Q: Some of our Muslim brethren hold birthday parties for themselves and their children, what is the ruling on such festivals?
A: The basic principle regarding acts of Ibadah (worship) is that they are Tawqifiy (bound by a religious text and not amenable to personal opinion), and as such, no one is allowed to worship Allah in a way other than which He ordained, because the Prophet (peace be upon him) said in the Sahih (authentic) Hadith:
Anyone who introduces anything into this matter of ours (Islam) that is not part of it will have it rejected. [1]
He (peace be upon him) also said:
Anyone who does an action which is not in accordance with this matter of ours (Islam) will have it rejected. [2]
Birthday parties are an act of Bid’ah (innovation in religion) that should not be done for any person, regardless of their rank or role in life.
The most honorable of all creation and the best of all Messengers (peace be upon them), i.e. Muhammad ibn ‘Abdullah (peace be upon him) was never reported to have held a festival for the day he was born, or even instructed his Ummah (nation based on one creed) to celebrate it.
Similarly, the best of this Ummah after its Prophet (peace be upon him) are the Rightly-Guided Caliphs and the Sahabah (Companions of the Prophet), but none of them is reported to have made a festival for the Prophet’s birthday, or for any of them (may Allah be pleased with them), and all goodness is to be found in following their pathand patterning oneself after the teachings of the Prophet (peace be upon him).
Moreover, such Bid`ah pave the way to imitate the Jews, Christians and other Kafirs (non-Muslims) in terms of their newly invented festivals. Allah is the One sought for help!
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
[1] Al-Bukhari, Sahih, Book on reconciliation, no. 2697; Muslim, Sahih, Book on judicial decisions, no. 1718; Abu Dawud, Sunan, Book on Al-Sunnah, no. 4606; Ibn Majah, Sunan, Introduction, no. 14; and Ahmad, Musnad, vol. 6, p. 240.
[2] Muslim, Sahih, Book on judicial decisions, no. 1718; and Ahmad Ibn Hanbal, Musnad, vol. 6, p. 180
Permanent Committee for Scholarly Research and Ifta’ Chairman : Shaykh Abdul-Aziz ibn Abdullah ibn Baz Source: Fatwas of the Permanent Committee
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Sometimes whilst praying – especially during rukoo’ (bowing) and sujood (prostration) – part of the awrah(private parts) of a person becomes exposed due to his wearing trousers. So what is the ruling concerning the wearing of trousers whilst praying?
[Answer] :
“If the man’s trousers cover what is between his navel and his knees and are loose fitting, wide and baggy, then it fulfills the condition for the correctness of the Prayer.
However, what is more preferable is to wear a qamees(long shirt) – which reaches half-way down to the shins, or just above the anklebone – over the trousers. This is a more complete form of covering the awrah.
Likewise, Prayer in an izaar (a loose lower garment) is more preferable than Prayer in a pair of trousers without a long shirt – since the izaar far better covers the awrah than a pair of trousers.”
Answered by the Noble Scholar and Muftee – Shaykh ‘Abdul-‘Azeez bin ‘Abdullaah bin Baaz – Al-Fataawaa (1/68-69).
Al-Istiqaamah Issue No.1 – Dhul-Hijjah 1416H / May 1996 .
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THE RULING CONCERNING WISHING FOR DEATH DUE TO ENCOUNTERING MANY HARDSHIPS
[Q]: I have faced so many hardships in my life that it has made me hate this life. Every time I turned to Allaah and pleaded to Him to take my life at the earliest possible moment. This continues to be my wish up until now, as I do not see any solutions to my problems except death; it is the only thing that can save me from this torment. Is this behaviour haraam (forbidden) for me?
