Qadar means that Allaah has decreed everything that happens in the universe according to His prior knowledge and the dictates of His wisdom. 

Belief in al-Qadar includes four things: 

1 – The belief that Allaah knows all things, in general and in detail, from eternity to eternity, whether that has to do with His actions or the actions of His slaves. 

2 – The belief that Allaah has written that in al-Lawh al-Mahfooz (the Book of Decrees). 

Concerning these two matters Allaah says (interpretation of the meaning): 

“Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (Al‑Lawh Al‑Mahfooz). Verily, that is easy for Allaah”
[al-Hajj 22:70] 

In Saheeh Muslim (2653) it is narrated that ‘Abd-Allaah ibn ‘Amr ibn al-‘Aas (may Allaah be pleased with him) said: I heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say: “Allaah wrote down the decrees of creation fifty thousand years before He created the heavens and the earth.”  

And the Prophet (peace and blessings of Allaah be upon him) said: “The first thing that Allaah created was the Pen, and He said to it, ‘Write!’ It said, ‘O Lord, what should I write?’ He said: ‘Write down the decrees of all things until the Hour begins.” Narrated by Abu Dawood, 4700; classed as saheeh by al-Albaani in Saheeh Abi Dawood. 

3 – The belief that whatever happens only happens by the will of Allaah – whether that has to do with His actions or the actions of created beings. 

Allaah says concerning His actions (interpretation of the meaning): 

“And your Lord creates whatsoever He wills and chooses”

[al-Qasas 28:68] 

“and Allaah does what He wills”

[Ibraaheem 14:27] 

“He it is Who shapes you in the wombs as He wills”

[Aal ‘Imraan 3:6] 

And He says concerning the actions of created beings (interpretation of the meaning): 

“Had Allaah willed, indeed He would have given them power over you, and they would have fought you”

[al-Nisa’ 4:90] 

“If your Lord had so willed, they would not have done it”

[al-An’aam 6:112] 

All events, actions and happenings occur only by the will of Allaah. Whatever Allaah wills happens, and whatever He does not will does not happen.  

4 – The belief that all things that happen are created by Allaah in their essence, their attributes and their movements. 

Allaah says (interpretation of the meaning): 

“Allaah is the Creator of all things, and He is the Wakeel (Trustee, Disposer of affairs, Guardian) over all things”

[al-Zumar 39:62] 

“He has created everything, and has measured it exactly according to its due measurements”

[al-Furqaan 25:2] 

And Allaah tells us that the Prophet of Allaah Ibraaheem (peace and blessings of Allaah be upon him) said to his people: 

“While Allaah has created you and what you make”

[al-Saaffaat 38:96 – interpretation of the meaning] 

If a person believes in all these things then he believes correctly in the divine will and decree (al-qadar). 

Belief in al-qadar as we have described it above does not contradict the idea that a person has free will with regard to actions in which he has free choice. He can choose whether to or not to do things that he is able to do of acts of worship or sinful actions. Sharee’ah and real life both indicate that people have this will. 

With regard to sharee’ah, Allaah says concerning man's will (interpretation of the meaning): 

“That is (without doubt) the True Day. So, whosoever wills, let him seek a place with (or a way to) His Lord (by obeying Him in this worldly life)!”

[al-Naba’ 78:39] 

“so go to your tilth, when or how you will”

[al-Baqarah 2:223] 

And He says concerning man’s ability (interpretation of the meaning): 

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16] 

“Allaah burdens not a person beyond his scope. He gets reward for that (good) which he has earned, and he is punished for that (evil) which he has earned”

[al-Baqarah 2:286]

 These verses confirm that man has a will and the ability to do what he wants and not to do what he does not want.  

With regard to real life, everyone knows that he has a will and the ability to do what he wants and not to do what he does not want. And he can distinguish between the things that happen when he wants them to, such as walking, and those that happen without him wanting them to, such as shivering. But the will and ability of man are subject to the will and decree of Allaah, because Allaah says (interpretation of the meaning): 

“To whomsoever among you who wills to walk straight.

 And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”

[al-Takweer 81:28-29] 

But the entire universe is the dominion of Allaah, and nothing can happen in His dominion without His knowledge and will. 

And Allaah knows best. 

See Risaalat Sharh Usool al-Eemaan by Shaykh Ibn ‘Uthaymeen.

Praise be to Allaah and blessings and peace be upon the Messenger of Allaah and his family and companions. 

You should understand, may Allaah bless you, that some people have been misguided with regard to the issue of al-qadar (the divine will and decree), because they think that if Allaah decrees that an action should happen, that means that He likes that thing, and this leads them to think that evil actions happen outside of the will of Allaah. Thus they attribute weakness and incapability to Allaah, when they say that nothing happens in His dominion that He does not want, and so He may will a thing and it does not happen – exalted be Allaah far above what they say. In fact there is no connection between what Allaah loves and wants in terms what is permissible and not permissible, and what He wills and decrees should happen in the universe. This may be explained further as follows: 

Firstly: 

In the Qur’aan and Sunnah, the will and decree of Allaah is divided into two categories: 

-1-

His universal (kawni) will and decree. Nothing happens outside of this will. The kaafir and the Muslim are equal under this will. Acts of worship and acts of disobedience all happen by the will and decree of Allaah. 

For example, Allaah says (interpretation of the meaning): 

“But when Allaah wills a people’s punishment, there can be no turning back of it”

[al-Ra’d 13:11] 

“And whomsoever Allaah wills to guide, He opens his heart to Islam; and whomsoever He wills to send astray, He makes his breast closed and constricted, as if he is climbing up to the sky”

[al-An’aam 6:125] 

-2-  

His legislative (shar’i) will, which applies only to that which He loves and is pleased with. 

For example, Allaah says (interpretation of the meaning): 

“Allaah intends for you ease, and He does not want to make things difficult for you”

[al-Baqarah 2:185] 

“Allaah wishes to accept your repentance”

[al-Nisa’ 4:27] 

“Allaah does not want to place you in difficulty, but He wants to purify you”

[al-Maa'idah 5:6] 

-3- 

The difference between the two wills. There are differences between the universal will of Allaah and His legislative will, which distinguish each from the other. These differences include the following: 

1-     The universal will has to do with that which Allaah loves and is pleased with, and with that which He does not love and is not pleased with, whereas His legislative will has to do only with that which Allaah loves and is pleased with.

2-     By His universal will he may decree something not for its own sake, but to serve another purpose, such as the creation of Iblees, for example, and all evil things, because of which many things happen which Allaah loves, such as repentance, striving and seeking forgiveness.

His legislative will has to do with that which He prescribes for its own sake, for Allaah wants us to obey Him and He loves that, so He prescribes it and is pleased with it for its own sake.

3-     His universal will must inevitably come to pass, such as the birth or death of a person, etc.

But His legislative will – such as Allaah wanting everyone to believe – does not necessarily come to pass. It may happen or it may not. If it were inevitable that it should come pass then all of mankind would become Muslims.

4-     His universal will has to do with the Oneness of Allaah’s Lordship and the fact that He is the only Creator, whereas His legislative will has to do with His Divinity and Law.

5-     His two wills come together in the case of one who obeys Him. The one who prays – for example – combines both, because prayer is beloved to Allaah; He has enjoined it and He is pleased with it and loves it, so it is prescribed by His legislative will in that sense. But the fact that it happens indicates that Allaah willed that it should happen, so it is decreed by His universal decree in that sense. Hence the two wills are combined in the case of one who obeys Allaah. 

