Bekijk volle/desktop versie : Ik heb een vraag over het LOT

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16-04-2003, 00:35

Citaat door Anouar24:
Salaam broeders en zusters,

Wie kan mij helpen deze vraag te beantwoorden:

Hoe zit het nou met het lot???

Staat alles al vast geschreven? Dus de keuzes die je maakt en de wegen die je neemt.

Of staat alleen de geboorte en de dood vast?

Moge allah jullie belonen...

16-04-2003, 00:46

Origineel gepost door Anouar24
Salaam broeders en zusters,

Wie kan mij helpen deze vraag te beantwoorden:

Hoe zit het nou met het lot???

Staat alles al vast geschreven? Dus de keuzes die je maakt en de wegen die je neemt.

Of staat alleen de geboorte en de dood vast?

Moge allah jullie belonen...

Naar mijn opvattingen is het zo dat elke moslim een lot heeft, en ja daar zijn ook de keuzes en de wegen die je maakt bij, alles wat je doet ligt in Allah's handen, alles....

maha salama

16-04-2003, 00:55
anouar, ik heb al een antwoord op je vraag gegeven, kijk maar op je andere topic

16-04-2003, 01:01

16-04-2003, 01:30

Title of Fatwa Destiny and Free Choice
Date of Reply 13/ December/ 1999
Topic Of Fatwa Destiny
Question of Fatwa What is the Islamic view on destiny and free choice?
Content of Reply Here there are two circles of what man deals with. There is the lawful will of man which is ruled by reasoning by full free will; for example I can decide to steal or not, drink (alcohol) or not. That’s why, if anybody is underage, asleep, intoxicated or insane, he will not be a judge for his acts because he doesn’t have full power to think and control. Nobody can ever say I killed because I am pre-distant to murder; that is the circle of law (Al Iradah As-Shary’a), but this circle is ruled and governed by a bigger circle, which is the Will of God.

The Will of God is a matter of “Ghayb”; no one can reach or understand what is of that circle. Allah (SW) decides things, and we don’t know when he decides, what he decides for, etc…
The destiny (Qadar) decided in the mother’s whom is what of the bigger circle, which is not accessible to us and is a matter of Ghayb.
So we should understand things to be categorized either in the first or the second circle.

16-04-2003, 01:32
Title of Fatwa Destiny
Date of Reply 17/ April/ 2000
Topic Of Fatwa Destiny
Question of Fatwa What is destiny? What has been prescribed for us by Allah since we were born?

Content of Reply Al-qadar, which means destiny, is what Allah plans for you. There are two circles a Muslim should know about. As it is explained for instance in the book of Sharh-Ulaqidah Attahawiyah, where Ibn Abul Izz elaborates that he says "there are two circles of knowledge. The first circle is man's arena of the lawful will of man. In that arena, man is judged for everything he does because he has the reason and power to do it or not to do it. This is how if he were underage, insane, or asleep he won't be judged for what he does because he doesn't have the option and will in what he does. No one of that arena will make a good logic to say "I drink liquor because God has predestined me to drink," or "I don't make salah because God hasn't predestined me to make salah." Our answer always to that person is "you have a free will by which you can decide what you want to do and what you do not want to do." That is the first circle of what he calls it in Arabic, al-iradah asshariyah.

The other circle is the will of Allah, which is of the ghayb dimension. Man doesn't have any access to that circle. Ghayb is usually the area that Allah knows about, and maybe Allah let some of his servents or messangers be aware of something of that ghayb. As the Qur'an says in surah al-Jinn, verse 26-27 "He is the knower of the unseen and he reveals unto none his secret save unto every messanger whom he has chosen and then he makes a guard to go before him and a guard behind him." In that circle, as man has no access to know what is predestined for him, he has no right to talk about it because everything of that circle is fully Allah's business and will. I cannot talk of anything if I am not provided with knowledge of it. The Prophet (saw) taught his companions to avoid arguments and debates of the second circle.

17-04-2003, 13:06
Also on the authority of 'Umar, radiyallahu 'anhu, who said:

"While we were one day sitting with the Messenger of Allah, sallallahu 'alayhi wasallam, there appeared before us a man dressed in extremely white clothes and with very black hair. No traces of journeying were visible on him, and none of us knew him.

He sat down close by the Prophet, sallallahu 'alayhi wasallam, rested his knee against his thighs, and said, O Muhammad! Inform me about Islam." Said the Messenger of Allah, sallallahu 'alayhi wasallam, "Islam is that you should testify that there is no deity save Allah and that Muhammad is His Messenger, that you should perform salah (ritual prayer), pay the zakah, fast during Ramadan, and perform Hajj (pilgrimage) to the House (the Ka'bah at Makkah), if you can find a way to it (or find the means for making the journey to it)." Said he (the man), "You have spoken truly."

We were astonished at his thus questioning him and telling him that he was right, but he went on to say, "Inform me about iman (faith)." He (the Messenger of Allah) answered, "It is that you believe in Allah and His angels and His Books and His Messengers and in the Last Day, and in fate (qadar), both in its good and in its evil aspects." He said, "You have spoken truly."