[A]: Shaykh Ibn al-‘Uthaymeen – rahimahullaah – said:
“When a person wishes for death due to the hardships and afflictions that have befallen him, then he is doing something that Allaah’s Messenger sallallaahu ‘alayhi wa sallam prohibited, when he said:
“None of you should wish for death due to some harm that has come to him, rather, if he has such a wish then let him say: O Allaah! Give me life if You know that life is better for me. And give me death if You know that death is better for me.” [3]
Therefore, it is not allowed for anyone to wish for death on account of some harm, hardship or difficulty that has come to him. In fact, he should have sabr (patience) and expect a reward from Allaah – the Most High – due to his being patient, and he should wait for relief to come to him; just as the Prophet sallallaahu ‘alayhi wa sallam said:
“And know that victory comes with patience, relief with distress, and ease with hardship.”[4]
So the one who is afflicted with any affliction should know that those afflictions are an expiation for some of the sins he has committed. Indeed, no Believer is afflicted with any kind of grief, pain or suffering except that Allaah expiates – due to that – some of his sins; even if it be the harm caused by a mere pricking of a thorn. So when a person has patience and hopes in a reward from Allaah, he reaches the level of being amongst the saabiroon (those who truly have patience), and this is a very lofty level. Allaah – the Most High said about its people:
“And give glad tidings to the apatient ones; those who, when afflicted by a calamity, say: Indeed we belong to Allaah, and to Him shall we truly return.” [Soorah al-Baqarah 2:155-156].
The woman in the question feels that there is no solution for her problems except death. I believe that this is a mistaken view.
Death does not solve any problems. In fact, sometimes it only increases the difficulties. How many people die whilst being afflicted with calamities, difficulties and suffering, but they had been wronging themselves by sinning, and did not give up their sins or repent to Allaah. So death, in this case, is just a quicker coming of punishment.
Perhaps if such a person had remained alive, then Allaah would have guided him him to the doors of repentance, seeking forgiveness, patience, facing up to the problems and expecting relief. All of this would have been good for him. Therefore, it is upon you – the questioner – to be patient and expect relief from Allaah – the Mighty and Majestic – just as Allaah – the Most High – said in His Book:
“So indeed with hardship here is relief. Indeed with hardship there is relief.”[Soorah Inshiraah 94:5-6].
And the Prophet sallallaahu ‘alayhi wa sallam said in the authentic narration:
“Victory comes with patience; relief with affliction, and ease with hardship.” [5] [6]
References
[3] Related by al-Bukhaaree (10/127) and Muslim (no.2680). from Anas radiallaahu ‘anhu. [4] Saheeh: Related by Ahmad (11308), from Ibn ‘Abbaas radiallaahu ‘anhu. It was authenticated by al-Albaanee in Takhreejus-Sunnah (nos.315-318). [5] Saheeh: Related by ad-Daylamee (4/111-112), from Anas radiallaahu ‘anhu. It war authenticated by al-Albaanee in as-Saheehah (no.2382). [6] Fataawaa al-Mar’ah (pp.10-11).
Al-Istiqaamah Issue Issue No.4 – Jumâdal-Awwal 1417H / November 1996
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Explanation of Riyadus-Saliheen – Hadeeth no. 1137 – 1138
Listen / Download Mp3 Here (Time 59:41)
[audio https://salafiaudio.files.wordpress.com/2014/12/desirability-of-offering-nawfil-voluntary-or-optional-prayers-at-home-dawud-burbank.mp3]
Audio Posted with Permission from Abu Talhah Dawud ibn Ronald Burbank rahimahullaah.
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Q 4: Does rolling up the sleeves count as part of the tucking up that is not allowed during Salah?If it is part of that tucking up, does the ruling differ if I start praying with my sleeves rolled up, meaning, I do not roll them up during the Salah, or does it make no difference?
A: It is not permissible to roll up the sleeves or to fold them up before the Salah or during it to avoid that they will touch the ground when performing Sujud (prostration), because the Prophet (peace be upon him) said, I have been commanded to pray on seven bones and not to tuck up my hair or my clothes. [Narrated by Al-Bukhari and Muslim].
May Allah grant us success. May peace and blessings be upon our Prophet Muhammad, his family, and Companions.
The Permanent Committee for Scholarly Research and Ifta’ Chairman : Shaykh Abdul-`Aziz ibn `Abdullah ibn Baz
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What is the ruling on organizing celebrations for the birthdays of children or for wedding anniversaries?
Answer:
There are no celebrations in Islaam except Friday the weekly ‘Eid, the first day of Shawwal – ’Eidal-Adha. The day of ’Arafah might be called an ‘Eid for those who are at’Arafah on that day, and the days of Tashreeq, following ’Eidul-Adha.
As for birthday celebrations for a person or his children, or wedding anniversaries or the like, none of them are legislated and they are closer to being innovations than to being allowed.
