune befalls you, it is because of what your hands have earned. And He Pardons much.” (ash-Shūrā: 30)

“We wronged them not, but they were the dhālimun (polytheists, wrongdoers).” (az-Zukhruf: 76)

“Truly! Allāh wrongs not mankind in aught, but mankind wrong themselves.” (Yūnus: 44)

Signposts of the Propagated Sunnah – Lesson 67

Posted on Wed 22 Safar 1448AH 5-8-2026AD by islamtees

Covered in this lesson:

Conclusion of answer to question 148 regarding what does the Pre-Ordainment of happiness or misery necessitate.

Question 149 – What is the evidence for the third level – belief in the Mashee’ah (will of Allāh)? – and its answer.

Listen to the lesson/download here:
Lesson 67.mp3

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Lesson 67on SoundCloud

Notes (produced by Abū Yahyā Imrān Rafīq):

– Q148. Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): This piece by Hāfidh Al-Hakamī is very important, ‘what is the action of today?’, ‘what is the point in acting?’. The answer: “Work (do good deeds) for each one (every person) will be facilitated for that which they were created.” [authentic hadīth – mentioned previously]

– Pre-Ordainment of happiness: “As for him — (Abū Bakr) — who gives (in charity) and fearfully keeps his duty (to Allāh). And believes in al-Husnā (the statement of monotheism) (or: the obligations of prayer, fasting and charity) (or: the promise of Allāh) (or: Paradise and its reward). Then We will make easy for him (the path to) (further) righteousness (or: to Paradise).” [al-Lail(92):5-7, source: https://www.thenoblequran.com/q/#/search/92_5-7].

– Pre-Ordainment of misery: “But as for he — ( Umayyah bin Khalaf) — who is miserly (with respect to his wealth and Allāh’s right upon him) and considers himself self-sufficient (from his Lord). And rejects al-Husnā (the statement of monotheism) (or: the obligations of prayer, fasting and charity) (or: the promise of Allāh) (or: Paradise and its reward). Then We will make easy for him (the path to) evil (or: Hellfire).” [al-Lail(92):8-10, source: https://www.thenoblequran.com/q/#/search/92_8-10]

– Some people do deeds that appear outwardly to other people to be from the deeds of Paradise, but they are from the people of Hellfire. Hadīth regarding this has previously been mentioned.

– Two contrasting examples from the Sunnah:

1. Abdullāh bin Mas’ūd (رضي الله عنه) reported that Allāh’s Messenger (ﷺ) said: “…verily one of you does the deeds of the people of Paradise until there is only a cubit between him and it (Paradise), then that which has been written regarding him overtakes him and he does the deeds of the people of Hell-Fire and enters into it (the Hell-Fire).” [Sahih Muslim 2643a, Kitāb al-Qadar]

Narrated Abu Huraira (رضي الله عنه): “We witnessed along with Allāh’s Messenger (ﷺ) the Khaibar (campaign). Allāh’s Messenger (ﷺ) told his companions about a man who claimed to be a Muslim, “This man is from the people of the Fire.” When the battle started, the man fought very bravely and received a great number of wounds and got crippled. On that, a man from among the companions of the Prophet (ﷺ) came and said, “O Allāh’s Apostle! Do you know what the man you described as of the people of the Fire has done? He has fought very bravely for Allāh’s Cause and he has received many wounds.” The Prophet (ﷺ) said, “But he is indeed one of the people of the Fire.” Some of the Muslims were about to have some doubt about that statement. So while the man was in that state, the pain caused by the wounds troubled him so much that he put his hand into his quiver and took out an arrow and committed suicide with it. Off went some men from among the Muslims to Allāh’s Messenger (ﷺ) and said, “O Allāh’s Messenger (ﷺ)! Allāh has made your statement true. So-and-so has committed suicide.” Allāh’s Messenger (ﷺ) said, “O Bilāl! Get up and announce in public: None will enter Paradise but a believer, and Allāh may support this religion (Islām) with a wicked man.” [Sahīh al-Bukharī 6606, Kitāb al-Qadar].

