Destiny/Decree/Qadr

Ques: I think I recently got a bit confused about how our belief concerning human free-will and Destiny/Decree/Qadr of Allah has to be.

1) In the following I typed up how I understand this belief, is it correct?

Allah knows everything and created everything. (i.e. he knows if we'll be in paradise or hell and created the universe, us and our deeds)
He gave us a free will so that we may chose to do good or evil actions, but at the end everything we do can ONLY happen if Allah allowed (willed) it. In order to give us the possibility to enact upon our choices he creates our actions. So He is the creator of all our deeds but the moral responsibility for these deeds still remains ours.

2) Is it suffisant to affirm and acceppt without delving deeper in this matter the following: (If something missing or wrong please correct me)

- Allah is all-knowing
- Allah created everything (incl. us and our deeds)
- Nothing happens except by the will/permission of Allah
- Humans have a free will to chose bad action or good action

Ans: Assalamu Alaikum.

Remember these..

- Allah is the creator of all our deeds.
- But we do them by our own will.
- Being a creator is not bad, like the creator/inventor of Atom. He will be respected throughout the times. But he who uses Atom incorrectly will be blamed.
- Allah gives us complete power to choose between right and wrong.
- Its not that everything we do, do by His permission. Rather, it is, that everything we do, is known by Him. Like a doctor, he knows what reaction will happen to his patient after taking certain dose. So, knowing anything doesn't mean controlling anything.
- Even though we do everything (good and bad) by our own will, and even they r created by Allah, we can just attribute the good deeds to Allah, not the bad deeds. The bad deeds will be attributed to Shaitan or to ourselves. Allah teaches us this. He says:

وَأَنَّا لَا نَدْرِي أَشَرٌّ أُرِيدَ بِمَنْ فِي الْأَرْضِ أَمْ أَرَادَ بِهِمْ رَبُّهُمْ رَشَدًا

And that we know not whether evil is meant for those who are on earth or whether their Lord means to bring them good. (72:10)

See that the evil is said in passive voice, attributing it to someone unknown. Where the good is attributed directly to Allah.

Finally, I remember my teacher quoting a quote from Ali . He used to say about Qadr:

بحر عميق لا تغرقه
طريق مظلم لا تسلكه
سر من اسرار الله فلا تفتشه

It is a deep sea, don't drown in it.
It is a dark road, don't go through it.
It is a secret of Allah, don't try to investigate it.

So, whatever is said in Qur'an or Hadith, we should stick on it. We should not go into deep study about it. The hadith mentioned in Mishkat, that Prophet (SAW) used to be angry when he saw people talking about Qadr, teaches us this.

And Allah knows best.

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Answered by Yousuf
Sunniforum, 9th May '09

Relation between Umme Hani (rad) and Prophet (SAW)

Ques: How was Umme hani related to Nabi salalahualayhwasalam?urgent please reply.

Ans: Assalamu Alaikum.

Umme Hani was daughter of Abu Talib. And Abu Talib was uncle (father's brother) of Prophet . So, she was cousin of Prophet .


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Answered by Yousuf
Sunniforum, 8th May '09

Eating in Hotels and Restaurants?

Ques: A brother this weekend mentioned a thing, that amazed me. He said something like: "A person who [usually] eats at Hotels and Restaurants does not count as a reliable witness in Hanafi Madhab!" So, what's the reality behind this statement, if there's any?


Ans: Assalamu Alaikum.