Shaykh Muhammad bin Saalih al-`Uthaymeen Fatawa Arkanul-Islaam, English Edition Published by Dar-us-Salam, pg 265
You are encouraged to buy this 2 Vol set from Dar-us-salam
Keywords : Marriage day, Birthday celebration, Marriage anniversary, innovated celebrations, imitating kuffar
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So the rulers are to be obeyed as required by the Sharee’ah if they command that which is not contrary to the Command of Allaah and His Messenger. This is because the duty upon the people is to hear and obey when the ruler commands that which is not contrary to the Command of Allaah and His Messenger. In this situation and with this condition, their obedience to those in authority is obedience to Allaah (Azza wa Jal).
For this reason, we should bear in mind that when we carry out what the state authority has ordered from matters in which it must be obeyed, we are, in this respect, worshipping Allaah, The Most High, and drawing closer to Him through this obedience. So, bearing this in mind, our execution of the ruled matter will be something that draws us closer to Allaah, The Mighty and Majestic. It is something that we should be conscious of; because Allaah, The Most High, Says:
O you who believe, obey Allaah, and obey his Messenger, and those of you in authority.
[Qur’aan, soorat an-Nisaa’ (4): 59].
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Hadeeth Classification And Nomenclature – Summary Notes [PDF]
Based upon Our Sh. Muhammad bin Saalih Al-‘Uthaimeen’s (rahimahullaah)
Explanation of Al-Haafidh Ibn Hajar’s Nuzhahatun Nathar, a commentary on his Classical Nukhbatul Fikar in Hadeeth Classification.
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Al-Jawab As-Sahih Li-man Baddala Dina Al-Masih
Answering Those Who Altered The Religion Of Jesus Christ (peace be upon him)
Explanation of the classic book of Ibn Taymiyyah rahimahullaah. This book is one of the most important Islamic books which gives right answers about Christianity.
Al-Jawab As-Sahih Li-man Baddala Dina Al-Masih (Answering Those Who Altered the Religion of Jesus Christ) is a comprehensive study in which the author not only refutes the Christians’ allegations about Islam but also raises the contradictions of some Christian beliefs and even refutes their creedal principles. The book gains its originality from the fact that it is one of the strongest compilations ever laid down on its topic.
Through this Shaikhul-Islam Ibn Taimiyah responds to a letter from Cyprus from ‘Paul, The Monk; the Bishop of Sayda’, The letter was entitles ‘The Logically proven statement that expresses the right conviction and sound opinion’. The letter is comprised of all the excuses and pleas that Christian scholars and pious Christians use to defend their religion, in the past as well as in recent times, which are based on many rational and logical arguments. Upon that, Ibn Taimiyah stood up to confront and expose the falseness and corruption of such allegations, thereby, clarifying right from wrong in order that those with sound judgment can make use of it. He also aimed at outlining and clarifying the Books, Justice and Wisdom with which Allah sent His Messengers.
Their claim that Muhammad (peace be upon him) was not sent to them but to the Arabs of the Pre-Islamic era. It will also contain their claim that the verses of the Qur’an support this very idea as does logical contemplation.
Section One: The First Claim Of The Christians
The Claim of the Christians that Muhammad was not sent to them but he was only sent to the Arabs of the Pre-Islamic era.
Their plea that the Book with which Muhammad was sent is not written in their language.
Their saying, “We do not need to follow this Messenger because we were sent other Messengers before him.
Section Two: The Refuting The Claims Of The Christians
– Proofs that the Messenger Of Allah was sent to all Mankind
– Some Qur’anic verses that prove the prophethood Of Muhammad
– Refuting the Claim that the Qur’anic verses Contradict Each Other
– Glad tidings about the Coming of Prophets
– The Qur’an was Revealed in Arabic
CHAPTER TWO:
Their claim that Muhammad (peace be upon him) praised their religion (in the Qur’an) to the extent that their religion and practices should motivate them to adhere more to it.
Section One: The First Claim Of The Christians
The Christian Claim: Muhammad praised their religion, which they practice, in the Qur’an from the following aspects: (1). Glorifying Christ and his mother. (2). Glorifying the Bible. (3). Praising Synagogues. (4). Glorifying the Disciples, as they are messengers from Allah. (5). All that makes us hold fast to our religion and not follow any other man except Jesus Christ.