2. Narrated al-Barā’a (رضي الله عنه): “A man whose face was covered with an iron mask (i.e. clad in armour) came to the Prophet (ﷺ) and said, “O Allāh’s Messenger (ﷺ)! Shall I fight or embrace Islām first? “The Prophet (ﷺ) said, “Embrace Islām first and then fight.” So he embraced Islām, and was martyred. Allāh’s Messenger (ﷺ) said, A Little work, but a great reward. (He did very little (after embracing Islām), but he will be rewarded in abundance)”. [Sahīh al-Bukharī 2808, Book of Jihād]

– From this the companions understood the necessity of taking the ways and means. Qadar doesn’t prevent a person from acting. One should make du’ā to Allāh to grant him (or her) firmness.

– Commentary of Shaykh Sālih al-ʿUthaymīn (d.1421H, rahimahullāh): To abandon the ways and means, and actions is foolishness. Allāh’s wisdom is such that everything which occurs is because of a cause, either it is known to us or it is not. There are ways and means, and causes and effects. We take the ways and means of happiness. Tawakkul cannot be except by the ways and means, doing what has been commanded and staying away from what has been prohibited.

– Q149. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Allāh, the Most High, said, “But you cannot will, unless Allāh wills.” [al-Insān(76):30]

“And never say of anything, “I shall do such and such thing tomorrow.” except (with the saying), “If Allāh wills!”” [al-Kahf (18):23-24]

Evidences also in:

[al-An’ām(6):39]

[al-Mā’idah(5):48 and an-Nahl(16):93]

[ash-Shū’ara(26):8]

[Muhammad(47):4]

[al-Burūj(85):16]

[Yā-Sīn(36):82]

[an-Nahl(16):40] and

[al-An’ām(6):125]

And there are many other verses, which cannot be enumerated.

And he (صلى الله عليه وسلم) said, “The hearts of the slaves are between the two Fingers of the Most Merciful, as one heart. He turns them how He wills.” [Sahīh Muslim. at-Tirmidhī and Ahmad]

And he (صلى الله عليه وسلم) said, “Do not say, “What Allāh wishes and what so and so wishes.”, rather, say, “Whatever Allāh Wishes.” only.” [Abū Dawūd, Musnad Ahmad and al-Baihaqī]

And he (صلى الله عليه وسلم) said, “…Whoever Allāh Wishes good for, He gives him understanding of the Deen.” [Bukharī, at-Tirmidhī and Musnad Ahmad]

Other ahadith mentioned.

– Commentary of Shaykh Sālih al-ʿUthaymīn (d.1421H, rahimahullāh): Everything that happens is only because Allāh wills it. Allāh’s own actions occur by His will, actions of the servants occur by His will.

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): The will of the servant is not independent of the will of Allāh. This is where the Qadariyyah went astray, “How can Allāh punish people for their deeds?” they claimed. Allāh’s proof is established, He sent Messengers, Books, and gave them hearing, sight, faculties, ability to think, choose, act, etc. Allāh showed them the right and wrong way so the hujjah is established. Allāh does not wrong any of His servants, “Allāh wrongs not even of the weight of an atom (or a small ant)…” [an-Nisā'(4):40]

– Dhulm (oppression) is to place a right in other than its proper place. A servant falling into Shirk is dhulm because that right (of being deserving of worship) belongs only to Allāh.

– Need action of the heart, belief of the heart only is not sufficient. Iblīs knows the truth but disbelieves due to arrogance.

Posted in Aqidah, Tawheed | Tagged abu iyaad, actions, allah, amjad rafiq, Aqeedah, belief, daleel, decree, divine decree, evidence, fate, happiness, mashee'ah, Ordainments, qadar, qadr, qudrah, quran, Quran and sunnah, Signposts propagated sunnah, third level, will | Leave a comment

Signposts of the Propagated Sunnah – Lesson 66

Posted on Thu 9 Safar 1448AH 23-7-2026AD by islamtees

Covered in this lesson:

Question 143 – What is the evidence for the decree that is eternal (Eternal Pre-Ordainment)? – and its answer.

Question 144 – What is the evidence for the decree that relates to the Meethāq (when Allāh took covenant from Children of Ādam, saying to them: “Am I not Your Lord?”)? – and its answer.

Question 145 – What is the evidence for the decree related to when the nutfah is first created? – and its answer.

Question 146 – What is the evidence for the yearly decree (Pre-Ordainment) on the night of Laylatul-Qadr? – and its answer.

Question 147 – What is the evidence for the daily decree (Pre-Ordainment)? – and its answer.

Question 148 – What does the Pre-Ordainment of happiness or misery necessitate? – and its answer.

