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| | (B) Belief in the Angels |  |
| | | كاتب الموضوع | رسالة |
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أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52644
العمر : 72
| | موضوع: (B) Belief in the Angels الخميس 20 يوليو 2017, 1:17 pm | |
| (B) Belief in the Angels
The second article of faith mentioned by the Prophet (peace be upon him) was belief in the angels. Angels are a type of creation of Allah that is, in general, unseen by man. They have been created from light but they do have forms and bodies. They are servants of Allah and have no aspect of divinity to them whatsoever. They submit to His command completely and never stray from fulfilling His orders.
Salaam points out that if a person does not believe in angels, he then cannot believe in the coming of revelation to the Prophet Muhammad (peace be upon him). This is because it was an angel, Gabriel, that brought the Quran to the Prophet Muhammad (peace be upon him). Therefore, belief in the Quran cannot be confirmed unless one believes in the angels, as a class, and the Angel Gabriel, in particular, who brought that revelation to the Prophet (peace be upon him).
According to ibn Uthaimeen, proper belief in the angels comprises four matters:
First,
one must believe in their existence.
Second,
one must believe in them in general but also one must believe in their names that have been explicitly stated in either the Quran or authentic Sunnah. For example, one of the angels is named Jibreel (Gabriel). He was the angel who brought the revelation to the Prophet (peace be upon him).
Third, one must believe in their attributes as stated in the Quran or Sunnah. For example, it is stated in a hadith that the Prophet (peace be upon him) saw the Angel Gabriel covering the horizon and he had six hundred wings. This shows that this species of creation is a truly great and marvelous creation of Allah. It is also demonstrated, such as in this hadith currently being discussed, that an angel can appear in different forms, such as in the form of a human. This also demonstrates Allah’s great power and ability to do whatever He wills. Fourth,
one must believe in the actions that they perform as mentioned in the Quran or authentic hadith. It is stated in the Quran that they worship Allah and glorify Him. It is also indicated that specific angels have been given specific responsibilities. Jibreel is in charge of the “life of the heart” which is a reference to the revelation that has come from Allah. Israafeel is responsible for blowing the trumpet that will resurrect the bodies on the Day of Judgment. Hence, he is related to the reviving of life on the Day of Resurrection. Mikaaeel is responsible for the rain and vegetation. These are the “sources” of life on earth. Ibn Uthaimeen points out that it is perhaps the relationship between these three angels and their “life-giving” responsibilities that led the Prophet (peace be upon him) to open his late-night prayers with the following supplication, “O Allah, Lord of Jibreel, Mikaaeel and Israafeel, the Originator of the Heavens and the Earth, the Knower of the Unseen and Witnessed, You judge between Your slaves in that wherein they differ, guide me to the truth in the matters concerning which they have differed, by Your Leave. You guide whom You will to the Straight Path.”
A fifth matter that one must fulfill in his belief in the angels is to have a strong love for them due to their obedience and worship of Allah. Furthermore, they declare the Oneness of Allah and fulfill His commands. They also have strong love and loyalty for the true believers in Allah. They pray to Allah on behalf of the believers and ask Allah to forgive them. They support them in both this life and the Hereafter.
An important aspect related to belief in the angels is that everyone must believe that he has with him at all times two angels that are recording his deeds. The following verses are in reference to those angels: “[Remember] that the two receivers [recording angels] receive [him], one sitting on the right and one on the left. Not a word does he utter, but there is a watcher by him ready [to record it]” (50:17-18).
There are many beneficial results that flow from a proper belief in angels. For example, knowing about the angels allows one to recognize the greatness of Allah and His Power. This great creation known as angels is an indication of the greatness of their Creator. Additionally, one should thank Allah for His extreme care and concern for humans. He has created these creatures to support the believers, protect them, record their deeds and other aspects which are beneficial to the believers.