Section Two: The Refuting The Claims Of The Christians
– Divine and Human Entities United
– The Holy Spirit
– Invented Monasticism
– Misplaced Inference
– Remembering Allah in Monasteries, Synagogues and Mosques
– Praising Jesus Christ and His Followers
– Reasons Why the Christians Deviated
– The Book of Enlightenment
CHAPTER THREE:
Their claim that the prophethood of the early Prophets and their Books, like the Torah, Psalms and the Gospel assert the truth of their beliefs, namely: the Hypostases, trinity, unification and so on. Thus, they should adhere to them, as it is not acceptable for them to desert their beliefs as long as they are not abrogated by a text or annulled by rational deduction.
Section One: The Third Claim Of The Christians
Section Two: The Refuting The Claims Of The Christians
Distortion of the Torah and The Gospel
Invalidity Of the Comparison of their Books to the Qur’an
Who Speaks Seventy-Two Languages
Changes made in Torah and Gospel
Section Three: The Claim Of The Christians Regarding The Prophets Books Supporting Them And Attributing Injustice To The Jews
Section Four: Refuting The Christians Claim
Sections Five: The Christians Claim That The Qur’an Regards All Religions On An Equal Footing
Section Six: Reputing The Christians Claim
CHAPTER FOUR:
It includes their claim that the Trinity is proven according to logic and according to the revealed laws (i.e. the Prophetic traditions and their revealed Books) and that it agrees with the laws of Divinely revealed Books and Prophetic traditions.
Section One: The Claim Of The Christians
Section Two: The Refuting The Claims Of The Christians
Invalidity of the Three Entities Being One God
Baptizing in the Name of the Father and the Son
CHAPTER FIVE:
Their claim that they are monotheists, justifying their words that imply polytheism, such as the hypostases, through claiming that they resemble the words in the Book of the Muslims which imply personification and incarnation.
Section One: The Claim Of The Christians
Section Two: The Refuting The Claims Of The Christians
The Christians Claim that the Attributes Serve as Names
Their Claim Regarding Incarnation and Immanentism
Their Claim Regarding God’s Appearance in Jesus
The Difference Between Similarity and being Identical
Christians Claim regarding the Three Hypostases
The Invalidity of their Claim that they are Monotheists
Among Their Scholars: Al-Hasan bin Ayyub
CHAPTER SIX:
Their claim that ‘Isa (Jesus, peace be upon him) was sent after Musa (Moses, peace be upon him) with a perfect religion (i.e. Christianity) and thus, there is no need for another religion (i.e. Islam) which aims at the same purposes and goals which have already been achieved. Thus, any religion after that of ‘Isa is invalid and therefore not acceptable.
Section One: The Claim Of The Christians
Section Two: The Refuting The Claims Of The Christians
Section Three: The Prophets Prophesied The Advent Of Muhammad
The Scriptures’ Witness For Muhammad (peace be upon him)
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Fourth: Morals and etiquette of the Da`ys to Allah
The morals and qualities necessary for a Da`y (caller to Islam) are highlighted by Allah (Glorified and Exalted be He) in many occurrences in the Qur’an.
First: Devotedness.
It is obligatory for a Da`y to be so devoted to Allah that he neither intends to show off, nor wants a good reputation or praise from people. Rather, he should only call to Allah to please Him.
Allah (Glorified be He) says:
Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism).” [Surah Yusuf, 12: 108]
He (Glorified and Exalted be He) also says:
“And who is better in speech than he who [says: “My Lord is Allâh (believes in His Oneness)” [Surah Fussilat, 41: 33]
Therefore, you have to be devoted to Allah (Glorified and Exalted be He). It is the most important virtue and the greatest quality that has to characterize your way of Da`wah (call to Islam), i.e. seeking Allah and the Hereafter.
Second: Knowledge.
Invite people to Allah with firm knowledge. You should not be unaware of or ignorant about what you call people to.