Listen to the lesson/download here:
Lesson 66.mp3

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Lesson 66 on SoundCloud

Notes (produced by Abū Yahyā Imrān Rafīq):

– Q143. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh):

“No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decree (al-Lawh ul-Mahfūdh) before We bring it into existence.” [al-Hadīd (57):22]

Prophet (ﷺ) said: “Allāh wrote the Decree of the creation fifty-thousand years He created the heavens and the earth, and His Throne is upon water.” [Sahīh Muslim, at-Tirmidhī, Musnad Ahmad]

He (ﷺ) said: “The first thing that Allāh created was the Pen and He said to it, “Write!” It (the Pen) asked, “O Lord! What shall I write?” He said, “Write the Decree of everything (that will occur) until the Hour is established.” [Tirmidhī, Musnad Ahmad, Abu Dawūd, authenticated by Shaykh Albānī due to other supporting narrations]

And he (ﷺ) said, “O Abū Hurairah, the Pen has dried (after writing) that which would occur.”
[Bukharī, Musnad Ahmad with checking of Shaykh Ahmad Shākir (rahimahullāh) who said chain is sahīh]

– Commentary of Shaykh Sālih al-ʿUthaymīn (d.1421H, rahimahullāh): Allāh’s prior knowledge never changes.

– Q144. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh):

“And (remember) when your Lord brought forth from the Children of Ādam, from their loins, their seed (or from Ādam’s loin his offspring) and made them testify as to themselves (Saying), “Am I not your Lord?” [al-A’rāf (7):172]

And Ishāq ibn Rahīwiyyah reported that a man said, “O Messenger of Allāh, are deeds to be initiated, or is everything already ordained?” He (ﷺ) replied, “When Allāh, the Most High, brought forth the Children of Ādam from his loin, He made them testify against themselves, then He put then in His Palm and said, “These are for Paradise and these are for the Hell-Fire.” So the people of Paradise are facilitated to do the deeds of the people of Paradise, and the people of the Hell-Fire are facilitated to do the deeds of the people of the Hell-Fire.” [ad-Durr al-Manthūr fit-Tafsīr bil-Ma’thūr (3/743), Ibn Kathīr (2/229) and mentioned by Ibn Abī Āsim in Kitāb as-Sunnah with the checking of Shaykh Albānī (rahimahullāh) who mentioned that its chain is sahīh and all its narrators are reliable].

Hadiths in Muwattā of Imām Mālik and at-Tirmidhī also mentioned as evidence.

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): Shaykh brings another hadīth regarding Ādam (‘alaihis-salām) giving some of this life to Dāwūd (‘alaihis-salām).

– Q145. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh):

“He knows you well when He created you from the earth (Ādam), and when you were foetuses in your mothers wombs. So ascribe not purity to yourselves. He Knows best him who fears Allāh and keeps his duty to Him i.e. those who are al-muttaqūn (the pious).” [al-Najm (53):32]

Prophet (ﷺ) said, “Verily one of you has his creation put together in the womb of his mother for forty days as a nutfah (mixed drops of male and female sexual discharge), then as an ‘alaqah (clot) for a similar period, then as a mughdah (lump of flesh) for a similar period. Then an angel is sent to him and he blows the soul into him, and he is ordered (to write) four things: his provision, his lifespan, his deeds, whether he will be miserable or happy. So by the One besides whom there is no other deity worthy of worship, verily one of you does the deeds of the people of Paradise until there is only a cubit between him and it (Paradise), then that which has been written regarding him overtakes him and he does the deeds of the people of Hell-Fire and enters into it (the Hell-Fire). And verily one of you does the deeds of the people of the Hell-Fire until there is only a cubit between him and it (the Hell-Fire), then that which has been written regarding him, overtakes him and he does the deeds of the people of Paradise and enters it (Paradise).” [two Sahīhs]

– Commentary of Shaykh Sālih al-ʿUthaymīn (d.1421H, rahimahullāh): there are several hadīths relating to the Decree for when the nutfah is first created in the womb with 40 days, 40 nights, 42 nights and 120 days all mentioned. The Shaykh mentions how this can be reconciled?