Then he (the man) said, "Inform me about Ihsan." He (the Messenger of Allah) answered, " It is that you should serve Allah as though you could see Him, for though you cannot see Him yet He sees you." He said, "Inform me about the Hour." He (the Messenger of Allah) said, "About that the one questioned knows no more than the questioner." So he said, "Well, inform me about the signs thereof (i.e. of its coming)." Said he, "They are that the slave-girl will give birth to her mistress, that you will see the barefooted ones, the naked, the destitute, the herdsmen of the sheep (competing with each other) in raising lofty buildings." Thereupon the man went off.

I waited a while, and then he (the Messenger of Allah) said, "O 'Umar, do you know who that questioner was?" I replied, "Allah and His Messenger know better." He said, "That was Jibril. He came to teach you your religion.""



Al-Imam Muslim says: Towards the end of his life, Abdullah bin 'Umar (the son of 'Umar bin al-Khattab) was told by two people that a new Islamic sect had emerged from Iraq. They were called Al-Qadariah and they denied al-qadar (fate). Thus Abdullah bin 'Umar narrated this hadith which mentions qadar as one of the pillars of Iman to refute the misconception of this sect.

Scholars say that qadar can be seen at two levels:

We believe that Allah knew, with His ultimate knowledge, what all His creations will do, even before the creations took place. Allah recorded all this knowledge in Al-Lauhulmahfudz - the preserved tablet.
We believe that it is the will of Allah that these things will take place, whether they are good or bad.
Allah created our willingness and our ability of doing things - we can only do something if we are willing and able to do it. However, we are responsible for the choices we make.

Misconceptions about Qadar

Many Muslims believe that what they are going to do is caused by what has already been written in Al-Lauhulmahfudz - they confuse 'causation' with 'association'. In truth what we have is association, not causation. What we do is not caused by what is written by Allah. Allah with His ultimate knowledge knew what we are going to do. He could easily have put the good-doers into Jannah and the evil-doers into the Hellfire. But Allah is Adil (Just) so He created us in this life as to test us which way to go. What we are going to do will match what has already been written but it's not a matter of causation - what we do is out of our own willingness and ability and we do have full responsibility on whatever choice we make.

Looking at guidance and misguidance, guidance (hidayah) is a gift (rahmah) from Allah. It is Allah who created us and gave us the mind so we can distinguish between right and wrong to a certain capacity. It is Allah who equipped us with fitrah to like the truth and good and to dislike the wrong and evil It is Allah who gave us the ability and power to do things and it is Allah who sent the Messenger with the Message to guide us in things, which are beyond the reach of our conception. So when it comes to guidance it is a bounty from Allah.

But when it comes to misguidance, it has to do with us. When we do bad deeds, it is from our own willingness and ability.

Those who turn away from guidance do so because they want to turn away, i.e. they choose not to be guided. They have been misguided because they are arrogant - they refuse to listen.

And so when they swerved from the right way, Allah let their hearts swerve from the truth.
[Surah As-Saff (61): ayat 5]

Nevertheless there are people who have not received the Message of Islam/guidance at all or the Message has not reached them in the clearest form, i.e. it is incomplete or distorted. These people are called Ahlul Fatrah and will be excused and not be punished, even though there are misguided.

There are certain situations where we can do something about our qadar. For example:

Illness/sickness is qadar - but we have been commanded by the Prophet, sallallahu 'alayhi wasallam, to look for a cure should we become ill. Finding a cure is also qadar. Thus, a qadar could be dealt with through another qadar.
If something unfortunate happens to us, e.g. if we lost our job, we don't just say that it's qadar and do nothing about it. We look for another job, the consequence of which is another qadar.
'Umar bin al-Khattab was traveling with a group of Sahabahs during his Khilafah (leadership). They were coming to a town when they heard that it had a contagious/infectious disease, i.e. cholera. 'Umar asked his group whether they should proceed or go back (to Madinah). The majority of the Sahabahs said they should go back but some said they should proceed. Then one Sahabi said he knew a hadith where the Prophet, sallallahu 'alayhi wasallam, said, "If you hear that this disease exists in a country, don't travel to that country." So 'Umar decided that they should go back. Another Sahabi (it seems from the second group) asked him whether he was running away from a qadar. 'Umar replied that they were moving away from one qadar to another qadar.

Thus, whenever there is a problem, a challenge or any hardship which we can remove, overcome, solve or minimize, it is a must that we do so. Some scholars like al-Imam al-Jilani use the term: "overcoming qadar" in this regard.

In one hadith, the Prophet, sallallahu 'alayhi wasallam, said, "Be keen for whatever is beneficial for you. Seek the help of Allah. And don't be reckless." This hadith implies we must make the effort. The right concept of qadar is: we are responsible for whatever we do.

For example: If we were to drive recklessly and caused an accident where someone died or was injured, we cannot simply say that it is qadar, abusing the concept to justify our mistakes. It is qadar that the incident took place because it is by the permission of Allah. But we are responsible for the death because it is through our willingness and ability that it happened. That's why in the courts we will be found guilty. If qadar can be used as an excuse, then many crimes will go unpunished - a thief can simply claim that his stealing was qadar!