However, a believer’s belief in the angels goes much beyond that. The believer knows that the angels are noble creatures who support and aid whatever is true and just. Therefore, whenever the believer decides to perform a good deed, stand up for the truth and sacrifice for what is right, he knows that there are creatures in this world who are going to support him and help him in his cause, like the angels supported and helped the believers in the time of the Prophet (peace and blessings of Allah be upon him). In fact, such is promised from Allah, as the following verses from soorah ali-Imraan indicate: “Allah had helped you at Badr, when you were a contemptible little force; then fear Allah. Thus may you show your gratitude. Remember when you said to the believers, ‘Is it not enough for you that Allah should help you with three thousand angels (specially) sent down? Indeed, if ye remain firm, and act aright, even if the enemy should rush here on you in hot haste, your Lord would help you with five thousand angels making a terrific onslaught’ (3:123-125).
The angels even ask for the believer’s forgiveness and pray on behalf of the believer. Allah says in the Quran, “He it is Who sends blessings on you, as do His angels, that He may bring you out from the depths of darkness into light: and He is full of mercy to the believers” (33: 43).
(C) Belief in Allah’s Books
Belief in Allah’s books is the third article of faith mentioned in this hadith. It refers to the revelations that Allah sent down to His messengers as a mercy and guidance to lead mankind to success in this life and happiness in the Hereafter. In particular, the Quran is the final revelation. It is the uncreated speech of Allah.
Ibn Uthaimeen points out that the belief in Allah’s books comprises four aspects:
First,
one must believe that those books were truly revealed from Allah. Second,
one must specifically believe in the books mentioned in the Quran and Sunnah. They are the Quran revealed to the Prophet Muhammad (peace be upon him), the Taurah revealed to the Prophet Moses (peace be upon him), the Injeel revealed to the Prophet Jesus (peace be upon him) and the Zaboor revealed to the Prophet David (peace be upon him). There is also reference in the Quran to the “pages” of Abraham and Moses. The books that the Jews and Christians possess today, which they call the Torah, Gospel and Psalms, may contain some of those original revelations but there is no question that they have been distorted. Hence, to believe in the Torah of Moses, for example, does not mean that a Muslim believes in the first five books of the Old Testament. The two are different books although the latter may possess some of what was in the original Taurah.
Third,
one must also believe in everything that Allah has revealed, whether it be in the Quran or in the previous books. That is, for example, if the Quran states something, then the Muslim must believe in it. He has no choice in this matter. If he rejects any statement in it, he has negated his beliefs in the Books of Allah. Allah says, “Then do you believe in a part of the Scripture and you reject the rest? Then what is the recompense of those who do so among you, except disgrace in the life of this world. And on the Day of Resurrection they shall be consigned to the most grievous torment. And Allah is not unaware of what you do” (2:85).
Fourth,
one must act in accord with the unabrogated revelation, which is the Quran. One must be pleased with it and submit to it completely. This is so even if the person does not completely grasp the wisdom behind the command or statement.
All of the previous revelations of Allah have been abrogated by the final revelation, the Quran. There is no need for any Muslim to turn to the remnants of any of the earlier scriptures. Everything that he needs for his guidance is contained in the Quran and what it points to, such as the Sunnah of the Prophet Muhammad (peace be upon him). Allah has stated in the Quran, “And to you We have revealed the Scripture in truth, confirming whatever Scripture that came before it, and a watcher and judge over it” (5:48). Commenting on this verse, ibn Uthaimeen says, “It is a ruler over the previous scriptures. Hence, it is not allowed to act in accord with any ruling of the rulings from the previous scriptures unless it is verified and accepted by the Quran.”
It is one of the greatest blessings of Allah that He sent revelations for mankind. These revelations guide man to the purpose for which he was created. This is one of the many aspects of this creation that helps a human being see and recognize the truth. Commenting on this point, Idris wrote,
God created men so that they may serve Him. His being a servant of God constitutes the essence of man. Man cannot therefore attain to his true humanity and acquire peace of mind unless he realizes this aim for which he was created. But how can he do this? God, being merciful and just, has helped him in many ways. He granted him… an originally good nature that is inclined to know and serve its true Lord. He granted him a mind that possesses a moral sense and the ability to reason. He made the whole universe a natural book full of signs that lead a thinking person to God. But to make things more specific and to give him more detailed knowledge of his Lord, and to show him in a more detailed manner how to serve Him, God has been sending down verbal messages through His prophets chosen from among men, ever since the creation of man. Hence, the description of these messages in the Quran as guidance, light, signs, reminders, etc.