– Q146. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh):

“Therein (that night) is decreed every matter of ordainments. Amran (i.e. a Command or this Quran or the Decree of every matter) from Us. Verily, We are ever sending (the Messengers).” [ad-Dukhān (44):4-5]

And Ibn Abbās (radi’Allāhu ‘anhumā) said, “On the Night of Qadr, the deaths or births, the provision, the rain, and even the pilgrims of the (forthcoming) year, such that it is said so and so will perform Hajj, are written from the Umm ul-Kitāb (al-Lawh ul-Mahfūdh).”
[ad-Durr al-Manthūr (6/25)]

Hadīth in al-Hākim also mentioned.

– Q147. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh):

Allāh said, “Every day He is (engaged) in some affair (such as giving honour or disgrace to some, life or death to some, etc.)!” [ar-Rahmān (55):29]

– Q148. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh):

All the divine books and prophetic ways are agreed upon the fact that Pre-Ordainment does not negate doing deeds, nor does it necessitate reliance, rather it necessitates striving and enthusiasm for righteous actions, and thus when the Prophet (ﷺ) informed his companions about Pre-ordainment, and the occurrence of the Divine Decree and the drying of the Pen due to (the writing of) it, some of them said, “Should we not rely upon what has been written for us and leave off doing (good) deeds, for each (person) will be facilitated (to do that which has been written for him).” [Sahīh] Then he recited, “As for him who gives (in charity) and keeps his duty to Allāh and fears Him. And believes in al-Husna. We will make smooth for him the path of ease (goodness). But he who is greedy miser and thinks himself self-sufficient. And belies al-Husna. We will make smooth for him the path of evil.” [al-Layl (92):5-10]

Allāh, the One free from all imperfections, has decreed the destinies and prepared the means for them, and He is the All-Wise in the means He has set up for this life and the next. And He has facilitated for all His creation that which He created them for in the world and the Hereafter. So He is the One who prepares (the means) and the One who facilitates (those means).

So if the slave knows that the benefits of his Hereafter are linked to the means set for it in this present life, then he strives harder in acting upon (the means) and establishing them, to a greater extent than the means he acts upon for his present life and the benefits of his worldly affairs.

And this matter was understood in the complete sense by the Companion who said upon hearing the narrations regarding Pre-ordainment, “I have never been more diligent (to do good deeds) than I am at present.”

And the Prophet (ﷺ) said, “Be enthusiastic for that which benefits you and seek the help from Allāh, and do not be weak.” [Sahīh, part of a long hadīth]

And he (ﷺ) was asked, “What do you think of medicine we take as treatment and the ruqyah which we use? Does any of that repel the Decree of Allāh? So he (ﷺ) replied, “These things (medicine and ruqyah) are from the Decree of Allāh.” [Ibn Majāh and at-Tirmidhī, sahīh] Meaning, that it is Allāh who Decreed the good and bad, and causes for each one of them.

Posted in Aqidah, Tawheed | Tagged abu iyaad, actions, allah, amjad rafiq, Aqeedah, belief, daily decree, daleel, decree, divine decree, evidence, fate, happiness, Lawh ul-Mahfudh, Laylatul-Qadr, lifepan, Ordainments, preserved tablet, qadar, qadr, qudrah, quran, Quran and sunnah, Signposts propagated sunnah, womb, yearly decree | Leave a comment

Signposts of the Propagated Sunnah – Lesson 65

Posted on Thu 2 Safar 1448AH 16-7-2026AD by islamtees

Covered in this lesson:

Question 140 – What is the evidence for the first level (of Qadr) i.e. Knowledge? – and its answer.

Question 141 – What is the evidence for the second level (of Qadr) i.e. Writing of decrees? – and its answer.

Question 142 – How many levels decrees enter into this particular (second) level? – and its answer.

Listen to the lesson/download here:
Lesson 65.mp3

or on SoundCloud here:

Lesson 65 on SoundCloud

Notes (produced by Abū Yahyā Imrān Rafīq):

– Q140. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): The evidences:

“He is Allāh, beside Whom Lā ilāha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen…” [al-Hashr(59): 22]

…and that Allâh surrounds all things in (His) Knowledge”. [at-Talāq(65): 12]

“Those who disbelieve say: “The Hour will not come to us.” Say: “Yes, by my Lord, the All-Knower of the unseen, it will come to you.” not even the weight of an atom (or a small ant) or less than that or greater, escapes His Knowledge in the heavens or in the earth, but it is in a Clear Book (Al-Lauh Al-Mahfūz)”. [Saba(34)’: 3]