Those who abuse the concept of qadar are those who fail to be responsible. They abuse it to justify their failure. The correct way of using qadar as an excuse is: if someone exerts himself to do his best to fulfil an obligation but due to an unavoidable circumstance, which was out of his control, he could not achieve that obligation - then he might be excused. For example, a student has studied hard for an exam but on the day of the exam he falls sick and does poorly or cannot even attend the exam, then he can say that it is qadar and that it is the will of Allah.

When it comes to religious obligations, the matter is the same. We cannot blame qadar for committing sins or failing to do a wajib as some Muslims might do. We have to know that we are responsible. We might get into a weak status of Iman in doing a sin or delaying a wajib. Islam is such a practical religion that it gives us room for repentance and getting back to the right path.

17-04-2003, 13:09
A'oedo billaahi mina shaytaani radjiem, bismillaahi rahmani rahiem,

salaamoen 'alaikom wa rahmatollahi wa barakaatoh.

Hier een vertaling ervan in het Nederlands:

Oemar ibn Khattaab radiyallahu 'anhu, verhaalt:
"Wij zaten op een dag in het gezelschap van de Boodschapper van Allah toen er onder ons een man verscheen wiens kleren intens wit waren, zijn haar was zeer zwart, en aan geen teken was te zien dat hij een reiziger was en niemand van ons kende hem. Totdat hij zo voor de Profeet ging zitten dat hun knieën elkaar raakten, en terwijl hij zijn handen op zijn dijen plaatste zei hij: 'Moehammad, vertel mij over Islaam.'
De Profeet zei: 'Islaam is dat je getuigt dat er geen god dan Allah is en dat Moehammad zijn Boodschapper is; dat je de Salaat verricht, de Zakaat betaalt, vast in de maand Ramadaan, en de Hadj naar het Huis verricht wanneer je je dat kunt veroorloven.'
De man zei: 'U hebt oprecht gesproken.'
Wij waren verbaasd dat hij ondervroeg en de juistheid van de antwoorden bevestigde. Toen zei hij: 'Vertel mij over het geloof. 'De Profeet antwoordde: 'Dat je behoort te geloven in Allah, Zijn Engelen, Zijn Boeken, Zijn Boodschappers, de Laatste Dag en dat je behoort te geloven dat Hij de mate van goed en kwaad bepaalt.'
De man zei: 'U hebt oprecht gesproken.' Vertel mij over Ihsaan.'
De Profeet zei: 'Dat je Allah aanbidt alsof je Hem ziet, en als je dat niet lukt in het bewustzijn dat Hij jou ziet.'
De man zei: 'Vertel mij nu over het Uur (des Oordeels).'
De Profeet zei: 'Hij die ondervraagd wordt weet er niet meer over dat degene die ondervraagt.'
De man zei: 'Vertel mij dan over de tekenen van het naderen ervan.'
De Profeet antwoordde: 'Dat de dienares haar meester zal baren en dat blootvoetse, naakte, behoeftige schaapherders (wedijveren met elkaar) de baas spelen in grote gebouwen.'
Toen vertrok de man, en ik bleef een tijdje zitten. De Profeet zei tegen mij: 'O, Oemar, weet je wie degene was die de vragen stelde?'
Ik zei: 'Allah en Zijn Boodschapper weten het het beste.' Hij zei: 'Dat was Gabriël die jou kwam onderwijzen in je geloof.'


Al Imam Moslim zegt: Naar het einde van zijn leven's, Abdullah bak's 'Umar (de zoon van 'Umar bak al Khattab) door twee mensen werd verteld dat een nieuwe Islam sekte opgedoken van Iraq was. Zij werden Al Qadariah geroepen en zij ontkenden al qadar. Dus Abdullah bak "Umar vertelde deze hadith die qadar vermeldt als een van de zuilen van Iman aan refute de misvatting van deze sekte.

Geleerden zeggen dat de qadar gezien kan worden aan twee peilen:

1. Wij geloven dat Allah wist, met Zijn ultieme kennis, wat al Zijn creaties zullen doen, zelfs alvorens de creaties plaats nam. Allah registreerde al deze kennis in Al Lauhulmahfudz - het bewaren tablet.

2. Wij geloven dat het de wens van Allah is dat deze dingen plaats zal nemen, of zij goed of slecht zijn.

Allah creërde ons bereidwilligheid en ons bekwaaheid dingen - wij doen iets, dat kan enkel indien wij gewillig en bekwame zijn het te doen. Echter maken wij zijn verantwoordelijk voor de keuze die wij maken.