It is mentioned in Fatawa Hindiyyah:

ولا تقبل شهادة من يفعل الأفعال المستحقرة كالبول على الطريق والأكل عليها ، كذا في الهداية .
، وكذا من يأكل في السوق بين الناس ، كذا في السراج الوهاج

His witness will not be accepted who does dirty things, like Peeing in road and eating on it. Hidayah.
Similarly, who eats in market in front of people. Sirajul Wahhaj

In Bahrur Rayeq:

( قوله أو يبول أو يأكل على الطريق ) ؛ لأنه تارك للمروءة وإذا كان لا يستحي عن مثل ذلك لا يمتنع عن الكذب فيتهم ... والمراد بالأكل على الطريق والبول بأن يكون بمرأى من الناس ... وأشار المؤلف بما ذكره إلى أن ما يخل بالمروءة يمنع قبولها وإن لم يكن محرما ولذا قال في الهداية ولا تقبل شهادة من يفعل الأفعال المستحقرة مثل البول والأكل على الطريق والمروءة أن لا يأتي الإنسان بما يعتذر منه مما يبخسه عن مرتبته عند أهل الفضل وقيل السمت الحسن وحفظ اللسان وتجنب السخف والمجون والارتفاع عن كل خلق دنيء

(His witness will not be accepted if he pees or eats on road) because he lacks manliness. And when he doesn’t feel shy from those, he will not refrain from telling lie also, thus he will be accused.

Meaning of eating on road and peeing on it is, doing them in front of people. And the author indicated that whatever lacks manliness, will prevent accepting his witness, even it is not Haram. Thus, it is said in Hidaya, His witness will not be accepted who does dirty things like peeing or eating on road. And manliness means not to do anything from which one has to apologize, which lowers his grade near good people. Alternatively, it means good character, protecting tongue, avoiding rubbish things and buffoonery, and refraining from all dirty habits.


In Raddul Muhtar:

قوله أو يأكل على الطريق ) أي بأن يكون بمرأى من الناس بحر .
ثم اعلم أنهم اشترطوا في الصغيرة الإدمان ، وما شرطوه في فعل ما يخل بالمروءة فيما رأيت ، وينبغي اشتراطه بالأولى ، وإذا فعل ما يخل بها سقطت عدالته وإن لم يكن فاسقا حيث كان مباحا ، ففاعل المخل بها ليس بفاسق ولا عدل ، فالعدل من اجتنب الثلاثة ، والفاسق من فعل كبيرة أو أصر على صغيرة ، ولم أر من نبه عليه .
وفي العتابية ، ولا تقبل شهادة من يعتاد الصياح في الأسواق بحر .
قال في النهاية : وأما إذا شرب الماء أو أكل الفواكه على الطريق لا يقدح في عدالته لأن الناس لا تستقبح ذلك منح س

Summarizing.. It will be considered bad when one does is usually... In Nihaya: But he who drinks water or eats fruit on the road, it will not degrade his fairness. Because people do not hate this.


What I understand from these texts is, any act that is considered immoral, done usually, will nullify one’s capability to be a witness. So, it should vary with customs and traditions. Like u see, in Fatawa hindiyyah it is said that eating in front of people in markets will be considered bad. When in Nihayah it says, “drinking water or eating a fruit on road will not be considered like that, because people don’t hate that habit.

So, it should depend on customs and traditions. Like in our country, we do not consider just eating in good hotels a bad habit. But, eating in small shops beside the roads, taking tea or coffee, standing or sitting on a road-sided bench, is regarded a bad habit. Also, chatting in hotels for long times, passing times there, smoking or listening to music are considered bad habits. Therefore, it varies upon countries and traditions, I think.

Well, the hotels today are full of music, TVs and other Haram materials. Therefore, we should not go there except when we hardly need to. We can go there and bring the foods as parcels also, then eat them in our home/office or elsewhere. Well, this is of course a different issue, not relevant to the texts quoted above.

And Allah knows best.

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Answered by Yousuf
Sunniforum, 8th May '09

Hadith about four animal parts

Ques: A brother found this version of a famous hadith: take note of the position of the square bracket:

"Two types of dead meat and two types of blood have been made lawful for your consumption [without being slaughtered]: fish and locust, liver and spleen".
(Reported by Ahmad and Ibn Majah)

So, I've the impression there is a misunderstanding by who put the brackest:

I had understood this hadith as stating that for each of the two general prohibitions (that of dead animal meat, and that of blood consumption) there are two exceptions:
-fish and locust are the exception to the consumption of dead animal meat (so it's not necessary to slaughter fish and locustes, but they can be eaten also if found dead), and
-liver and spleen are the exception to the prohibition of blood consumption (not the exception to the necessity of the animal being islamically slaughtered).