Also:
[al-An’ām(6): 59]
[al-An’ām(6): 124]
[an-Nahl(16): 125 & al-Qalam(68): 7]
[al-An’ām(6): 53]
[al-‘Ankabūt(29): 10]
[al-Baqarah(2): 30]
[al-Baqarah(2): 216]

And it is reported in the Sahīh that a man asked, “O Messenger of Allāh! Can the people of Paradise be known (differentiated) from the people of the Fire?” He replied, “Yes”. The man said, “Then why do the people (try to) do (good) deeds?” The Prophet (صلى الله عليه وسلم) replied, “Everyone will do the deeds for which he has been created to do or he will do those deeds which will be made easy for him to do.” [al-Bukharī in the Book of Qadr, Chapter: The Pen has dried (after the Writing has been completed) with Allāh’s Knowledge (7/210) (Eng. Trans. no. 6596) and Muslim in the Book of Qadr, Chapter: The way in which the human is created in the womb of his mother (8/48).

And the Prophet (صلى الله عليه وسلم) was asked about the children of the Mushrikīn so he (صلى الله عليه وسلم) said, “Allāh Knows best about what they would have done (were they to live).” [Bukharī in the Book of Qadr, Chapter: Allāh Knows best about what they would have done (7/210), Eng. Trans. no. 6597 and Muslim in the Book of Qadr, Chapter: The meaning of the statement that every newborn is born on the natural disposition and the ruling of the dead children from the disbelievers and the Muslims (7/54)].

And it is reported in Sahīh Muslim that the Messenger of Allāh (صلى الله عليه وسلم) said, “Verily Allāh created people of Paradise while they were in the loins of their fathers, and he created people for the Hell-Fire while they were in the loins of their fathers.” [Muslim in the Book of Qadr (7/55), Abu Dawūd (no. 4713) and Musnad Ahmad (6/208).

And he (صلى الله عليه وسلم) said, “Verily a man performs the deeds of the people of Paradise, as it appears to the people, yet he is from the people of Hell-Fire. And verily a man performs the deeds of the people of Hell-Fire, as it appears to the people, yet he is from the people of Paradise.” [Bukharī in the Book of Qadr, Chapter: Actions are (judged by) their final outcome (7/213) and Muslim (8/49)

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): All of these are evidences for the first level.

– Commentary of Shaykh Sālih al-ʿUthaymīn (d.1421H, rahimahullāh): Provides more ayāt as evidence. Whoever denies the first level is a disbeliever as they are denying what Allāh and His Messenger has revealed.

– The opposite of knowledge is ignorance or forgetfulness.

“My Lord does not err nor does He forget”– “err” relates to future and “forget” relates to what has past.

– Q141. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh):

Allāh, the Most High, said, “…and all things We have recorded with numbers (as a record) in a Clear Book.” [Yā-Sīn(36): 12]

“…Verily, it is (all) in the Book (al-Lauh ul-Mahfūz)…” [al-Hajj(22):70]

He, the Most High, said regarding the debate between Mūsa and Fir’awn, “He (Fir’awn) said, “What about the generations of old?” Mūsa said, “The knowledge thereof is with my Lord, in a Record. My Lord neither errs nor does He forget.” [Tā-Hā(20): 51-52]

Allāh, the Most High, said, “…And no female conceives or gives birth but with His Knowledge. And no aged man is granted a length of life nor a part cut off from his life (or another man’s life), but is in a Book (al-Lauh ul-Mahfūz). Surely, that is easy for Allāh.” [Fātir (35): 11]

And there are many other verses.

He (صلى الله عليه وسلم) said, “There is no a soul, except that Allāh has written its place in Paradise or Hellfire. And it has been written whether it will be miserable or happy.” [Agreed upon. Reported by al-Bukharī in the Book of Tafsir, Chapter: The tafsīr of the Sūrah, “By the night and when it envelops…” (6/84) (Eng. Trans. no. 4944) without the addition of Surāqah. And reported by Muslim in full in the Book of Qadr, Chapter: How the human being was created. (8/47-48).