Misvattingen over Qadar

Vele Moslims geloven dat wat zij doen gaan veroorzaakt heeft door wat reeds geschreven in Al Lauhulmahfudz is - verwarren zij 'oorzakelijkheid' met "vereniging". In waarheid wat wij hebben, is vereniging, niet oorzakelijkheid. Wat wij doen het niet veroorzaakt heeft door wat Allah geschreven heeft. Allah met Zijn ultieme kennis wist wat wij gaan zouden doen. Hij had gemakkelijk de goede doers in Jannah en de kwade doers in de Hellevuur kunnen zetten. Maar Allah is Adil (Net) zo Hij ons in deze leven creërde ons welke de weg te testen te gaan. Wat gaan wij bij wat reeds, maar het geschreven is geen kwestie van oorzakelijkheid doen zullen passen is - wat wij doen uit ons eigen bereidwilligheid en bekwaamheid is en wij hebben volle verantwoordelijkheid op welke keuze dan ook die wij maken.

Kijk naar van begeleiding en misguidance, begeleiding (hidayah) een geschenk (rahmah) van Allah. Het is Allahd die creërde ons en aan ons de geest gaf opdat wij tussen recht en verkeerde aan een zekere aan capaciteit kunnen onderscheiden. Het is Allah die ons met fitrah achtige de bekwaamheid te houden is gaf en macht dingen te doen en het is Allah die de Boodschapper met het Bericht stuurde ons in dingen te gidsen, die voorbij het bereik van ons ontstaan zijn. Daardoor wanneer het begeleiding komt, het een premie van Allah is.

Maar wanneer het te misguidance komt, moet het met ons doen. Wanneer wij slechte daden doen, het van ons eigen bereidwilligheid en bekwaamheid is.

Degenen die weg draaien van de begeleiding, doen dat omdat zij voor weg draaien kiezen d.w.z. zij niet gegidst worden. Zij zijn ondoordracht geweest omdat zij arrogant zijn - zij weigeren te luisteren.

Toen zij dwaling verkozen liet Allah hun harten dwalen. En Allah leidt het zwaar zondige volk niet. [Soerah As Shaff (De Slagorde) (61) : ayat 5.

Niettemin zijn er mensen die het Bericht van Islam Begeleiding hebben ontvangen of het in het helder formulier niet gereikt heeft, d.w.z. het onvolledige of vervormen ervan. Deze mensen worden Ahlul Fatrah geroepen en zullen worden verontschuldigd en niet gestraft worden, zelfs als ze ondoordracht zijn.

Er zijn zekere toestanden waar wij iets over ons qadar kunnen doen. Bijvoorbeeld:

Ziekte, ziekte is qadar - maar wij zijn door de Profeet, Sallallahu 'alaihi wa sallaam bevolen voor een behandeling te kijken wanneer wij ziek worden. Een behandeling vinden is ook al qadar. Dus zou een qadar met door nog een qadar kunnen worden omgegaan.

Indien aan ons iets ongelukkigs gebeurt, b.v. indien wij ons baan verloren, zeggen wij niet net te doen dat het qadar is en niets over doen.
Wij kijken, het gevolg voor nog een baan, van die nog een qadar is.

'Umar ibn Khattaab, die al Khattab van Sahabahs gedurende zijn Khilafah (leiderschap) met een groep reisde. Zij werden te een gemeenten gekomen wanneer zij hoorden dat het een besmettelijke ziekte had, d.w.z. cholera. 'Umar vroeg zijn groep of zij terug (naar Madinah) zouden moeten gaan of zouden moeten doorgaan. De meerderheid van de Sahabahs zeiden dat zij terug zouden moeten gaan, maar enige zeiden dat zij zouden moeten doorgaan. Toen zei een Sahabi dat hij een hadith wist waar de Profeet, Sallallahu 'alaihi wa Sallam, zei: "Indien u hoort dat deze ziekte bestaat in een land, reist die land niet." Zo 'Umar besliste dat zij terug zouden moeten gaan. Nog een Sahabi (de tweede groep) vroeg hem of hij weg van een qadar gelopen werd. 'Umar antwoordde dat zij de weg van een qadar te nog aan een qadar bewogen.

Dus telkens als er een probleem is, een uitdaging of enig hardship die wij kennen, het een noodzaak is om het te verwijderen, kan overwinnen, oplossen of kan minimaliseren die wij zouden doen. Sommige geleerden achtige al Imam al Jilani gebruik de term: "overwinnen qadar"in deze achting.

In een hadith, de Profeet Sallallahu 'alaihi wa sallam, zei: "scherpe is voor wat dan ook heilzame voor u is. Zoek de hulp van Allah. En niet is onvoorzichtig." Deze hadith impliceert dat wij moeite moeten doen. Het juiste begrip van qadar is: wij zijn verantwoordelijk voor wat wij ook doen.

Bijvoorbeeld: Indien wij onvoorzichtig zouden rijden en een ongeval zegt waaar iemand of werd gekwetst stierf, wij niet eenvoudig veroorzaakte, kunnen dat dat het qadar, misbruiken is, die het begrip onze fouten te rechtvaardigen. Het is qadar die het incident plaats nam omdat het door de toestemming van Allah is. Maar wij zijn verantwoordelijk voor het overlijden omdat het door ons bereidwilligheid en bekwaamheid is die het plaats nam. Daarom zullen wij in de rechtbanken schuldig worden gevonden. Indien qadar als uitvlucht gebruikt worden, kan dat vele misdaden ongestraft door laten gaan - een dief eenvoudig zullen opeisen dat zijn stelen qadar was!