Say (O Muhammad صلى الله عليه و سلم): “This is my way; I invite unto Allâh (i.e. to the Oneness of Allâh – Islâmic Monotheism) with sure knowledge.” [Surah Yusuf, 12: 108]
Knowledge is a necessary obligation. You should not call people while you are ignorant nor talk about a topic you are unaware of. An ignorant person destroys and never constructs, spoils and never reforms. You, servants of Allah, have to fear Allah and never say anything about Him without knowledge. Likewise, you should never preach something unless you have sure knowledge and insight into what Allah and His Messenger (peace be upon him) said about it. Sure knowledge is indispensible and essential for a seeker of knowledge or a Da`y to be fully conversant with and have a deep knowledge of all the aspects of what he calls people to. He must also be sure of the proofs that substantiate his topic. Once he is sure of the truth of his points, he should then call people to them, regardless of whether it is a call to do something or to abandon something, i.e. an act of obedience to Allah and His Messenger or an act forbidden by Allah and His Messenger (peace be upon him).
The call should be based on sure knowledge and insight.
Third: Among the qualifications necessary for a Da`y is that he should have patience, kindness, and gentleness with forbearing temperament as the prophets (peace be upon them) were.
Never should a Da`y be rushing, violent, or unduly strict. Rather, he has to be patient, forbearing and kind while practicing Da`wah. To this effect, we have stated some evidence earlier. For example, Allah (Glorified and Exalted be He) says:
“Invite (mankind, O Muhammad صلى الله عليه و سلم) to the Way of your Lord (i.e. Islâm) with wisdom (i.e. with the Divine Revelation and the Qur’ân) and fair preaching, and argue with them in a way that is better.” [Surah Al-Nahl, 16: 125]
He (Glorified be He) also says: And by the Mercy of Allâh, you dealt with them gently. In the story of Musa (Moses) and Harun (Aaron), Allah (Glorified and Exalted be He) says:
“And speak to him mildly, perhaps he may accept admonition or fear (Allâh).” [Surah TaHa, 20: 44]
The Prophet (peace be upon him) is authentically reported to have said:
“O Allah, whoever gains control over some affairs of my people and is hard upon them, be hard upon him, and whoever gains control over some affairs of my people and is kind to them, be kind to him.”
[Muslim, Sahih, Book on rulership, no. 1828; and Ahmad ibn Hanbal, Musnad, vol. 6, p. 93.]
So, it is obligatory for you, slaves of Allah, to be kind in your Da`wah, and not to be harsh with people. Do not make people turn away from Islam because of your harshness, ignorance or violent, harmful approach. It is thus obligatory for you to be forbearing, gentle, pleasant and lenient in speech so that your words may have an effect on the heart of your brother, or that it may have an effect on one toward whom your Da`wah is directed. As such, people will receive your Da`wah better, will be affected by it and will show appreciation. On the contrary, harshness causes disaffection, alienation, and division, not unity.
Among the necessary etiquettes and attributes a Da`y should or even must have is to act upon what he is calling people to.
He should be a good example for those whom he invites to Allah – that is, he should not call people to something which he himself does not do, or call people to abandon something that he himself does. This is the behavior of the losers – we seek Allah’s Refuge from this. But the winning believers call to the truth, act upon it, practicing it actively and vividly and never do what they forbid people to do. Allah (Glorified and Exalted be He) says:
“O you who believe! Why do you say that which you do not do? Most hateful it is with Allâh that you say that which you do not do.”[Surah Al-Saff, 61: 2]
He (Exalted be He) also saysrebuking the Jews for enjoining righteousness while forgetting to practice it themselves:
“Enjoin you Al-Birr (piety and righteousness and each and every act of obedience to Allâh) on the people and you forget (to practise it) yourselves, while you recite the Scripture [the Taurât (Torah)]! Have you then no sense?” [Surah Al-Baqarah, 2: 44]
The Prophet (peace be upon him) is authentically reported to have said:
On the Day of Resurrection, a man will be brought and thrown in Hellfire. His intestines will then pour forth and he will revolve around them like a donkey revolves around a millstone. The people of Hell would gather around him and say, ‘O so and so, what happened to you? Did you not use to command us to adhere to righteousness and forbid us to do wrong?’ He will say, ‘Yes. But I used to enjoin righteousness but I did not practice it myself and I used to forbid wrong but I committed it.’
[Al-Bukhari, Sahih, Book on the beginning of creation, no. 3267; Muslim, Sahih, Book on asceticism and heart-softening narrations, no. 2989; and Ahmad ibn Hanbal, Musnad, vol. 5, p. 207.’)]
This will be the case with whoever calls to Allah, enjoins good and prohibits evil while his words are contrary to his actions – we seek Allah’s Refuge from this.