In fact in another place I've found the same hadith translated in this way:

Sayyiduna Abd Allah ibn Umar (Allah be pleased with him) narrates that the Messenger of Allah (Allah bless him & give him eternal peace) said: "Two types of dead meat and two types of blood have been made lawful for our consumption: The two dead meats are: fish and locust, and the two types of blood are: liver and spleen."
(Sunan Abu Dawud, Musnad Ahmad, 2/97 and Sunan Ibn Majah, no: 3314)

Well, those brackets in the first version of this hadith give it another meaning , that is: the liver and spleen of whatever halal animal can be eaten regardless of it having been islamically slaughter!

So, I'd like to have a confirmation about my understanding that liver and spleen are the exception to the prohibition of blood consumption (not the exception to the necessity of the animal being islamically slaughtered).

Or is it really true that the liver and spleen of whatever halal animal can be eaten regardless of it having been islamically slaughter?!

Ans: Assalamu Alaikum.

In Musnad Ahmad:

حدثنا عبد الله ، حدثني أبي ، حدثنا شُرَيْح ، حدثنا عبد الرحمن بن زيد بن أسلم ، عن زيد بن أسلم عن ابن عمر قال: قال رسول الله صلى الله عليه وسلم: «أُحِلَّتْ لنا مَيْتَتَانِ وَدَمانِ، فأما الميتتان فالحُوتُ والجراد، وأما الدمان فالكَبِد والطِّحال

In Sunan Ibn Majah:

حدّثنا أَبُو مُصْعَبٍ. حَدَّثَنَا عَبْدُ الرَّحْمٰنِ بْنُ زَيْدِ بْنِ أَسْلَمَ عَنْ أَبِيهِ، عَنْ عَبْدِ اللَّهِ بْنِ عُمَرَ، أَنَّ رَسُولَ اللَّهِ قَالَ: «أُحِلَّتْ لَكُمْ مَيْتَتَانِ وَدَمَانِ. فَأَمَّا الْمَيْتَتَانِ فَالْحُوتُ وَالْجَرَادُ. وَأَمَّا الدَّمَانِ، فَالْكَبِدُ وَالطِّحَالُ

In Sunan Dar-e-Qutni:

حدثنا الحسين بن إسماعيل نا علي بن مسلم نا عبد الرحمن بن زيد بن اسلم عن أبيه عن بن عمر عن النبي صلى الله عليه و سلم ح ونا محمد بن مخلد نا إبراهيم بن محمد العتيق نا مطرف نا عبد الله بن زيد بن أسلم عن أبيه عن بن عمر أن رسول الله صلى الله عليه و سلم قال : أحل لنا من الدم دمان ومن الميتة ميتتان من الميتة الحوت والجراد ومن الدم الكبد والطحال

All three hadith states that the 2nd translation you gave is correct. "Two types of dead meat and two types of blood have been made lawful for our consumption: The two dead meats are: fish and locust, and the two types of blood are: liver and spleen."

May be the first one was like لف و نشر مرتب. Which means, first to cite the name of types, then to cite their sections orderly. So, in "Two types of dead meat and two types of blood have been made lawful for your consumption [without being slaughtered]: fish and locust, liver and spleen", firstly the two types were cited. 1. Dead meat. 2. Blood.

Then the sections were cited orderly. So the first section refers to the first type. i.e. fish and locust refer to Dead meat. And the second to the second. i.e. Liver and spleen refer to Blood.

So, we can say that both r correct. But the second one is clear and apparent. And so, Its not correct that the liver and spleen of whatever halal animal can be eaten regardless of it having been islamically slaughter.