His universal will is at work on its own in the case of the disbelief of the kaafir and the sin of the disobedient. The fact that these things happen indicates that Allaah willed that they should happen, because nothing happens except by His will. But the fact that Allaah does not love them and He is not pleased with them indicates that they happen by His universal will, not by His legislative will. 

His legislative will is at work on its own in the case of a kaafir who starts to believe, or a sinner who starts to obey Allaah. These things are beloved to Allaah so they come under His legislative will. The fact that they do not happen – even though Allaah has enjoined them and loves them – indicates that they come under His legislative will only. 

These are some of the differences between the two wills. Whoever understands the difference between them will avoid many doubts that cause people to stumble and go astray. Whoever looks at people’s actions with this double-faceted understanding will have clear insight, but whoever looks at it on the basis of the universal will only, without the legislative will, or vice-versa, it will be as if he is one-eyed. 

-4- 

Everything that Allaah does is good, wise and just.  

Allaah does what He does for reasons that are known to Him; His slaves or some of them may know some of those reasons, or their limited minds may be unable to comprehend much of the divine wisdom behind things. General decrees may be for general reasons and universal mercy, such as sending Muhammad (peace and blessings of Allaah be upon him), as Allaah says (interpretation of the meaning): 

“And We have sent you (O Muhammad) not but as a mercy for the ‘Aalameen (mankind, jinn and all that exists)”

[al-Anbiya’ 21:107] 

Ibn al-Qayyim (may Allaah have mercy on him) said: Allaah is Most Wise. He does not do anything in vain or for no purpose. This is indicated by His words and the words of His Messenger (peace and blessings of Allaah be upon him). 

And Allaah knows best. May Allaah send blessings and peace upon His Prophet Muhammad and his family and companions. 

See A’laam al-Sunnah al-Manshoorah, 147; al-Qada’ wa’l-Qadar fi Daw’ al-Kitaab wa’l-Sunnah by Shaykh Dr. ‘Abd al-Rahmaan al-Mahmoud; al-Eemaan bi’l-Qada’ wa’l-Qadar by Shaykh Muhammad al-Hamd.

Praise be to Allaah and blessings and peace be upon the Messenger of Allaah. 

We could talk at length about the Islamic view of the Divine will and decree but to make the subject easier to understand, we will start with an overview of this topic, then explain as much as space permits, asking Allaah to benefit us thereby and to accept our efforts. 

Note that what is meant by belief in al-qada’ (the Divine will) is: certain belief that everything that happens in this universe happens by the will and decree of Allaah. 

Belief in al-qadar (the Divine decree) is the sixth pillar of faith, and no one’s faith is complete without it. In Saheeh Muslim (8) it is narrated that Ibn ‘Umar (may Allaah be pleased with him) heard that some people were denying al-qadar. He said: “If I meet these people I will tell them that I have nothing to do with them and they have nothing to do with me. By the One by Whom ‘Abd-Allaah ibn ‘Umar swore, if one of them had gold equivalent to Mount Uhud and he spent it, Allaah would not accept it from him unless he believed in al-qadar.” 

You should also note that belief in al-qadar is not valid unless you believe in the four aspects of al-qadar, which are as follows: 

1 – Belief that Allaah knows all things, in general terms and in detail, from eternity to eternity. Not a single atom is unknown to Him in the heavens or on earth. 

2 – Belief that Allaah has decreed all things in al-Lawh al-Mahfooz, fifty thousand years before He created the heavens and the earth. 

3 – Belief that the will of Allaah is irresistable and His decree is comprehensive, so nothing happens in this universe, good or bad, but by His will. 

4 – Belief that all that exists was created by Allaah. He is the Creator of all beings and the Creator of their attributes and actions, as He says (interpretation of the meaning): 

“Such is Allaah, your Lord! Laa Ilaaha illa Huwa (none has the right to be worshipped but He), the Creator of all things”

[al-An’aam 6:102] 

Correct belief in al-qadar also involves believing in the following: 

That the individual has free will by means of which he acts, as Allaah says (interpretation of the meaning): 

“To whomsoever among you who wills to walk straight”

[al-Takweer 81:28] 

“Allaah burdens not a person beyond his scope”

[al-Baqarah 2:286] 

That a person’s will and ability do not operate outside the will and decree of Allaah, Who is the One Who has given him that ability and made him able to distinguish (between good and evil) and make his choice, as He says (interpretation of the meaning): 

“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”

[al-Takweer 81:29] 

That al-qadar is Allaah’s plan for His creation. What He has shown us of it, we know and believe in, and what He has hidden from us, we accept and believe in. We do not dispute with Allaah concerning His actions and rulings with our limited minds and comprehension, rather we believe in Allaah’s complete justice and wisdom, and that He is not to be asked about what He does, may He be glorified and praised. 

This is a summary of the belief of the first generations concerning this important topic. We will discuss some of this in more detail below, asking Allaah to help us to say the right thing: 

1 – The meaning of al-qada’ wa’l-qadar in Arabic: 

The word qada’ means perfection and completion, and the word qadar means evaluating and planning. 

2 – Definition of al-qada’ wa’l-qadar in Islamic terminology: 

Qadar means Allaah’s decree of all things from eternity, and His knowledge that they will come to pass at the times that are known to Him and in the specific manner that He has decreed and willed. They will happen the way they are meant to and the way they are created. 

3 – Is there a difference between al-qada’ and al-qadar? 

Some of the scholars said that there was a difference between them, but perhaps the most correct view is that there is no difference in meaning between al-qada’ and al-qadar, and that each of them points to the meaning of the other. There is no clear evidence in the Qur’aan or Sunnah to indicate that there is a difference between them. The scholars are agreed that the one may be applied to the other, but it should be noted that the word qadar is most usually used in the texts of the Qur’aan and Sunnah, which indicates that we must believe in this pillar. And Allaah knows best. 

4 – The status of belief in al-qadar in Islam: 

Belief in al-qadar is one of the six pillars of faith which were mentioned in the words of the Prophet (peace and blessings of Allaah be upon him) when Jibreel (peace be upon him) asked him about faith (eemaan). He said: “(It is) to believe in Allaah, His angels, His Books, His Messengers, the Last Day, and to believe in the Divine will and decree (al-qadar) both good and bad.” Narrated by Muslim, 8. Al-qadar is also mentioned in the Qur’aan, where Allaah says (interpretation of the meaning): 

“Verily, We have created all things with Qadar (Divine Preordainments of all things before their creation as written in the Book of Decrees Al-Lawh Al-Mahfooz)”
[al-Qamar 54:49] 

“And the Command of Allaah is a decree determined [qadran maqdooran]”

[al-Ahzaab 33:38] 

5 – Aspects of belief in al-qadar: 

Note, may Allaah help you to do that which pleases Him, that belief in al-qadar cannot be complete until you believe in the following four aspects of this doctrine: 

(a)    Knowledge: this is the belief that the knowledge of Allaah encompasses all things and not a single atom in the heavens or on earth falls outside of His knowledge. Allaah knew all of His creation before He created them. He knew what they would do by means of His ancient and eternal knowledge. There is a great deal of evidence that points to this such as the verses in which Allaah says (interpretation of the meaning):

“He is Allaah, beside Whom Laa ilaaha illa Huwa (none has the right to be worshipped but He) the All-Knower of the unseen and the seen. He is the Most Gracious, the Most Merciful”

[al-Hashr 59:22]

“and that Allaah surrounds all things in (His) Knowledge”

[al-Talaaq 65:12] 

(b)   Writing: this is the belief that Allaah has written the decrees concerning all created beings in al-Lawh al-Mahfooz. The evidence for that is the verse in which He says (interpretation of the meaning):

“Know you not that Allaah knows all that is in the heaven and on the earth? Verily, it is (all) in the Book (al-Lawh al-Mahfooz). Verily, that is easy for Allaah”

[al-Hajj 22:16]And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah wrote the decrees concerning all created beings fifty thousand years before He created the heavens and the earth.” Narrated by Muslim, 2653. 