And in it Surāqah bin Malik bin Ju’shum said, “O Messenger of Allāh, explain our deen to us as if we had been created just now. Whatever deeds we do today, are they because of the fact that the pens have dried and the destinies have begun to operate or do these actions have effects in the future. Then he (صلى الله عليه وسلم) said, “The pens have dried and the destinies have begun to operate.” Surāqah asked, “If this is so, then what is the use of doing good deeds?” He replied, “Do good deeds for each one will be facilitated.” And in another narration, “Each does will be facilitated upon his deed.” [ibid]

And there are many other narrations.

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh): These evidences show that the actions from the servants, all of it has been enumerated (encompassed and preserved) in al-Lauh al-Mahfūz. All the specifics (from birth to death such as for example, which graveyard one will be buried in) are in a Record, nothing small or large is missing from it. Allāh knows whether servant is happy (so from the people of Paradise) or wretched (so from the people of Hellfire).

– Everyone is in danger as he/she doesn’t know what will come to them, maybe some tribulation comes to them and they flip, and the tribulations in this time are many.

– Du’ā mentioned in which one seeks refuge from the tribulation of Hellfire, punishment in the grave, life and death, and from the false messiah (Dajjāl).

– Commentary of Shaykh Sālih al-ʿUthaymīn (d.1421H, rahimahullāh): Regarding the hadith which mentions: “Write” and “What shall I write?”, this is everything from that moment to the establishment of The Hour. When embryo is in the womb and four months have passed, angel writes sustenance, lifespan and deeds (whether happy or wretched).

– Q142. Answer of Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh): Five taqadīr which enter into the writing:

Writing which took place (50,000 years) before the creation of the heavens and the earth.
Life, when Allāh took meethāq (covenant, “Am I not Your Lord?”).
Embryo in womb, decree written at that point in time.
Yearly decree which takes place in Laylatul-Qadr.
Daily decree which is bringing everything to occur, Allāh brings it for it to occur.

– Commentary of Shaykh Sālih ibn ‘Abdil-‘Azīz Aal ash-Shaykh: The first three types never change. Regarding 4), this is in al-Lauh al-Mahfūz, mentioned in a conditional and connected sense, attached to someone, if servant keeps ties of kinship then their lifespan is increased. If servant does this, then this will happen. Regarding 5), this is something that changes, Allāh affirms or erases.

Posted in Aqidah, Tawheed | Tagged abu iyaad, actions, allah, amjad rafiq, Aqeedah, belief, daleel, decree, eemaan, evidence, fate, four levels of Qadr, good and evil, qadar, qadr, qudrah, quran, Quran and sunnah, Signposts propagated sunnah | Leave a comment

Signposts of the Propagated Sunnah – Lesson 64

Posted on Wed 23 Muharram 1448AH 8-7-2026AD by islamtees

Covered in this lesson:

Conclusion of answer to question 139 regarding the four levels of belief in al-Qadar.

Listen to the lesson/download here:
Lesson 64.mp3

or on SoundCloud here:

Lesson 64 on SoundCloud

Notes (produced by Abū Yahyā Imrān Rafīq):

– Commentary of Shaykh Ahmad al-Najmī (d.1429H, rahimahullāh):

Abdul-Wahid bin Sulaim said:
“I arrived in Makkah and met Ata bin Abi Rabah. I said: ‘O Abu Muhammad! Some people with us speak about Al-Qadar.’ Ata said: ‘I met Al-Walid bin Ubadah bin As-Samit and he said: “My father narrated to me, he said: ‘I heard the Messenger of Allāh saying: “Verily the first of what Allāh created was the Pen. He said to it: “Write.” So it wrote what will be forever.’”
[Jamī’ at-Tirmidhī 3319, Sahīh]

Could refer to a single pen or genus of pens. It was commanded to write despite there being no scribe. This is from the knowledge of Allāh.

– Whatever afflicts people, it is not except by Allāh’s permission, He is All-Knowledgeable over all affairs. Allāh gave humans; tongues, limbs, ability to know, think, reflect, ability to choose and He sent Books and Messengers. Thus, Allāh’s hujjah (proof) is established so we can’t use Qadar as an excuse (for sins and disobedience).

“…Work, for everyone will be facilitated for that whcih they were created, so that whoever belongs to the company of the blessed will have good works made easier for him and whoever belongs to the unfortunate ones will have evil acts made easier for him…” [Sahīh Muslim, 2647a]

– Commentary of Shaykh Sālih ibn ‘Abdil-‘Azīz Aal ash-Shaykh: of these four (levels), two of them are before the creation of the heavens and the earth:
1) ‘Ilm of Allāh.
2) Writing of all things in the Preserved Tablet.