In fact, not only did He send revelations for mankind but He also sent specific and different revelations according to the needs and circumstances of different people over time. This is another expression of Allah’s great mercy for mankind. This process continued until the Quran was revealed, containing all the guidance that mankind needs from the time of the Prophet Muhammad (peace be upon him) until the Day of Judgment. Since it is meant to be a guidance for all times until the Day of Resurrection, as opposed to the earlier scriptures, Allah has protected the Quran from any tampering, mistakes or distortions. Allah has said, “Verily, it is We who have sent down the Reminder [the Quran] and surely We will guard it [from corruption]” (15:9). |
| | | | أحمد محمد لبن Ahmad.M.Lbn
مؤسس ومدير المنتدى
عدد المساهمات : 52644
العمر : 72
| | موضوع: رد: (B) Belief in the Angels الخميس 20 يوليو 2017, 1:25 pm | |
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(D) Belief in the Messengers
The next article of faith is belief in Allah’s Messengers. A messenger is any human who was chosen by Allah to receive revelation from Him and who was commanded to pass that revelation on. The first of the messengers was Noah (Nooh). Every people was sent messengers and these messengers came with the same fundamental teaching:
“And verily, We have sent among every nation a Messenger proclaiming, ‘Worship Allah [alone] and avoid all false deities’” (16:36). The final messenger and prophet is the Prophet Muhammad (peace be upon him). Allah has said, “Muhammad is not the father of any man among you, but he is the Messenger and the Seal of the Prophets” (33:40).
It is important to note that all of these messengers and prophets were simply human beings. They did not have any divine status or attribute. They had no knowledge of the unseen except for that which Allah revealed to them. Their loftiest attribute is that of being a servant of Allah. Such is Allah’s description of them in the Quran. Indeed, with respect to the Prophet Muhammad (peace be upon him), in reference to three of the greatest events in his life, Allah refers to him as His servant.
Correct belief in the messengers comprises four aspects:
First, one must believe that the message of all of them is the truth from Allah. If a person today denies any single one of them who is confirmed in the Quran or authentic hadith, then he is in fact denying all of them. Allah says about the people of Noah, “The people of Noah belied the messengers” (26:105).
However, Noah was the first messenger. This implies that, in essence, if a person denies one messenger, he is in fact denying all of them since their message is essentially one and consistent. Hence, the Prophet (peace be upon him) said, “By the One in whose Hand is the soul of Muhammad, there will be no Jew or Christian of this nation who hears of me and then dies without believing in that with which I have been sent except that he will be one of the inhabitants of the Hell-fire.”
This is one of the aspects that distinguishes Muslims from the earlier peoples.
Muslims believe in all of the prophets. However, the others refused some— whether it be the Jews rejecting Jesus (peace be upon him) or the Jews and Christians rejecting the Prophet Muhammad (peace be upon him)— although, in reality, they had no grounds whatsoever to refuse the later prophet. Each messenger came with clear signs and evidence. Their rejection by the people could only be based on arrogance, ignorance or hostility to the truth.
Second, one must believe in all of the Messengers mentioned by name in the Quran or Sunnah. As for those not mentioned, one must believe in them at a general level , knowing that Allah has sent many messengers although not all of them are mentioned by name in the Quran or hadith. Allah has stated in the Quran, “And indeed We have sent messengers before you. Of them, some We have related to you their story and some We have not related to you their story” (40:78).
Third,
one must believe in everything that they stated. They communicated their messages from Allah completely and properly. They exerted themselves to propagate Allah’s message. They strove for the sake of Allah in the most complete manner. They were most knowledgeable of Allah and the best worshippers and servants of Allah. The messengers “have been protected from attributing to Allah something of their own invention, judging according to their own desires, falling into major sins, and adding to or diminishing from the religion.”
Fourth,
one must submit to, accept and act in accord with the law of the messenger who has been sent for his guidance. Allah says in the Quran, “We sent no messenger but to be obeyed by Allah’s leave” (4:64). With respect to the Prophet Muhammad (peace be upon him), Allah says in the verse after the verse quoted above, “But no, by your Lord, they can have no faith until they make you judge in all disputes between them, and find in themselves no resistance against your decisions, and accept them with full submission” (4:65).