(c)   Will: this is the belief that everything that happens in this universe happens by the will of Allaah. Whatever Allaah wills happens and whatever He does not will does not happen. Nothing exists outside of His will. The evidence for that is in the verses where Allaah says (interpretation of the meaning):

“And never say of anything, ‘I shall do such and such thing tomorrow.’

24. Except (with the saying), ‘If Allaah wills!’”

[al-Kahf 18:23, 24]

“And you cannot will unless (it be) that Allaah wills the Lord of the ‘Aalameen (mankind, jinn and all that exists)”

[al-Takweer 81:29] 

(d)   Creation: this is the belief that Allaah is the Creator of all things, including people’s actions. Nothing happens in this universe but He is its Creator, because He says (interpretation of the meaning):

“Allaah is the Creator of all things”

[al-Zumar 39:62]

“While Allaah has created you and what you make”

[al-Saaffaat 37:96]

And the Prophet (peace and blessings of Allaah be upon him) said: “Allaah has made every doer and what he does.” Narrated by al-Bukhaari in Khalq Af’aal al-‘Ibaad (25) and by Ibn Abi ‘Aasim in al-Sunnah (257 and 358); classed as saheeh by al-Albaani in al-Saheehah, 1637. 

Shaykh Ibn Sa’di (may Allaah have mercy on him) said: Just as Allaah is the One Who created them – meaning people – He has also created that by means of which they act, namely their abilities and will, then they do various actions of obedience and sin, by the abilities and will which Allaah has created. (al-Durrah al-Bahiyyah Sharh al-Qaseedah al-Taa’iyyah, p. 18). 

Warning against arguing about issues of al-qadar on the basis of (human) reasoning: 

Belief in al-qadar is the real test of the extent of a person’s belief in Allaah. It is the true test of how much a person really knows about his Lord and what results from this knowledge of certain and sincere faith in Allaah, and His attributes of majesty and perfection. That is because al-qadar raises many questions for the one who gives free rein to his reasoning to try to fully comprehend it.  There have been many disputes concerning the issue of al-qadar and many people have engaged in debates and misinterpreted the verses of the Qur’aan that mention it. Indeed, the enemies of Islam in all eras have provoked confusion in the Muslims’ beliefs by discussing the issue of al-qadar and stirring up doubts about it. So no one can have true and certain faith except the one who knows Allaah by His beautiful names and sublime attributes, submitting to His commands with peace of mind and trusting in his Lord. In that case no doubts or specious arguments can find a way into his heart. Undoubtedly this is the greatest proof that belief in al-qadar is more important than belief in the other pillars of faith, and that the human mind cannot independently come to understand al-qadar, because al-qadar is one of the mysteries of Allaah in His creation; whatever Allaah has disclosed to us in His Book or on the lips of His Messenger (peace and blessings of Allaah be upon him) we know, accept and believe in, and whatever our Lord has not told us, we believe in and we believe in His perfect justice and wisdom, and that He is not to be questioned about what He does, but they will be questioned. 

And Allaah knows best. May Allaah send blessings and peace upon His slave and Prophet Muhammad and upon his family and companions. 

See: A’laam al-Sunnah al-Manshoorah, 147; al-Qada’ wa’l-Qadar fi Daw’ il-Kitaab wa’l-Sunnah by Shaykh Dr. ‘Abd al-Rahmaan al-Mahmoud; al-Eemaan bi’l-Qada’ wa’l-Qadar by Shaykh Muhammad al-Hamd.

Some sinners and some who fall short (in religious commitment) make excuses for their shortcomings and sins by saying that Allaah is the One Who has decreed this for them, so they should not be blamed for it. 

What they say is not correct under any circumstances. There can be no doubt that belief in al-qadar is no excuse for failing to do obligatory duties or committing sins, according to the consensus of the Muslims and all those who are wise. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said: “No one has the right to make excuses for sin by referring to al-qadar, according to the consensus of the Muslims and the followers of other religions, and all those who are wise. If this were acceptable, then anyone could do whatever crosses his mind of murder, seizing people’s wealth and any kind of spreading mischief in the land, and quote al-qadar as his excuse. If a person who quotes al-qadar as an excuse were attacked by another person who also quoted al-qadar as an excuse for that, he would not accept that, and thus he would contradict himself, which in itself is proof that that this logic is false. So using al-qadar as an excuse is cleared flawed, as is obvious to anyone who has any common sense.  Majmoo’ al-Fataawa, 8/179. 

Both the texts of sharee’ah and common sense indicate that it is invalid to give al-qadar as an excuse for committing sin or not doing obligatory actions. 

The evidence of sharee’ah includes the following: 

1 – The verse in which Allaah says (interpretation of the meaning): 

“Those who took partners (in worship) with Allaah will say: ‘If Allaah had willed, we would not have taken partners (in worship) with Him, nor would our fathers, and we would not have forbidden anything (against His Will).’ Likewise belied those who were before them, (they argued falsely with Allaah’s Messengers), till they tasted Our Wrath. Say: ‘Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie’”

[al-An’aam 6:148] 

These mushrikoon quoted al-qadar as an excuse for their shirk, but if their excuse had been valid Allaah would not have caused them to taste His Wrath. Whoever gives al-qadar as an excuse for sin and shameful behaviour might as well justify the ways of the kuffaar and attribute injustice to Allaah as well – exalted be Allaah far above that. 

2 – Allaah says (interpretation of the meaning): 

“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the (coming of) Messengers. And Allaah is Ever All-Powerful, All-Wise”

[al-Nisa’ 4:40] 

If al-qadar were an acceptable excuse for committing sin, definitive proof would not have been established by the sending of the Messengers, and indeed there would have been no point in sending the Messengers. 

3 –Allaah issues commands and prohibitions to His slaves, but He does not burden them with more than they can bear: 

“So keep your duty to Allaah and fear Him as much as you can”

[al-Taghaabun 64:16] 

“Allaah burdens not a person beyond his scope”

[al-Baqarah 2:286] 

If a person were forced to do things, he would be obliged to do things over which he had no control and this is not right. Hence whatever wrongs he commits due to ignorance or being compelled to do them, there is no sin on him for that, because he has an excuse. If this excuse (of al-qadar) were valid, then there would be no difference between one who is forced to do something, one who is ignorant and one who does it deliberately. But what is in fact known from real life and basic common sense, is that there is a great difference between them. 