Degenen die het begrip van qadar verzuimen, die misbruiken zijn verantwoordelijk. Zij misbruiken het om hun fouten te rechtvaardigen. De correcte weg van gebruik qadar is als uitvlucht: indien iemand zichzelf aanwendt aan fulfil zijn best om een verplichting te doen, maar
tengevolge van een onvermijdelijke omstandigheid, die uit zijn controle, hij niet die verplichting was, zou kunnen bereiken - dan zou hij kunnen verontschuldigd worden. Voor voorbeeld van een student heeft hard voor een examen gestudeerd, maar op de dag hij van de examen ziek valt en slecht doet of niet zelfs kan de examen bijwonen, dan kan hij zeggen dat het qadar is en dat het de wens van Allah is.

Wanneer het te godsdienstige verplichting komt, is de kwestie hetzelfde. Wij kunnen niet schuld qadar voor toevertrouwen zonden of verzuimen aan een aan wajib te doen als sommige Moslims niet kunnen.
Wij moeten weten dat wij verantwoordelijk zijn. Wij zullen van Iman in doen een zonde of uitstellen een wajib misschien in een zwakke status krijgen. Islam is zulk een praktische godsdienst kamer die het aan ons geeft voor repentance krijgt en terug aan rechte pad.

17-04-2003, 13:11

Wa djazaakAllaho gairan,
Mijn beste broeders en zusters in de Islam.

wassalaamoen 'alaikom wa rahmatollahi wa barakaatoho wa maghfiratoh.

17-04-2003, 22:35
Wij geloven dat allah het heelal heeft geschapen en dat Hij de absolute heerser en de onderhouder is. alles in het universum volgt een van te voren vastgestelde koers die wij al qadr noemen. Er kan niets gebeuren zonder de wil en de kennis van allah
Hij kent het heden het verleden en de toekomst van ieder schepsel. Het lot van iedereen is bij allah bekend. Maar dit betekent niet dat de mensgeen vrije wil heeft. Wij weten dat de mens de chaliefa (de vertegenwoordiger) van allah op aarde is. ook weten wij dat allah ons niet dwingt iets te doen
Het hangt helemaal van ons zelf af of wij hem gehoorzamen of niet.of wij hem gehoorzamen of niet is hem bekend. maar het feit dat hij weet wat wij zullen doen beivloedt onze vrije wil helemaal niet. de mens weet niet wat zijn lot zijn. hij heeft de vrijheid om te kiezen welke koers hij wil volgen.

wa salaam alaykum wr wb

20-04-2003, 23:25
ne3em een masha allah vraag van deze broeder

als je je bevindt in de baarmoeder van je moeder dan komen er 2 engelen (raqieb en 3atiel(als ik het goed heb) die alles opschrijven
hoe lang je zult leven
welke omgeving je zult leven
of je een wel of niet gelukkig leven zult lijden etc

ik had laatst een lezing bijgewoonde (het ging o.a over de qadr)
toen werd er ook dezelfde vraag gesteld
helaas gaf deze broeder niet de antw die we allemaal willen

maar gaf wel een masha allah voorbeeld:
er was in de tijd van de profeet een man die veel geld had gestolen van een ander, deze man werd opgepakt en zijn handen moesten afgehakt worden( deze man zei het volgende: Waarom willen jullie mij bestraffen met hetgene wat voor mij al vastgesteld staat(dat hij dus zou stelen)
hierop antwoorden zij: Er staat vastgesteld dat jou handen worden afgehakt(qadr allah)

wa Allahoe a3lam
Allah swt heeft ons geschapen en kent ons zo goed(de religie is overal bekend aan ons on kennis op te doen en het pad van de laatst gestuurde boodscahpper te volgen

tip: Als je te veel en te vaak bij dezelfde gedachtes blijft en steeds afvraagt maar waarom dit maar waarom dat(weet dat deze gedachte afkomstig is van shajtaan)wa el 3ayadoe billah

allah yahdiena

23-04-2003, 13:47
Abu 'Abd al-Rahman 'Abdullah bin Mas'ud, radiyallahu 'anhu, reported: The Messenger of Allah, sallallahu 'alayhi wasallam, the most truthful, the most trusted, told us:

"Verily the creation of any one of you takes place when he is assembled in his mother's womb; for forty days he is as a drop of fluid, then it becomes a clot for a similar period. Thereafter, it is a lump looking like it has been chewed for a similar period. Then an angel is sent to him, who breathes the ruh (spirit) into him. This Angel is commanded to write Four decrees: that he writes down his provision (rizq), his life span, his deeds, and whether he will be among the wretched or the blessed.

I swear by Allah - there is no God but He - one of you may perform the deeds of the people of Paradise till there is naught but an arm's length between him and it, when that which has been written will outstrip him so that he performs the deeds of the people of the Hell Fire; one of you may perform the deeds of the people of the Hell Fire, till there is naught but an arm's length between him and it, when that which has been written will overtake him so that he performs the deeds of the people of Paradise and enters therein."