Allāh’s prior knowledge of all things is eternal. ‘Abdullāh b. ‘Amr b. al-‘Ās reported:
I heard Allah’s Messenger (ﷺ) as saying: “Allāh ordained the decrees of the creation fifty thousand years before He created the heavens and the earth, as His Throne was upon water.” [Sahīh Muslim, 2653b]

“Do you not know that Allāh knows what is in the heaven and earth? Indeed, that is in a Book (Al-Lauh Al-Mahfūz). Indeed that, for Allāh, is easy.” [22:70]

3) Allāh’s will (Mashee’ah), whatever He wills, will happen, whatever He doesn’t will to happen, doesn’t happen. Good and evil is in relation to man, all of that occurs by the Will of Allāh.

“But you cannot will, unless Allāh wills. Verily, Allāh is Ever All-Knowing, All-Wise.” [76:30]

Nothing happens from actions of servant except that is occurs by the will of Allāh. Allāh has willed both good and the evil. Has given permission for good to occur and evil to occur from the affairs of the creation. What about from the angle of creation or legislation? Allāh prohibited from Shirk, Kufr, disobedience, oppression, and commanded with Tawheed, eemān, obedience, justice, etc. Must distinguish between what Allāh wants to happen in His creation and what He loves, is pleased with and wants from His servants. Need to make a distinction between Irādah al-Kawniyyah (will/wish relating to creation) and Irādah ad-Deeniyyah (will/wish relating to the Deen i.e. Legislative Will).

Irādah al-Kawniyyah is the same as Mashee’ah, it is not tied to His love and pleasure whereas Irādah ad-Deeniyyah is tied to His love and pleasure, it may not happen as Allāh not willed it to happen.

“If you disbelieve, then verily, Allah is not in need of you, He likes not disbelief for His slaves. And if you are grateful (by being believers), He is pleased therewith for you…” [39:7]

Nothing happens except by His knowledge, will, permission and far-reaching wisdom. The praiseworthy and blameworthy things are from Irādah Kawniyyah. Praiseworthy things and good only from Irādah Deeniyyah, this is what He commanded, loves and is pleased with.

4) Allāh is the Creator of everything. Things Allāh created come under the Qadar of Allāh.

وَٱللَّهُ خَلَقَكُمۡ وَمَا تَعۡمَلُونَ

“While Allah has created you and what you make!” [Muhsin Khan, 37:96]
“While Allah created you and that which you do?” [Sahīh International, 37:96]

The two ways the particle ما (mā) in this āyah can be interpreted. Refer to this page (https://www.thenoblequran.com/q/#/search/37_96) for elaboration as to the meaning and also how it is a proof against the Muʿtazilites, atheists and materialists.

Signposts of the Propagated Sunnah – Lesson 63

Posted on Thu 17 Muharram 1448AH 2-7-2026AD by islamtees

Covered in this lesson:

Conclusion of answer to question 138 regarding the evidence for belief in al-Qadar in a broad general sense.

Question 139 – How many levels of belief in al-Qadar are there? – and its answer.

Listen to the lesson/download here:
Lesson 63.mp3

or on SoundCloud here:

Lesson 63 on SoundCloud

Notes (produced by Abū Yahyā Imrān Rafīq):

– Q138. – Commentary of Shaykh Sālih al-ʿUthaymīn (d.1421H, rahimahullāh): al-Qadar – what does it mean? It is taqdīr (prior determination, something Allāh has already decreed):

“Verily, all things. We created (them) with Qadar (their prior determination).” [54:49]

“We determined, and most excellent a determiner are We.” [77:23]

– al-Qadā’ linguistically means judgement, al-Hukm. The scholars say that if these two words are used separately, away from each other, they are synonymous i.e. mean the same. If used in the same sentence, then the meaning is different. al-Qadā’ wal-Qadar, if mentioned together, they separate in their meaning, if mentioned separately they unite in their meaning. If mention Qadā’ separately, it includes Qadar. If mention Qadar only, then includes Qadā’.

– Some say al-Qadā’ comes first, then al-Qadar, others say it’s the other way round:

“…He has created everything, and has measured it exactly according to its due measurements (or gave it its determination).” [25:2]

How come creation is mentioned first then prior determination comes next? The answer or response is from one of two ways which the Shaykh elaborates upon.