4 – Al-qadar is something secret and concealed which no one in creation knows until it has come to pass. When a person does something, his will precedes his action, so his will to do it is not based on knowledge of the decree of Allaah. So his claim that Allaah has decreed that he should do such and such is a false claim, because it is a claim to have knowledge of the unseen, but no one knows the unseen except Allaah. So this argument is flawed, because no man can base his evidence on something of which he knows nothing. 

5 – Quoting al-qadar as an excuse for sin implies that the laws of Allaah are pointless and that the reckoning, resurrection, and reward and punishment will not happen. 

6 – If al-qadar were a valid excuse for sin, the people of Hell would have used it, when they see the punishment and realize that they are going to fall into it and when the angels start to rebuke them. But in fact they do not use it as an excuse, rather they say – as Allaah tells us (interpretation of the meaning) –  

“ ‘Our Lord! Respite us for a little while, we will answer Your Call and follow the Messengers!’”

[Ibraaheem 14:44] 

“ ‘Our Lord! Our wretchedness overcame us’”

[al-Mu’minoon 23:106] 

“ ‘Had we but listened or used our intelligence, we would not have been among the dwellers of the blazing Fire!’”

[al-Mulk 67:10] 

“We were not of those who used to offer the Salaah (prayers)”

[al-Muddaththir 74:43] 

etc. 

If al-qadar were a justifiable excuse for sin, they would use it, for they are in the most desperate need of an excuse that would save them from the Fire of Hell. 

7 – If al-qadar were a valid excuse for sin, it would have been an excuse for Iblees who said: 

“ ‘Because You have sent me astray, surely, I will sit in wait against them (human beings) on Your straight path’”

[al-A’raaf 7:16 – interpretation of the meaning] 

And Pharaoh the enemy of Allaah would have been equal with Moosa, the one with whom Allaah spoke. 

8 – Another point that refutes this argument and demonstrates it to be invalid, is the fact that we see how people are keen to get what benefits them in this world. You never see anyone who ignores worldly things that are good for him and doing things that harm him on the grounds that this is what Allaah has decreed. Why would anyone turn away from that which will benefit him in spiritual terms and turn to that which will harm him, and then claim that this is what Allaah has decreed for him? 

I will give some examples which will clarify that for you: if a person wants to travel to some country, and there are two routes to this country, one of which is safe and secure, and the other is remote and dangerous, with the risk of murder and robbery, which route will he take? 

Undoubtedly he will take the first route. So why, with regard to the Hereafter, does he not take the road to Paradise and avoid the road to Hell? 

9 – Another point that may be used to refute the one who quotes al-qadar as evidence, is to follow his own line of reasoning and tell him: “Do not get married, and if Allaah has decreed that you should have a son, you will have one, otherwise you will never have a child. Do not eat or drink, and if Allaah has decreed that you should be satisfied, that will happen, otherwise it will never happen. If a wild animal attacks you, do not run away from it, and if Allaah has decreed that you should be saved, then you will be, and if He has not decreed that you will be saved, running away will not help you. If you fall sick, do not seek treatment, and if Allaah has decreed that you will recover then you will do so, but if He has not then medicine will never help you.” 

Will he agree with such comments or not? If he agrees with us, then we will know that his reasoning is not sound. If he disagrees with us, we will know that what he says and the excuses he gives are not valid. 

10 – The one who quotes al-qadar as an excuse for sin is likening himself to the insane and minors, who are not accountable and will not be taken to task, but if he were to be treated as they are in this world he would not accept that. 

11- If we accept this excuse, there would be no need to pray for forgiveness, or repent, or make du’aa’, or strive in jihad, or enjoin what is good and forbid what is evil. 

12 – If al-qadar were an excuse for shameful behaviour and sin, then there would be anarchy and chaos. There would be no need for hudood and ta’zeer punishments, or other types of penalties, because the wrongdoer would be able to quote al-qadar as an excuse and we would not need to punish wrongdoers and bandits or to have courts and a judiciary system, because everything that happens happens only by the decree of Allaah. But no wise man would say such a thing. 

13 – The one who gives al-qadar as an excuse says: We will not be taken to task, because Allaah has decreed this for us, and how can we be taken to task for something that has been decreed for us? 

We say to him: We will not be taken to task for that which has already been decreed for us, but we will be taken to task for what we do and earn. We are not commanded to do that which Allaah has decreed for us, rather we are commanded to do that which is enjoined upon us. There is a difference between what Allaah wills for us and what He wants from us. What He wills for us He has kept secret, but what He wants from us He has commanded us to do. 

The fact that Allaah knows what we will do from eternity and has written that down is not an excuse, because His all-encompassing knowledge means that He knows what His creation will do, but that does not imply any kind of compulsion. By way of example – and for Allaah is the highest description (cf al-Nahl 16:60) – if a teacher knows that one of his students will not make the grade this year because he is too careless and lazy, then this student fails just as the teacher knew he would, would any wise person say that the teacher forced him to fail, or would the student have any right to say “I did not succeed because this teacher knew that I would never succeed”?! 

In conclusion, quoting al-qadar as an excuse for committing sin or for not doing obligatory duties is a false excuse, according to sharee’ah, common  sense and reality. 

It is worth pointing out that many of those who use this excuse do not do so out of conviction and faith, rather they base their argument on whims and desires and stubbornness. Hence one of the scholars said to one such person: “When it comes to obedience you are a Qadari and when it comes to sin you are a Jabari; whatever school of thought suits your whims and desires, you follow it.” (Majmoo’ al-Fataawa, 8/107).  In other words, when he did an act of worship or obedience he attributed it to himself and denied that Allaah had decreed that, but when he committed a sin he quoted al-qadar as an excuse. 

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said of those who quote al-qadar as an excuse: If these people persist in this belief they will be worse kaafirs than the Jews and Christians. (Majmoo’ al-Fataawa, 8/262) 

Based on this, there is no justification for a person to quote al-qadar as an excuse for his faults and sins. 

Rather al-qadar may be invoked when calamities befall a person such as poverty and sickness, loss of a loved one, destruction of crops, loss of wealth, accidental killing, and so on. This is a sign of full acceptance of Allaah as one’s Lord. In this case referring to al-qadar is only valid when it has to do with calamities, not faults. The fortunate one is the one who seeks forgiveness for faults and is patient in the face of calamity, as Allaah says (interpretation of the meaning): 

“So be patient (O Muhammad). Verily, the Promise of Allaah is true, and ask forgiveness for your fault”

[Ghaafir 40:55] 

The doomed one is the one who panics at the time of calamity and quotes al-qadar as an excuse for sin. 

The following example will help to explain this further: if a man is speeding in his car and fails to drive safely and causes an accident, then he is blamed for that and called to account, and he gives al-qadar as an excuse, that excuse will not be accepted from him, whereas if a person’s car is struck whilst stationary, and another person blames him and he responds by refering to al-qadar, this will be acceptable, unless he was parked in the wrong place. 

The point is that whatever a person does and whatever choices he makes cannot be excused by referring to al-qadar, but whatever is beyond his will and control may correctly be attributed to al-qadar. 

Hence Adam and Moosa (peace be upon them) disputed, as is described in the hadeeth of the Prophet (peace and blessings of Allaah be upon him) who said: “Adam and Moosa disputed. Moosa said to him: ‘You are Adam whose sin caused you to be expelled [?] from Paradise.’ Adam said to him: ‘You are Moosa whom Allaah chose to convey His message and to speak to; are you blaming me for something that Allaah decreed for me before I was created?’ So Adam won the argument with Moosa.”