So, from among the most important and greatest attributes a Da`y has to be characterized by is to act upon that which he calls people to and not to do things that he prohibits.
A Da`y should have excellent behavior, good reputation, patience, persistence, sincerity and diligence in guiding people to goodness and keeping them away from falsehood. He should supplicate to Allah to guide the people whom he invites. He should supplicate for the people he invites to Allah, such as by saying, “May Allah guide you and open up your heart to accept the truth.” Thus, you should call and guide him, forbear his misbehavior and even supplicate to Allah to guide him.
On hearing people saying about the tribe of Daws that they disobeyed, the Prophet (peace be upon him) said:
“O Allah, guide Daws and bring them (to Islam).”
[Al-Bukhari, Sahih, Jihad and military expeditions, no. 2937; Muslim, Sahih, Book on merits of the Companions, no. 2524; and Ahmad ibn Hanbal, Musnad, vol. 2, p. 243.’)]
So, you should supplicate to Allah for those you call to truth so that Allah may guide them and open up their hearts to the truth. You should show patience and persistence and do not lose hope. Moreover, you should say only that which is good and never rebuke or say bad words that might cause people to turn away from truth. However, if someone commits aggression and injustice, they will be given different treatment. Allah (Glorified and Exalted be He) says:
“And argue not with the people of the Scripture (Jews and Christians), unless it be in (a way) that is better (with good words and in good manner, inviting them to Islâmic Monotheism with His Verses), except with such of them as do wrong” [Surah Al-`Ankabut, 29: 46]
So, the one who commits injustice through opposing the Da`wah with evil and enmity is to be dealt with in a different manner. If possible, such a person should be imprisoned or receive similar disciplinary punishment, which depends on the kind of injustice he commits. But as long as he causes no harm, you should be patient,seeking Allah’s Reward, and to argue with him in ways that are best. Anyway, if such a person causes you any personal harm, it is to be endured with patience as did Allah’s messengers and those who followed them in piety and righteousness.
I ask Allah (Glorified and Exalted be He) to grant us all the power to practice Da`wah in the best manner. May He reform our hearts and actions and grant us understanding of and holding fast to Islam. May Allah also make us among those who are guided, who guide others, are righteous and teach others righteousness. Surely He (Glorified and Exalted be He) is the most Supreme, the Most Noble. May Allah’s Peace and Blessings be upon His Slave, Messenger and Prophet Muhammad, his family, Companions and all those who follow him in goodness until the Day of Judgment.
Fatwas of Ibn Baz : Volume 1 > Da`wah to Allah and the manners of those calling to Him > Fourth: Morals and etiquette of the Da`ys to Allah
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It is the full attestation that Allaah, The One free of all imperfection, The Most High, exists. No one openly denied the existence of Allaah, The Mighty and Majestic, except by way of haughtiness. Otherwise it is impossible for any reasonable person to claim that this creation was appeared by chance or it came into existence without a cause, due to the fact that this is something impossible to occur as agreed upon by the people of sound intellect.
Indeed the existence of Allaah, The Mighty and Majestic, is something proven by all kinds of evidences:
(i) Rational
(ii) Fitriyyah [from Fitrah: Natural disposition],
(iii) Legal, and
(iv) Hissiyyah [from Hiss: What is experienced and perceived].
All of these four evidences prove the existence of Allaah, The Mighty and Majestic.
As for the intellectual proof, then it is that we witness the existence of this universe and what occurs in it from things which is rather impossible for any creature to do. The existence of creation: the heavens, the earth and what is in them from the stars, mountains, rivers, trees, the speaking, the speechless, and so forth. How did this existence come into being? Did it appear by chance? Or did it occur without a cause? Or did it bring itself into existence? These are three possibilities whereby the intellect does not accept a fourth possibility. All of these possibilities are futile and false.
As for it appearing by chance, then this is something that the intellect as well as reality itself denies, because you cannot bring such magnificent creation into existence just by chance; there must be a cause for each effect. Furthermore its astounding arrangement and harmonious order that has no conflict or collision within it, makes it impossible that it all came about randomly. This is because that which would come into existence by chance, its development would not be ordered because all of it is random and by chance.
As for the possibility that creation brought itself into existence, then it is also clearly impossible. This is because before its existence, creation did not exist, it was nothing; and that which is nothing cannot bring into existence that which does not exist.