– Belief in al-Qadar is obligatory. It is one of the six pillars of eemān as mentioned in the hadīth of Jibrīl (‘alaihis-salām).

– Benefits of believing in al-Qadar:
1) from completion of eemān as eemān can’t be complete without this.
2) from perfection in belief in Allāh’s Rubūbiyyah (Lordship). Actions (such as guiding, misguiding, etc.) are from His Rubūbiyyah.
3) person returns all affairs to His Lord and submits to Him. Whenever person encounters hardship or harm, he returns back to His Lord, trusts in Him, he attributes bounties and favours bestowed upon him to Allāh.
4) person knows his own true worth, they don’t boast when they achieve anything any good. They don’t develop arrogance or pride as everything is already determined.
5) calamities and hardships in life will be easy for the servant as knows Allāh decreed them, so made light for him. Belief in al-Qadar is necessary for guidance.
6) person ascribes bounties and favours that come to them to the One who is the true and real originator of these favours and bounties.
7) person then understands the hikmah of Allāh. When we reflect in creation of Allāh, we see amazing things such as for example, a people living in security then all of a sudden they are hit by a tsunami.

– What is good (khayr) and what is evil (sharr’)? Evil in al-Qadar is that which a person is not inclined to it, is averse to it as some harm or loss will be incurred. Khayr is that which is good within his constitution and nature, there is ease, joy, relaxation and agreement with his soul. There is that which is agreeable to us and that which is disagreeable, that which gives us pleasure and that which gives us pain.

– How can we say in the Qadar of Allāh there is evil? If on the one hand evil can’t be ascribed to Allāh (due to the hadīth which mentions: “Evil cannot be ascribed to Allāh”), how then do we believe in the evil in al-Qadar? Khalq (creating) can refer to act of creation or the created thing e.g. heavens and the earth. With Qadar it is the same, there is Qadar with the act of decreeing and Qadar for the thing which is decreed (maqdūr). In Allāh’s action of decreeing there can be no evil, Allah’s action is not evil but as for the thing decreed e.g. death, illness, poverty, Kufr, Shirk, creating Iblis, devils among the Jinn, all of this, in those things is evil and harm but in Allāh’s act of creating them there is no evil, He created them for a far-reaching wisdom.

“Evil (or corruption) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds, etc.), that Allah may make them taste a part of that which they have done, in order that they may return (by repenting to Allah, and begging His Pardon).” [30:41]

– Corruption has appeared, its cause is sins and disobedience of men. The wisdom behind it: that men may return. Allāh gives them a taste of punishment so they will return to right guidance. Evil is only as a result of men and what they experience as disagreeable to their souls. If Allāh had not decreed Shirk, Kufr and disobedience, then what would be the point of the legislations and the sending of the Messengers? This would mean there is no purpose to creation.

– Qadā is of two types:
1) Kawnī (Creational ordainment): must happen. If Allāh decreed it, must happen.
2) Shar’iyy (Legislative ordainment): that which has been decreed by way of legislation. He wants Tawhīd from servants, charity, prayer, righteousness, keeping away from; Shirk, stealing and gambling, etc. This is something a person may or may not do. If what person does agrees with the legislation then Allāh is pleased with it.

Must distinguish between these two things.

“Let there arise out of you a group of people inviting to all that is good (Islām), enjoining Al-Ma’ruf and forbidding Al-Munkar. And it is they who are the successful.” [3:104]

Even though Allāh decreed evil, we are still commanded to prohibit it. Evil is not in the act of creation but in the thing itself.

– Q139. – Shaykh Hāfidh Al-Hakamī (d.1377H, rahimahullāh):

Four levels:
1) All-Encompassing knowledge of Allāh of everything, not even a speck or an atom escapes His knowledge in the heavens or the earth.
2) Writing in all of that, He wrote all of what He pre-decreed. Included in this is belief in Lawh al-Mahfūz and Qalam.
3) Allāh’s operative will which takes effect and His All-Encompassing power – Mashee’ah and Qudrah. What Allāh wills it will happen by or through His power, will absolutely happen. That which He did not will to happen, it is not that He didn’t have the power and ability to do it.
4) Allāh is the Creator of everything and that there is no speck or atom in the heaven or earth except Allāh is their creator. There is no other creator besides Him, no Lord other than Him. Nothing is outside of His creative power.