Narrated by Muslim, 2652. 

Adam (peace be upon him) did not quote al-qadar as an excuse for his sin as may be imagined by those who do not think about the meaning of the hadeeth, and Moosa (peace be upon him) did not blame Adam for his sin, because he knew that Adam had asked his Lord for forgiveness and repented, and his Lord had accepted his repentance and guided him, and the one who repents from sin like one who did not sin. 

If Moosa had blamed Adam for his sin, he would have replied: “I sinned but then I repented, and Allaah accepted my repentance,” or he would have said: “You, O Moosa, also killed a soul, and you threw down the Tablets,” and so on. Rather Moosa referred to the calamity and Adam responded by referring to al-qadar. See al-Ihtijaaj bi’l-Qadar by Shaykh al-Islam Ibn Taymiyah, 18-22. 

Whatever calamities are divinely decreed, we must accept them, for that is part of full acceptance of Allaah as one’s Lord. With regard to sins, no one has the right to sin; if he does commit sin then he has to seek forgiveness and repent, so he should repent from sin and be patient in the face of calamity.” Sharh al-Tahhaawiyyah, 147. 

Note: 

Some of the scholars said that one of those who are justified in referring to al-qadar as an excuse is the one who repents from sin, so if anyone blames him for a sin from which he has repented, he may refer to al-qadar in this case. 

If it is said to one who has repented: “Why did you do such and such?” and he responds by saying, “That happened by the will and decree of Allaah, but I have repented and asked forgiveness,” this excuse is acceptable in his case, because in his case the sin is like a calamity that befell him, and he did not quote al-qadar as an excuse for his negligence, rather he is referring to the calamity that befell him, which is disobedience towards Allaah. Undoubtedly sin is a kind of calamity, and he is referring to al-qadar after the sin took place, and he is admitting his sin. So no one has the right to condemn the one who has repented from sin. What matters is how a person ends up, not the shortcomings that he may commit in the beginning. 

And Allaah knows best. 

See A’laam al-Sunnah al-Manshoorah, 147; al-Qada’ wa’l-Qadar fi Daw’ il-Kitaab wa’l-Sunnah by Shaykh Dr. ‘Abd al-Rahmaan al-Mahmoud; al-Eemaan bi’l-Qada’ wa’l-Qadar by Shaykh Muhammad al-Hamd; and the summary by al-Shaykh Sulaymaan al-Khuraashi of the belief of Ahl al-Sunnah in al-Qadar as discussed in his book Turki’l-Hamd fi Meezaan Ahl al-Sunnah.

Disasters and calamities have been created for a reason, which none can fully comprehend but Allaah. Some of the things that Allaah has shown to us indicate this. 

1 – Disasters and calamities are a test of the believer’s patience. Allaah says (interpretation of the meaning): 

“Or think you that you will enter Paradise without such (trials) as came to those who passed away before you? They were afflicted with severe poverty and ailments and were so shaken that even the Messenger and those who believed along with him said, ‘When (will come) the Help of Allaah?’ Yes! Certainly, the Help of Allaah is near!”

[al-Baqarah 2:214] 

2 – This is a sign of man's weakness and his need for his Lord, and shows that he cannot succeed unless he realizes his need for his Lord and starts beseeching Him. 

3 – Calamities are a means of expiation of sin and raising one's status. The Prophet (peace and blessings of Allaah be upon him) said: “There is nothing that befalls a believer, not even a thorn that pricks him, but Allaah will record one good deed for him and will remove one bad deed from him.”

Narrated by Muslim. 

It was narrated that Abu Hurayrah said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Trials will continue to befall the believing man and woman, with regard to themselves, their children and their wealth, until they meet Allaah with no sin on them.” Narrated by al-Tirmidhi, 2399; classed as saheeh by al-Albaani in al-Silsilah al-Saheehah, 2280. 

And it was narrated that Jaabir said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “On the Day of Resurrection, when people who had suffered affliction are given their reward, those who were healthy will wish their skins had been cut to pieces with scissors when they were in the world.” Narrated by al-Tirmidhi, 2402. See al-Silsilah al-Saheehah, no. 2206. 

4 – One of the reasons for calamities is so that people will not feel content only with this world. If the world were free of calamities, man would love it more and feel content with it, and would forget about the Hereafter. But calamities wake him up from his negligence and make him strive for the place in which there are no calamities or trials.  

5 – One of the greatest reasons behind calamities and trials is to warn against falling short in some matters, so that man can make up for the areas in which he has fallen short. This is like the warning that is issued to an employee or student who is falling short. The purpose behind it is to make him make up for his shortcomings. If he does that, then all well and good, otherwise he deserves to be punished. The evidence for that includes the verse (interpretation of the meaning): 

“Verily, We sent (Messengers) to many nations before you (O Muhammad). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility).

When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fair‑seeming to them that which they used to do”

[al-An’aam 6:42] 

Another reason… is as a punishment for those who were previously warned, but did not benefit from the warning and mend their ways, and persisted in their sin. Allaah says (interpretation of the meaning): 

“…so We destroyed them for their sins …”

[al-Anfaal 8:54] 

And Allaah says (interpretation of the meaning): 

“And indeed, We destroyed generations before you when they did wrong, while their Messengers came to them with clear proofs, but they were not such as to believe! Thus do We requite the people who are Mujrimoon”

[Yoonus 10:13] 

“And when We decide to destroy a town (population), We (first) send a definite order (to obey Allaah and be righteous) to those among them [or We (first) increase in number those of its population] who lead a life of luxury. Then, they transgress therein, and thus the word (of torment) is justified against it (them). Then We destroy it with complete destruction”

[al-Isra’ 17:16] 

Ibn Taymiyah (may Allaah have mercy on him) said: “Grief may be accompanied by that for which a person will be rewarded and praised, so it may be good in that sense, not that grief is good in and of itself, such as one who feels sad for falling short in religious matters or for calamities that befall the Muslims. In this case a person will be rewarded for what is in his heart of loving good and hating evil, and so on, but grief in itself, if it leads to failure to do that which is enjoined, namely patience, jihad, seeking benefits and warding off harm, is forbidden, but if the person does not give it up, and it is not recorded as a sin for him then he is fine.” 

So the one who wishes that Allaah would change his situation without any effort on his part and that of others like him needs to understand this. 

6 – Allaah says (interpretation of the meaning): 

“Verily, We sent (Messengers) to many nations before you (O Muhammad). And We seized them with extreme poverty (or loss in wealth) and loss in health (with calamities) so that they might humble themselves (believe with humility)”

[al-‘An’aam 6:42] 

al-Sa’di (may Allaah have mercy on him) said: (This means) We sent (Messengers) to the nations who came before you, and they disbelieved in Our Messengers and rejected Our signs. So We seized them with poverty, sickness, calamities and disasters as a mercy from Us to them, so that they might humble themselves before us and turn to Us at times of hardship. 

And Allaah says (interpretation of the meaning): 

“Evil (sins and disobedience to Allaah) has appeared on land and sea because of what the hands of men have earned (by oppression and evil deeds), that He (Allaah) may make them taste a part of that which they have done, in order that they may return (by repenting to Allaah, and begging His Pardon)”

[al-Room 30:41] 

al-Sa’di interprets the word fasaad (translated here as “evil”) as referring to the disasters that develop on land and sea, which are making people’s lives difficult and causing a lot of problems with regard to their livelihood and well-being.                                                                        

And the disasters that befall them themselves, such as diseases, plagues and the like, which happen because of the things their own hands have wrought of evil deeds that can only lead to bad consequences.  