As for the third possibility that this existence came to exist without a cause, then the meaning is the same as our saying that it appeared by chance; and this, as preceded, is impossible.
It remains to be said that existence has someone who brought it into being, and He is Allaah, The Mighty and Majestic. He, The Most High, Says:
Were they created by nothing? Or were they themselves the creators? (did they create themselves?) Or did they create the heavens and the earth? Nay, they have no certainty? [Qur’aan, soorat at-Toor (52): 35-36].
Hence, this creation rationally proves the existence of Allaah, The Mighty and Majestic.
As for the proof of the natural disposition for the existence of Allaah, then it is so evident that it does not require a proof. This is because man is created upon the natural disposition (Fitrah) of belief in his Rabb. The Prophet (Sallallaahu alaihi wa sallam) said:
“Every child is born upon the natural disposition, then his parents change him into a Jew, or a Christian, or a Majian.” [35]
That is why in case something suddenly befalls upon a person in this life such that it may destroy him, he would say with his tongue and without feeling: “O Allaah!” or “O Rabb!” or the like. This proves that the innate nature of man has been created upon the belief in the existence of Allaah, The Mighty and Majestic.
As for the proof of the Hiss (i.e What is experienced and perceived) for the existence of Allaah, then it is very often that we hear of supplications being answered by Allaah. Also the person himself who calls upon Allaah, his supplications are indeed responded to. Many are those who invoked Allaah and said: “O [Yaa] Rabb,” and behold! They saw response was right before his eyes! Indeed in the Qur’aan there are many examples for this, like the Saying of Allaah, The Most High:
And (remember) Ayyub (Job), when he cried to his Rabb: “Verily, distress has seized me, and you are the Most Merciful of all those who show mercy”. So We answered his call, and We removed the distress that was on him. [Qur’aan, soorat al-Anbiyaa’ (21): 83-84].
In addition, there are many other examples from the Sunnah, one of which is the Hadeeth reported by Anas ibn Maalik in which he said:
“A man [a bedouin Arab] entered the mosque on the day of Jum’ah whilst the Prophet (Sallallaahu alaihi wa sallam) was delivering the Khutbah, and said: ‘O Messenger of Allaah, property is being destroyed, and the passages have become blocked, so supplicate Allaah to send rain down upon us.’ The Prophet (Sallallaahu alaihi wa sallam) raised his hands and then said: ‘O Allaah send down rain upon us; O Allaah send down rain upon us.’ The sky was clear without any cloud in it. The Prophet (Sallallaahu alaihi wa sallam) did not come down from his pulpit except that rain was flowing from his beard, may Allaah’s Salaat and Salaam be upon him. There was a downpour of rain for one week. Then on the succeeding Friday a man (the same man or someone else) entered the mosque and said: ‘O Messenger of Allaah, the houses are collapsing and wealth is being flooded, so supplicate Allaah to stop the rain for us.’ The Prophet (Sallallaahu alaihi wa sallam) raised his hands and began to say: ‘around us and not upon us,’ pointing with his hands, and he did not point to any direction except that it cleared.” [36] People then stepped out walking in the sunshine.
Many are the supplications which a person calls upon his Rabb (Allaah) to be answered are indeed responded to. This is a proof contained in what is experienced and perceived for the existence of Allaah, The Mighty and Majestic.
As for the Shar’ee proof for the existence of Allaah, then it is beyond being enumerated. Indeed the Qur’aan in its entirety as well as all of the affirmed Ahaadeeth in their legal and informative nature, proves the existence of Allaah, The Mighty and Majestic, as Allaah Says concerning the Sublime Qur’aan:
Had it been from other than Allaah, they would have surely found therein much discrepancy. [Qur’aan, soorat an-Nisaa’ (4): 82].
The belief in the existence of Allaah, is one of the matters that comprise(s) the belief in Allaah. As for the belief in Allaah’s Ruboobiyyah, Uloohiyyah, Names and Attributes, then a detailed discussion of these branches of Tawheed has preceded.
References
[35] Reported by al-Bukhaaree and Muslim. See Saheeh al-Bukhaaree,vol.2, no.467.
[36] Collected by al-Bukhaaree in his Saheeh, vol.2, no.55, and Muslim, vol.2, no.1955.
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