[Al-Bukhari & Muslim]



This hadith was not only recorded by Al-Bukhari and Muslim but by other Scholars as well. Apart from 'Abdullah bin Mas'ud, this hadith was also narrated by many other companions (Sahabahs).

This narration by 'Abdullah bin Mas'ud was recorded with different versions where some words/terms conflicted with each other, resulting in different versions having different meanings regarding Creation. The conflicts are as follows:

The addition of the word "nutfah" (the drop of a fluid)
This word is not mentioned in Bukhari neither Muslim's narration. However it was added to other narrations including the one chosen by al-Imam al-Nawawi to provide a better interpretation or explanation but instead it gave two conflicting views of the creation of mankind in terms of stages of the fetus:

First View:
The three stages of the fetus consist of forty days each, equaling to a total of 120 days for the stages to complete. It is only after this 120 days that the ruh (spirit) is breathed into the fetus, as well as the recording of the fetus' provision life span, deeds and destiny. This view, the inclusion of the word "nuftah", is the view held by the majority of the Scholars.

One problem with this view is that the stages of the fetus as interpreted in this hadith contradict the facts proven by science today.

Another problem concerns the Fatwa on abortion. Scholars say that abortion is allowed (provided there is a very good reason - e.g. the woman's life is in danger) only before the ruh is breathed into the fetus, i.e. before 120 days - as opposed to 40 days if the second view is to be taken (see below).

Second View:
The word "nutfah" does not belong to the text of the hadith. This changes the meaning of the hadith which interprets the three stages of the fetus as taking place in the first forty days. This view correlates with scientific facts. And this means that the ruh is breathed into the fetus after forty days, and not 120 days. Consequently the Fatwa on abortion states that abortion is allowed only before forty days.

The authenticity of the last section of the Hadith
Some Scholars say that the last section of the hadith (i.e. "By Allahâ€&brvbar is not part of the text of the Prophet, sallallahu 'alayhi wasallam, but the words of 'Abdullah bin Mas'ud. But since the issue in this hadith is related to matters which we cannot perceive with our limited human perception, this last section is accepted and included here because 'Abdullah bin Mas'ud may have derived the meaning from another hadith of the Prophet, sallallahu 'alayhi wasallam, to explain this hadith better.

There are other hadiths collected by Al-Bukhari and Muslim, which touch on the same issue. But there are some differences between the texts of those hadiths and this one. Those hadiths narrate the Prophet, sallallahu 'alayhi wasallam, as saying: One of you will perform the acts of the people of the Paradise (Ahlul Jannah) as it appears in the eyes of the people.

This is like the Munafiqin or hypocrites - they do the acts of the Mua'minin. They appear, in our eyes, to be doing the acts of the Ahlul Jannah but Allah knows best. Their end will be a disaster - by being Munafiqin they are actually denying the message of God in their deep hearts as Allah mentioned in the Qur'an and their end will be in the Hellfire since they do not submit to Allah in their hearts. This explanation of the other hadiths is important in the understanding of this hadith.



The Scholars say when we do a research on a concept or an issue mentioned in hadiths, we shouldn't depend on only one hadith - we need to search for other similar hadiths, which deal with the same issue/matter. We must remember that some narrators will narrate a hadith by its meaning, and not exactly as it was said by the Prophet, sallallahu 'alayhi wasallam. This is because being human, some of them may forget some of the exact words/terms used by the Prophet, sallallahu 'alayhi wasallam - but they still understand the actual meaning of what was said.

Then we need to compare the different texts of hadiths on the same issue with each other in order to have a more complete interpretation and better understanding of the issue/matter at hand.

Some people, on hearing this hadith as it is and without further explanation, might feel despair, fearing that they fall into the bad group of people mentioned. This will lead to determination (jabriah) - they may think that no matter what they do, if their end has already been written, then why should they bother to do good deeds. This is the wrong attitude to have as it is based on a wrong perception. Allah is Just. We should trust Allah. If we are good to Allah and trust Him, He will be good to us. We should be optimistic and not pessimistic. We follow Allah's commands and make the effort to be good Muslims and we should not despair.

During one of the battles, a companion (Sahabi) said to the Prophet, sallallahu 'alayhi wasallam, that he was following him, sallallahu 'alayhi wasallam, to fight in the hope that an arrow will be shot through his (the Sahabi's) neck, coming in from the front and going out the back. The Prophet, sallallahu 'alayhi wasallam, said, "If you are honest with Allah, Allah will be honest with you." The Sahabi died exactly as he hoped to.

The Prophet's, sallallahu 'alayhi wasallam, words here are generic and can be used for all situations. If we are honest with Allah, Allah will not leave us - He will help us - He will guide us, etc. The closer we are to Allah, the more He will help us and guide us. Thus, the last section of this hadith is an exception and applies only to few people such as the Munafiqin.

But this, on the other hand, does not mean that we live in hope alone. The Scholars say that we must combine hope with fear - when we worship Allah, we should have hope as well as fear of Him. Fearing Allah is a positive thing. The more we fear Allah, the closer we get to Him. The more we fear Allah, the more calm and at peace we will be. This is unlike the natural 'fear' where if we fear something, e.g. a fire or a dangerous animal, we will try to get away from it.