This phrase “that He (Allaah) may make them taste a part of that which they have done” means, so that they might know that Allaah is requiting them for their deeds, so He gives them a foretaste of the recompense of their deeds in this world, “in order that they may return (by repenting to Allaah, and begging His Pardon)” i.e., repent from their deeds that have had this bad effect on them, and set their affairs straight. 

Glory be to the One Who blesses by means of His punishment, for if He were to make them taste all that they have done, no living creature would be left alive on earth. 

7 – Worship at times of hardship and tribulation has a special flavour and a special reward. 

It was narrated from Ma’qil ibn Yasaar that the Prophet (peace and blessings of Allaah be upon him) said: “Worshipping at times of tribulation and confusion is like migrating to join me.” Narrated by Muslim, 2948. 

Al-Nawawi said: “The Prophet (peace and blessings of Allaah be upon him) said, ‘Worshipping at times of tribulation and confusion is like migrating to join me.’ The reason why worship at such times is of such great virtue is that people become negligent about worship and are distracted from it, and no one focuses on worship except a few.” 

Al-Qurtubi said: “Tribulation and great hardship will happen until the matter of religion is taken lightly and people will care about nothing but their worldly affairs and how to earn a living. So worship becomes very important at times of tribulation, as Muslim narrated from Ma’qil ibn Yasaar in the marfoo’ report: ‘Worshipping at times of tribulation and confusion is like migrating to join me.’” 

8 – Blessings that come after pain, hardship and calamity are more precious to people. 

So then they appreciate the blessings of good health and safety as they should be appreciated.  

Another of the benefits of calamity is a reminder of how Allaah has blessed man, because the man who is created with sight – for example – forgets the blessing of sight and does not really appreciate it, but if Allaah tests him with temporary blindness, then restores to him his sight, he will fully understand the value of this blessing. If things are always easy a person may forget this blessing and not be grateful for it, so Allaah takes it away and then restores it, as a reminder to him to be grateful for it. 

Calamity may remind the person to whom it happens and others of the blessings of Allaah. So when a person sees one who is insane, he appreciates the blessing of sanity; when he sees one who is sick, he appreciates the blessing of sound health. When he sees a kaafir who is living like cattle, he appreciates the blessing of faith. When he sees an ignorant man he appreciates the blessing of knowledge. Only the one whose heart is open will feel this. Those who have no heart do not give thanks for the blessings of Allaah, rather they are arrogant towards the creation of Allaah. 

9 – The benefit of calamity is that it rescues man from negligence and alerts him to his shortcomings in keeping his duty to Allaah, so that he does not think that he is perfect, which would lead to hardening of his heart and negligence. 

Allaah says (interpretation of the meaning): 

“When Our Torment reached them, why then did they not humble themselves (believe with humility)? But their hearts became hardened, and Shaytaan (Satan) made fair‑seeming to them that which they used to do”

[al-An’aam 6:43] 

10 – One of the benefits of tribulations and hardships is purification. 

Hardships reveal how people really are, and distinguish the good from the bad, the true from the false, the believer from the hypocrite. Allaah says of the Battle of Uhud and what happened to the Muslims on that day, explaining part of the wisdom behind this trial (interpretation of the meaning): 

“Allaah will not leave the believers in the state in which you are now, until He distinguishes the wicked from the good”

[Aal ‘Imraan 3:179] 

So the true nature of all things is shown clearly. 

11 – When Muslims help those Muslims who have been afflicted by calamity, they will be rewarded for that. The Prophet (peace and blessings of Allaah be upon him) said: “The likeness of the believers in their mutual love, mercy and compassion is that of the body; when one part of it suffers, the rest of the body joins it in staying awake and suffering fever.” Narrated by al-Bukhaari, 6011; Muslim, 2586. 

And he (peace and blessings of Allaah be upon him) said: “None of you truly believes until he loves for his brother what he loves for himself.” Narrated by al-Bukhaari, 13; Muslim, 45. 

12 – At times of hardship and war we see the true meaning of the words of Allaah (interpretation of the meaning): 

“Help you one another in Al‑Birr and At‑Taqwa (virtue, righteousness and piety)”

[al-Maa'idah 5:2] 

Ways of cooperating in da’wah and supporting Islam include: waging jihad against the kuffaar and hypocrites for the sake of Allaah, joining with the people of Islamic da’wah in fighting the followers of kufr and misguidance, and preparing all means and tools for jihad for the sake of Allaah. 

One of the ways of cooperating in supporting Islam that was invented at the time of the Prophet (peace and blessings of Allaah be upon him) is cooperating in killing those who claimed to be Prophets, killing the leaders of the mushrikeen and the apostates, including those who insulted the Prophet (peace and blessings of Allaah be upon him).

Firstly: 

Knowledge of the purpose for which Allaah created mankind may answer many questions that the atheists raise in order to confuse people, and by which some Muslims may be influenced. These issues include the idea that Allaah created mankind in order to put some of them in Paradise and the others in Hell! This is a mistaken notion. It is not for this purpose that Allaah created mankind and brought them into being. 

The brother who asked this question – and whoever wants to know the truth – should realize that the purpose behind the creation of man and the creation of heaven and earth, is that Allaah, may He be glorified and exalted, may be known and that His Oneness (Tawheed) may be affirmed and that He may be obeyed. 

Allaah says (interpretation of the meaning):

“And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”

[al-Dhaariyaat 51:56]. 

Ibn Katheer (may Allaah have mercy on him) said:

i.e., I have only created them so that I might command them to worship Me, not because I am in need of them. 

‘Ali ibn Abi Talhah said, narrating from Ibn ‘Abbaas: “except that they should worship Me (Alone)” means: except that they should affirm their servitude to Me, willingly or unwillingly. 

This was the view favoured by Ibn Jareer. 

Tafseer Ibn Katheer (4/239). 

Many people are confused about what is wanted from the slaves of Allaah, which is adhering to His religion which He has chosen for them, and what is wanted for them, which is rewarding the obedient and punishing the disobedient. This is part of Allaah’s decree which will never be altered or changed. 

Ibn al-Qayyim (may Allaah have mercy on him) said: 

As for the truth which is the purpose for which He created them – i.e., the heavens and the earth and everything in between them – it is a twofold aim: what is wanted from His slaves and what is wanted for them. 

What He wants from them: is that they should know Allaah and the attributes of His perfection, may He be glorified and exalted, and they should worship Him alone and not associate anything with Him, so He alone will be their God, the One Whom they worship and obey and love. Allaah says (interpretation of the meaning):

“It is Allaah Who has created seven heavens and of the earth the like thereof (i.e. seven). His Command descends between them (heavens and earth), that you may know that Allaah has power over all things, and that Allaah surrounds all things in (His) Knowledge”

[al-Talaaq 65:12]. 

He told us that he created the universe so that His slaves might know the perfection of His power, the all-encompassing nature of His knowledge, which requires knowing Him and His names and attributes, and affirming His oneness. 