And Allah knows best.

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Answered by Yousuf
Sunniforum, 25 Mar '09

Hadith Clarification

Ques: Hadith Clarification:
Verily the evil glance is a poisonous arrow from the
arrows of Iblees. He who abstains from casting evil
glances, I will grant him such Imaan, that he will feel the
sweetness of it in his heart".

(Narrated by Ibn Mas’ud in Tabarani and Kanzul-Ummaal; Vol. 5, pg. 228),
(Ibn Katheer; Surra Nur, Ayat 30)

Unfortunately i copy the arabic over, this hadith is from Hakim Akhtar sahebs kitaab entitled ' Fourteen Harms of Casting Evil Glances '

I need clarification on the part where Nabi (saw) says ' I will grant him such Imaan '

Is this perhaps a Hadith Qudsi? or what is the contexts here. Jazakallah


Ans: Assalamu Alaikum.

This Hadith has four types of narrations. See below as I quote from Jameul Ahadith by Jalaluddin Suyuti (rah):

إن النظرة سهم من سهام إبليس مسموم من تركها مخافتى أبدلته إيمانا يجد حلاوته فى قلبه (الطبرانى عن ابن مسعود) أخرجه الطبرانى (10/173 ، رقم 10362) . قال الهيثمى (8/63) : فيه عبد الله بن إسحاق الواسطى وهو ضعيف . -7525


إن المرأة سهم من سهام إبليس فمن رأى امرأة ذات جمال فأعجبته فغض بصره عنها ابتغاء مرضاة الله أعقبه الله عبادة يجد لذتها (ابن النجار عن أبى هريرة) -7413


النظرة سهم من سهام إبليس مسمومة فمن تركها من خوف الله أثابه إيمانًا يجد حلاوته فى قلبه (الحاكم وتعقب عن حذيفة) أخرجه الحاكم (4/349 ، رقم 7875) وقال : صحيح الإسناد . وأخرجه أيضًا : القضاعى (1/195 ، رقم 292) -24971


النظرة الأولى خطأ والثانية عمد والثالثة تدمر ونظر المؤمن فى محاسن المرأة سهم من سهام إبليس مسموم من تركها من خشية الله ورجاء ما عنده أتاه الله بذلك عبادة تبلغه لذتها (أبو نعيم فى الحلية عن ابن عمر) -24970

Only in the first narration it looks like the saying is of Rasulullah (SM). But see, Suyuti (rah) quotes Haysami saying its weak. And the other three states that the Imaan and sweetness in Ibadat will be granted by Allah subhanahu wata'ala. So, even if the first hadith is saheeh, it will be considered as Hadith Qudsi, I think so.

And Allah knows best.


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Answered by Yousuf
Sunniforum, 24 Mar '09

Interpretation of a Hadith

Ques: One of my friends is having trouble understanding the following statement by Aisha (RA) which he found in Ghazali's Remembrance of Death and Afterlife (page 40):

''I feel no envy for anyone whose death is easy after having seen the rigour of the death of God's Emissary (PBUH)''

If someone could elaborate, that would be very helpful. Jazak Allah Khair.


Ans: Assalamu Alaikum.

The arabic script is:

عن عائشة قالت : ما أغبط أحدا بهون موت بعد الذي رأيت من شدة موت رسول الله صلى الله عليه و سلم - سنن الترمذي

Ayesha (rad) wanted to say: "Before, I wished my death will be easy. So, whenever I saw someone die easily, I felt envy for him. I thought that the easy death is the sign of goodness of the dead person.

But after seeing the rigor of the death of Prophet (sm), I don't feel envy for someone's easy death. I understood that the easy death is not a sign of someone's goodness, nor the hard death is sign of his badness.

Rather, hard death can happen to the good men, to raise his level. And similarly, the easy death can happen to others to reward his good deeds in this world."


And Allah knows best.

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Answered by Yousuf
Sunniforum, 13 Apr '09