23-04-2003, 13:48

Scholars say that we should have an equal amount of hope to the amount of fear. This is so we will have a better status of Iman (faith) - there is no despair and at the same time there is no excessive hope (over-confidence) which could lead to laziness and the non-fulfillment of our obligations. This is why we need to combine hope and fear, as well as love Allah the most and have trust in Him.

This above hadith is about Allah's Creation and Qadar. The statement: "that which has been written will overtake him" should be understood in the positive sense and not negatively. Allah with His ultimate knowledge knows what will happen as it has been explained in the previous hadith.

Al-Qadar can be categorized as:

Al-Qadar al-Kulli - the general qadar which has been recorded by Allah in Al-Lauhulmahfudz or the Preserved Tablet.
Al-Qadar al-Sanawi - the annual qadar which takes place once a year (Lailatul qadar) - where it matchs what has been written in Al-Lauhulmahfudz.
What has been written in Al-Lauhulmahfudz is only known to Allah. It is not revealed to us - we don't know about our destiny, what our rizq is, where we'll end up, etc. To us it is ghaib and unknown. The translation of this hadith using the word "overtake" may not give the true meaning if it were to be understood that whatever has been recorded by the angels will be "imposed" on a person's life. We are simply being told about Ilmu Allah or the ultimate knowledge of Allah. What has been written does not cause us to do what we do. It is not a cause and affect situation, as believed by many Muslims. Many Muslims believe that as it has already been written, therefore this will cause us to do whatever has been written. The truth is even though it has been written and even though we will do it, we will not do it because it has been written. It is actually an association, or a matching. What we are going to do matches the knowledge of Allah, because Allah's knowledge is ultimate. In other words, what we are going to do matches what has been written. This shows the glory of Allah, the ultimate knowledge of Allah. So we should not have the understanding that things are imposed on us. Otherwise this will nullify the whole concept of iman (faith) and the whole concept of Creation and all other related concepts.

We are responsible for what we choose and for what we do. Referring to the last section of this hadith where a person's final destiny changes at the last minute and he ends up not as expected, there are examples in the Sirahs where some people embrace Islam in the last minute - e.g. they embrace Islam and go into battle and die, some of them not having done a single good deed. There are also many examples today where non-practicing Muslims or those doing bad deeds, having reached the last stages of their lives (at the age of 50 or 60), will repent and turn into a good Muslim. The same applies for thousands of new converts every year.These people, according to the will of Allah, will be forgiven and enter Paradise.

For the other scenario where a person performs good deeds most of his/her life and at the end of his/her life perform bad deeds deserving to enter the Hellfire (as mentioned in the hadith), this situation affects only a limited number of people compared to the first one. And it is because of the person himself, such as in the case of hypocrites.

To have the correct understanding of the concept of qadar, we need to know more about the creation of the human being. What is mentioned in this Hadith is actually a miracle. It describes the stages of the fetus and the creation of man 1,400 years before science and technology confirm it as fact. (This description of the stages of the fetus can also be found in the Quran but without the mention of the periods of times.) In other words, scientists were only able to observe this phenomenon in the last few decades whereas it was already mentioned in the Qur'an and Hadith hundreds of years ago.

A conference regarding the Creation was held in Europe several years ago and some Muslim Scholars were invited to attend. When these Scholars gave the Islamic perspective regarding the stages of the fetus, showing that this was documented in the Quran and the Hadith, some of the people who attended the conference embraced Islam - they were convinced that it is a Divine revelation.

We also need to understand the components of the human being in order to help us understand qadar in the positive way. The human being consists of the following components: -

The intellect (Al-Aql) - this allows us, to a certain extent, to distinguish between good and evil. The intellect is part of us, part of the creation of Allah. Based on this, a person is regarded as mukallaf, responsible to understand and accept the massage of Allah if he is sane. If someone is mentally disturbed or insane, then he is not mukallaf.
The natural disposition or innate (Al-Fitrah) - we are created with this innate which enables us to love what is good and what is right and to hate what is evil and what is wrong. It consists of love and hate. Even though we are created with this fitrah, it is subject to change due to the environment, to our parents, upbringing, etc. Therefore there are people who might love what is bad due to a spoiled or a corrupted fitrah. The Scholars say the original fitrah is still there within these people - if we try to 'awaken' the fitrah, these people will come back to loving good and hating bad.
The commitment that we make, at the time of our pre-creation, to worship only Allah. This is related to the fitrah - it causes us to have this natural disposition or innate towards loving what is good and hating what is bad.
The willingness (Al-Iradah) and Power (Qudrah): Allah provided us with willingness and power/ability. An action cannot take place without this willingness and power - we do something only if we are willing and we have the power to do it. But this willingness and power are neutral and can be manipulated and used in either good or bad ways.
We have also been created with desires (shahawat) and the existence of these desires within us can manipulate our willingness or power towards good or bad.
Desires are part of what is known as the internal challenges - things which influence our willingness and ability. The internal challenges consist of:

Shahawat/Hawa (self desires)
Nafs, of which there are three different aspects:
The nafs which encourages us to do bad deeds
The nafs which blames us for our bad deeds or thoughts of bad deeds (if we have iman and knowledge) - e.g. our nafs says "Aren't you ashamed of yourself for thinking about drinking alcohol?"
The peaceful nafs (al-Mutma'inah)

We can be dealing with these three different aspects of the nafs in a short period of time, e.g. within less than an hour, where (i) we start in thinking about doing a bad deed, caused by al-nafsu ammarah bi sua' which is the first aspect of nafs, but due to our faith (ii) the blaming self prevents us from performing that bad deed, leading us to (iii) the aspect of the peaceful self.