Allaah says (interpretation of the meaning):

 “And I (Allaah) created not the jinn and mankind except that they should worship Me (Alone)”

[al-Dhaariyaat 51:56]. 

This purpose is what is wanted from His slaves, which is that they should know their Lord and worship Him alone. 

As for what is wanted for them, it is recompense on the basis of justice and divine grace, reward and punishment. Allaah says (interpretation of the meaning):

“And to Allaah belongs all that is in the heavens and all that is in the earth, that He may requite those who do evil with that which they have done (i.e. punish them in Hell), and reward those who do good, with what is best (i.e. Paradise)”

[al-Najm 5 :31] 

“Verily, the Hour is coming __ and I am almost hiding it __that every person may be rewarded for that which he strives”

[Ta-Ha 20:15] 

“In order that He may make manifest to them the truth of that wherein they differ, and that those who disbelieved (in Resurrection, and in the Oneness of Allaah) may know that they were liars”

[al-Nahl 16:39] 

“Surely, your Lord is Allaah Who created the heavens and the earth in six Days and then rose over (Istawâ) the Throne (really in a manner that suits His Majesty), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allaah, your Lord; so worship Him (Alone). Then, will you not remember? 4. To Him is the return of all of you. The Promise of Allaah is true. It is He Who begins the creation and then will repeat it, that He may reward with justice those who believed and did deeds of righteousness. But those who disbelieved will have a drink of boiling fluids and painful torment because they used to disbelieve”

[Yoonus 10:3, 4]. 

Badaa’i’ al-Fawaa’id (4/971). 

For more information on the wisdom behind the creation of mankind, please see the answer to question no. 45529. 

Secondly: 

Allaah does not admit people to Paradise or Hell simply because He knows that they deserve that, rather He will admit them to Paradise or Hell on the basis of the deeds that they actually did in this world. If Allaah created mankind and put them in His Hell, they would soon argue that He did not test them or give them the chance to strive. Allaah wanted to refute this argument, so He created them in this world and gave them reason, and revealed His Books, and sent His Messengers; all of that is so that they will have no argument against Allaah on the Day of Resurrection. 

Allaah says (interpretation of the meaning):

“Messengers as bearers of good news as well as of warning in order that mankind should have no plea against Allaah after the (coming of) Messengers. And Allaah is Ever All‑Powerful, All‑Wise”

[al-Nisa’ 4:165]. 

Shaykh Muhammad al-Ameen al-Shanqeeti (may Allaah have mercy on him) said: 

In this aayah it clearly states that it is essential to leave no excuse for anyone, by sending the Messengers who give glad tidings of Paradise to those who obey them and give warning of Hell to those who disobey them. 

This excuse is completely ruled out here by the sending of the Messengers with glad tidings and warnings, as is stated at the end of Soorah Ta-Ha where Allaah says (interpretation of the meaning): “And if We had destroyed them with a torment before this (i.e. Messenger Muhammad صلى الله عليه وسلم and the Qur’aan), they would surely, have said: ‘Our Lord! If only You had sent us a Messenger, we should certainly have followed Your Ayaat (proofs, evidences, verses, lessons, signs, revelations, etc.), before we were humiliated and disgraced’” [Ta-Ha 20:134].  

It is also referred to in Soorah al-Qasas where Allaah says (interpretation of the meaning):

“And if (We had) not (sent you to the people of Makkah) __ in case a calamity should seize them for (the deeds) that their hands have sent forth, they would have said: ‘Our Lord! Why did You not send us a Messenger? We would then have followed Your Ayaat (Verses of the Qur’aan) and would have been among the believers’”

[al-Qasas 28:47]. 

And Allaah says (interpretation of the meaning):

“This is because your Lord would not destroy the (populations of) towns for their wrongdoing (i.e. associating others in worship along with Allaah) while their people were unaware (so the Messengers were sent)”

[al-An’aam 6:131] 

“O people of the Scripture (Jews and Christians)! Now has come to you Our Messenger (Muhammad صلى الله عليه وسلم) making (things) clear unto you, after a break in (the series of) Messengers, lest you say: ‘There came unto us no bringer of glad tidings and no warner.’ But now has come unto you a bringer of glad tidings and a warner”

[al-Maa’idah 5:19] 

“And this is a blessed Book (the Qur’aan) which We have sent down, so follow it and fear Allaah (i.e. do not disobey His Orders), that you may receive mercy (i.e. saved from the torment of Hell).

156. Lest you (pagan Arabs) should say: “The Book was sent down only to two sects before us (the Jews and the Christians), and for our part, we were in fact unaware of what they studied.”

157. Or lest you (pagan Arabs) should say: “If only the Book had been sent down to us, we would surely, have been better guided than they (Jews and Christians).” So now has come unto you a clear proof (the Qur’aan) from your Lord, and a guidance and a mercy”

[al-An’aam 6:155-157] 

And there are other similar verses. 

It is clear from these and other aayahs of the Qur’aan that Allaah does not punish anyone except after warning and leaving no excuse on the lips of the Messengers (peace and blessings of Allaah be upon them). Allaah clearly states in many aayahs that he does not admit anyone to Hell except after leaving no excuse and warning on the lips of the Messengers, for example He says (interpretation of the meaning):

“Every time a group is cast therein, its keeper will ask: ‘Did no warner come to you?’

9. They will say: ‘Yes, indeed a warner did come to us, but we belied him and said: “‘Allaah never sent down anything (of Revelation)”’”

[al-Mulk 67:8] 

It is well known that the words of Allaah “Every time a group is cast therein” includes all the groups who will be thrown into it. 

Abu Hayyaan said in al-Bahr al-Muheet, commenting on the aayah under discussion: [The word] kullama (“every time”) indicates a general meaning encompassing every time throwing is done, so it includes all those who are thrown in. 

Another example is the aayah in which Allaah says (interpretation of the meaning):

“And those who disbelieved will be driven to Hell in groups till when they reach it, the gates thereof will be opened (suddenly like a prison at the arrival of the prisoners). And its keepers will say: ‘Did not the Messengers come to you from yourselves, reciting to you the Verses of your Lord, and warning you of the Meeting of this Day of yours?’ They will say: ‘Yes,’ but the Word of torment has been justified against the disbelievers!”

[al-Zumar 39:71]. 

The words “And those who disbelieved will be driven” are general in meaning and include all the kuffaar. 

The words “And those who disbelieved will be driven… They will say: ‘Yes…’ ” are general in meaning and include all the kuffaar. This clearly shows that the all the people of Hell will have been warned by their Messengers in this world, but they disobeyed the command of their Lord, as is clear. 

Adwa’ al-Bayaan (3/66, 67) 

We believe that knowing the purpose for which Allaah created mankind, and knowing that Allaah will not punish anyone according to what He knows about them, rather it will be recompense for his deeds in this world, and therefore he will not have any excuse before Allaah – this is the answer to the confusion mentioned in the question. 

Secondly: 

With regard to the question of why Iblees was sent down to earth with Adam and his progeny, the difference between Adam’s coming down and that of Iblees is that when Adam (peace be upon him) was sent down to earth he had repented to Allaah, so Allaah accepted his repentance and guided him, and sent him down to this earth as an honoured Prophet who had been forgiven, and he was to remain in this world until the appointed time that Allaah has decreed for him.  