The believer should realize that the sending of messengers for the benefit and guidance of humankind is a great blessing from Allah. The knowledge that they conveyed is knowledge that is beyond the grasp of the human intellect by itself since it deals with matters of the unseen. Indeed, humankind is in more need of their guidance than they are in need of food and drink. If they are void of food and drink for any period of time, they will die, implying loss of this life. But if they are refusing Allah’s guidance through the messengers, they will lose the everlasting bounties of the Hereafter.
(E) Belief in the Last Day and the Hereafter
“The Last Day” is called such because there will be no new day after it, as the people of Paradise shall be in their abode as will the people of Hell. Among its other names are “The Day of Resurrection,” “The Reality,” “The Event,” “The Day of Judgment,” and “The Overwhelming.” This is the greatest day that mankind shall pass through. Indeed, it will be the gravest and most fearful day. A person’s new life will be decided on that day. It will mark a new beginning for each and every soul. This new step may lead to eternal bliss or eternal damnation.
Belief in the Last Day implies belief in everything that the Quran or the Prophet (peace be upon him) has stated about the events of that Day and thereafter. There are some general aspects (resurrection, judgment and reward, Paradise and Hell) that every Muslim should be aware of and believe in with certainty. There are also more detailed aspects that the Quran or the Messenger of Allah (peace be upon him) mentioned. The more one has knowledge of that Day and its surrounding events, the greater the effect this belief will have on him. Hence, it is highly recommended for each individual Muslim to learn about the events that occur prior to and on the Day of Resurrection.
As recorded in Sahih Muslim, before the Day of Judgment and the destruction of this earth, Allah will send a wind softer than silk, coming from Yemen, that will take the souls of every individual who has even the slightest amount of faith in his heart. Therefore, the events of the end of the earth will only be lived through by the worst of people, those with no faith whatsoever.
One of the first events to occur is the sun rising from the West. At that time, all those people will declare their faith but it will be of no avail to them. Then the Horn shall be blown and all on this earth shall die. Allah says, “And the trumpet will be blown, and all who are in the heavens and all who are on the earth will swoon away, except him whom Allah wills” (39:68). This earth and heaven shall then be destroyed. After a period of forty— it is not known whether it is forty hours, days or years— a second Horn will be blown and the people will be resurrected: “And the Trumpet will be blown [the second blowing] and, behold, from the graves they will come out quickly to their Lord.
They will say, ‘Woe to us! Who has raised us up from our place of sleep?’ [It will be said to them,] ‘This is what the Most Beneficent [Allah] has promised, and the Messengers spoke the truth’” (36:51-52).
According to ibn Uthaimeen, belief in the last day encompasses three aspects.
First is belief in the Resurrection: after the Second Blowing of the Horn, the people will be resurrected in front of Allah. They shall be naked, barefoot and uncircumcised. Allah says, “As We began the first creation, We shall repeat it. [It is] a promise binding on Us. Truly, We shall do it” (21:104).
The resurrection is going to be in the same body that the person had in this worldly life. Ibn Uthaimeen has pointed out the wisdom and importance of this: “If it were a new creation, it would mean that the body that performed the sins in this world would be safe from any punishment. To come with a new body and have that body punished goes against what is just. Hence, the texts and rational argument indicate that the [person] resurrected is not a new [creation] but a return [of the old creation].” He also points out that Allah has the ability to recreate the bodies even after they have disintegrated. Humans may not be able to understand how exactly that is possible— like so many other aspects that humans cannot fathom— but Allah has stated it and a believer knows full well that it is true and well within Allah’s ability to do so.
The second aspect is belief in the accounting or reckoning of the deeds and the reward/punishment for those deeds. This aspect is mentioned and stressed in numerous places in the Quran. Here are a couple of examples: “Verily, to Us will be their return. Then, verily, upon Us will be their reckoning” (88:25-26); “And We shall set up balances of justice on the Day of Resurrection, then none will be dealt with unjustly in anything. And if there be the weight of a mustard seed, We will bring it. And sufficient are We as reckoners” (21:47).