23-04-2003, 13:49
There are also external challenges (which attract the internal challenges):

The existing muharamat (prohibitions) - e.g. the first aspect of nafs will activate the hawa and the hawa will push us to think about and do the bad deeds.
The insinuation/whispering (waswasa) of Satan. All that Satan can do is to insinuate. He will try to convince us to do bad deeds by promoting evil and making it appear nice and acceptable to us, or convince us to delay doing good deeds. E.g. if we are good Muslims Satan will try to make us delay performing the prayer or giving the sadaqah by making it appear as a bad thing to do because giving sadaqah will result in a financial burden for us. As we can see, both cases are done through coloring our perception.

We can see that some of the components of the human being help us while some are challenges. For example, the Fitrah and Aql are strong components which direct us to do good. However there is a limit to our intellect and for this Allah sent us the Messengers with the revelations to guide us. Allah's Guidance helps us by telling us what is good and what is bad, in what forms the insinuation of Satan can come in, etc. When we recite the Qur'an with contemplation, we will attain the insight (basirah) which will activate the blaming-self and the nafs ul mutma' inah.

The Qur'an tells us that we have been created to be tested: (Allah) Who has created death and life that He may test you which of you is best in deed. [Surah Al-Mulk (67): ayat 2]

Allah tells us what we are being tested on and the scenarios mentioned above describe the nature of the test. This is the mercy of Allah - He equips us with the power, the will, the fitrah, the aql, the Message/guidance, etc. But He warns us that our will is going to be tested by internal and external challenges. The power and willingness is neutral but it can be influenced/directed to go either way, good or bad. If we have the insight (basirah), if we recite the Quran, if we are close to Allah, if we have the wisdom (hikmah), then what will be activated is the sound mind and the shahawat (selfdesires) will be controlled and we will not be misled by them. Satan will not come close to us because he knows that if he does so he will not be able to influence us. If we look at it this way, our life is a challenge - it's a real test that we have to go through.

Even with all these components Allah has equipped us with, we still need Tawfiqul Allah (guidance from Allah). Without tawfiq we might be misled by our desires or by the insinuation of Satan. Thus we need to be closer to Allah. We need to do du'a to Allah (calling on Him) all the time and to devote our hearts to Him so that we are constantly seeking His help, His refuge, His Hidayah (guidance). That's why at least 17 times a day we say "Guide us to the Straight Way" - we need Allah's guidance again and again. The guidance is not only to the path but it is also within the path. These are the two types of guidance (hidayah) - (i) to the path is becoming a Muslim and (ii) within the path is increasing our S. The Scholars say we need guidance within the path every second of the day - we need Allah's guidance more than we need to breathe.

It is narrated by the Prophet, sallallahu 'alayhi wasallam, in one Hadith that Allah created a man on an island where he was the only person there. Allah gave the man rizq by providing fruits on which he survived. For 70 years the man lived and worshipped only Allah, as there were no challenges there. When the time came for the man to die, Allah commanded the angel to bring his soul to Him. Allah asked the man, "O My servant, to Paradise or to Hellfire?" The man replied, "O Allah, Almighty, to Paradise." Allah said, "O My servant, is it because of My Mercy or is it because of your amal (good deeds)?" The man replied, "O Allah, it is because of my amal. For 70 years I worshipped you. I have done nothing bad, only good deeds worshipping you." Then Allah commanded his angel to take the bounty of sight and put it on one scale. He then commanded the angel to put the man's 70 years' worth of good deeds on the other scale. The bounty of sight weighed heavier than the deeds of 70 years.

In summary, if for 70 years we were to worship Allah and do good deeds and refrain from bad deeds, we will still not be able to repay Allah for one of His bounties. The Scholars say if you want to know Allah's bounty on you, close your eyes. If we close our eyes and imagine that we can no longer see and try to picture how our life would be, only then can we truly appreciate and value the mercy of Allah.



The hadiths are the sources of our iman (faith), knowledge, and guidance as we are taught by the Prophet, sallallahu 'alayhi wasallam. Studying and understanding the Hadiths will activate our insight (basirah), enlighten our hearts, and uplift our souls. This will by the help of Allah, lead us and keep us on the right path to the end, insha Allah.

24-04-2003, 20:07
super wat hier allemaal wordt gezegt echt waar, alleen ik vind het jammer dat het in het engels is veel begrijp ik dan niet..dus wil ik vragen als het kan in het nederlands alvast bedankt..

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