Allah has made it clear that all deeds will be weighed on the Day of Judgment. Allah says, “And the weighing on that Day will be the true weighing. So as for those whose scale [of good deeds] will be heavy, they will be the successful. And as for those whose scale will be light, those are they who will lose their ownselves because they denied and rejected Our Signs” (7:8-9).
One should always recall that the reward Allah gives to His servants is an act of His mercy as He rewards them more than what their deeds entail. However, Allah’s punishment is out of His justice and He does not punish anyone more than what he deserves.
The third essential aspect of belief in the Last Day is belief in Heaven and Hell.
Heaven is the eternal abode or reward for the believers. Hell is the eternal abode of punishment for the disbelievers. The stronger opinion is that they both are in existence at this present time and they both shall exist forever. They are not simply states of mind as some non-Muslims and a few heretical Muslims believe. Allah and His Messenger made mention of them and have described them clearly and in unequivocal terms. There is absolutely no room for any Muslim to deny their existence or their descriptions.
About Heaven, for example, Allah has said,
“Verily, those who believe and do righteous deeds, they are the best of creatures. Their reward with their Lord is gardens of eternity, underneath which rivers flow, they will abide therein forever. Allah being well-pleased with them and they with Him. That is for him who fears his Lord” (98:7-8); “No person knows what joy is kept hidden for him as a reward for what they used to do” (32:17).
Concerning Hell, for example, Allah has said, “Verily, We have prepared for the wrongdoers a Fire whose walls will be surrounding them. And if they ask for relief, they will be granted water like boiling oil that will scald their faces.
Terrible the drink and evil a resting place” (18:29); “Verily, Allah has cursed the disbelievers and has prepared for them a flaming Fire. They will abide therein forever and they will find neither a protector or a helper. On the Day when their faces would be turned and rolled in all sides of the Fire, they will say, ‘Oh, would that we had obeyed Allah and obeyed the Messenger’” (33:64-66).
Ibn Taimiyyah points out that belief in the Last Day also includes belief in everything that shall occur to a person after his death and before the Day of Resurrection. This includes the trial in the grave and the pleasure or punishment in the grave. The trial in the grave is mentioned in an authentic hadith recorded by al-Tirmidhi. It states that two angels, al-Munkar and al-Nakeer, come to the person and ask him: What did you use to say about this man [meaning the Prophet (peace be upon him)]? Other narrations mention two angels coming and asking three questions: Who is your Lord? What is your religion? Who is your prophet?
There are additional detailed aspects related to the Hereafter that a believer should learn about and believe in. Due to space limitations, they cannot be discussed in detail here. These matters include: (1) The Fount or Cistern of the Messenger of Allah (peace be upon him) ; (2) The different intercessions ; (3) The distribution of the books of deeds; (4) Passing over the siraat (bridge) over Hell ; and (5) The entrance into Paradise and Hell with all of its related aspects.
The belief in and knowledge of the great events of the Last Day and the Hereafter should have some very profound effects on the individual— if he takes the time to remember and seriously think about that Day.
First, it should make the believer rush to perform good deeds, knowing the reward that may be in store for them. The bounties of Paradise are greater than what any eye has seen or even what any mind could imagine. First and foremost, this great reward includes the pleasure of Allah and the opportunity to see Him in the Hereafter. If a person could possibly be conscious of this aspect at every moment of his life, he would be anxiously seeking and searching for any good deed he could perform.
Second, the threat of punishment should sway the person from committing any sin, no matter how “light”. No sin performed in this world could be worth the punishment it could bring about in the Hereafter. Furthermore, by committing sins, the person may also be earning the displeasure of Allah, his Lord, Creator and Beloved.
Third, according to ibn Uthaimeen, the reckoning and justice of the Day of Judgment should bring comfort and solace to the heart of the believer. It is normal for humans to have a hatred for injustice. In this world, it appears to occur often. Those who cheat and who are unethical many times get ahead in this world without ever suffering for what they have done. However, that is only because, on a grand scale, this world is not the final place for judgment, reward and punishment. They will not escape the evil that they are doing. The good deeds of a person will also not be in vain, as they sometimes seem to be in this world. The time will come for all those matters to be settled and to be settled in a just manner. And that time is the Day of Judgment. |
| | | | | | (B) Belief in the Angels | |
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