As for the enemy of Allaah Iblees, he did not repent at all or regret his sin, or turn back; he has no hope of repentance and never tried to repent. Rather he was stubborn and arrogant, and he overstepped the mark and disbelieved. But he asked Allaah not to hasten his doom and punishment, but rather to delay that until the Day of the appointed time. He did not ask for that so that he would have the opportunity to repent, rather it was so that he could persist in following the path of doom, and take the misguided people to Hell with him. He came down as a leader of his party, the losing party of the shaytaan, so that Allaah’s wisdom concerning His creation might be fulfilled, and so that He might test them: will they obey Him or will they obey His enemy?, and so that the ultimate doom will be the share of this accursed enemy, because of his stubbornness and evildoing, and he deserves to be a loser. 

And Allaah knows best.

Allaah alone is the Lord, the Creator, the Provider… the Sovereign, the Controller… the All-Knowing, All-Wise… the Ever-Living, the Sustainer of all that exists… The All-Hearing, All-Seeing… The Subtle and Courteous, the All-Aware…  the Most Beneficent, the Most Merciful… the Ever-Forbearing, Oft-Forgiving… the Almighty, the Compeller… the Oft-Pardoning, the Most Generous… the Most Strong, the All-Powerful… the Inventor of all things, the Bestower of forms… 

To Him belongs the Sovereignty of the heavens and the earth, in His hand is goodness and He is able to do all things. 

There is none worthy of worship but He, and to Him belong the most beautiful names and sublime attributes: 

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He)! To Him belong the Best Names”

[Ta-Ha 20:8 – interpretation of the meaning] 

He does whatever He wills and judges as He wants: 

“And your Lord creates whatsoever He wills and chooses”

[al-Qasas 28:68 – interpretation of the meaning] 

He is the Owner of Sovereignty; He honours whomever He wills and humiliates whomever He wills: 

“Say (O Muhammad): ‘O Allaah! Possessor of the kingdom, You give the kingdom to whom You will, and You take the kingdom from whom You will, and You endue with honour whom You will, and You humiliate whom You will. In Your Hand is the good. Verily, You are Able to do all things’”

[Aal ‘Imraan 3:26 – interpretation of the meaning] 

He is the One Who gives life and death, and nothing on earth or in heaven is hidden from Him: 

“It is Allaah that gives life and causes death. And Allaah is All-Seer of what you do”

[Aal ‘Imraan 3:156 – interpretation of the meaning] 

His alone is the creation and the commandment: 

“Surely, His is the creation and commandment. Blessed is Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists)!”

[al-A’raaf 5:54 – interpretation of the meaning] 

He is the First, and there is nothing before Him… He is the last and there is nothing after Him… He is the Most High, and there is nothing above Him… He is the Most Near, and there is nothing beneath Him… 

“He is the First (nothing is before Him) and the Last (nothing is after Him), the Most High (nothing is above Him) and the Most Near (nothing is nearer than Him). And He is the All-Knower of every thing”

[al-Hadeed 57:3 – interpretation of the meaning] 

He is the Creator of all things and He is the All-Knower of everything: 

“Such is Allaah, your Lord! Laa ilaaha illa Huwa (none has the right to be worshipped but He), the Creator of all things. So worship Him (Alone), and He is the Wakeel (Trustee, Disposer of affairs or Guardian) over all things

[al-An’aam 6:102 – interpretation of the meaning] 

He is Subtle, Most Great, All-Encompassing: 

“Allaah is Ever All Aware”

[al-Nisaa’ 4:126 – interpretation of the meaning] 

He is Ever-Living, the Sustainer of all that exists… To Him belongs everything in the heavens and on earth… Nothing is hidden from Him… Nothing is beyond His capability… Nothing can encompass Him: 

“Allaah! Laa ilaaha illa Huwa (none has the right to be worshipped but He), Al-Hayy al-Qayyoom (the Ever Living, the One Who sustains and protects all that exists). Neither slumber nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on the earth. Who is he that can intercede with Him except with His Permission? He knows what happens to them (His creatures) in this world, and what will happen to them in the Hereafter. And they will never compass anything of His Knowledge except that which He wills. His Kursiy extends over the heavens and the earth, and He feels no fatigue in guarding and preserving them. And He is the Most High, the Most Great”

[al-Baqarah 2:255 – interpretation of the meaning] 

He knows all things and records the numbers of all things: 

“and all things We have recorded with numbers (as a record) in a Clear Book”

[Yaa-Seen 36:12 – interpretation of the meaning] 

He is Most Generous and Bountiful… all provision comes from Him: 

“And no moving (living) creature is there on earth but its provision is due from Allaah”

[Hood 11:6 – interpretation of the meaning] 

His blessings cannot be counted or numbered: 

“And He gave you of all that you asked for, and if you count the Blessings of Allaah, never will you be able to count them”

[Ibraaheem 14:34 – interpretation of the meaning] 

His stores fill the earth and the heavens: 

“And to Allaah belong the treasures of the heavens and the earth”

[al-Munaafiqeen 63:7 – interpretation of the meaning] 

He is Free of all needs and Worthy of all praise; He gives to His slaves but that never diminishes His stores: 

“O mankind! it is you who stand in need of Allaah. But Allaah is Rich (Free of all needs), Worthy of all praise”

[Faatir 35:15 – interpretation of the meaning 

He is Oft-Pardoning and Oft-Forgiving; He bestows mercy upon His slaves and overlooks their sins: 

“Verily, Allaah indeed is Oft Pardoning, Oft Forgiving”

[al-Hajj 22:60 – interpretation of the meaning] 

He is the Knower of the unseen and the seen… He is Almighty in His sovereignty, Wise in His commands: 

“All-Knower of the unseen and seen, the All Mighty, the All-Wise”

[al-Taghaabun 64:18 – interpretation of the meaning] 

He knows what is secret and what is open; nothing is hidden from Him: 

“And He is Allaah (to be worshipped Alone) in the heavens and on the earth; He knows what you conceal and what you reveal, and He knows what you earn (good or bad)

[al-An’aam 6:3 – interpretation of the meaning] 

He is Subtle and Courteous, All-Aware: 

“No vision can grasp Him, but He grasps all vision. He is Al-Lateef (the Most Subtle and Courteous), Well-Acquainted with all things”

[al-An’aam 6:103 – interpretation of the meaning] 

He is One in His essence, attributes and actions: 

“Say (O Muhammad): ‘He is Allaah, (the) One.

Allaah-us-Samad [Allaah — the Self-Sufficient Master, Whom all creatures need, (He neither eats nor drinks)].

He begets not, nor was He begotten.

And there is none co equal or comparable unto Him”

[al-Ikhlaas 112:1-4 – interpretation of the meaning] 

Glory be to Him; His are the most beautiful names and sublime attributes, and He has no partner or associate: 

“Such is Allaah your Lord. His is the kingdom. Laa ilaaha illa Huwa (none has the right to be worshipped but He). How then are you turned away?”

[al-Zumar 39:6 – interpretation of the meaning] 

Because of this Sovereignty, these attributes, this creation, these blessings, He is the only One Who is deserving of praise and thanks and sincere worship, to the exclusion of all others: 

“Surely, your Lord is Allaah Who created the heavens and the earth in six Days and then rose over (Istawa) the Throne (really in a manner that suits His Majesty), disposing the affair of all things. No intercessor (can plead with Him) except after His Leave. That is Allaah, your Lord; so worship Him (Alone). Then, will you not remember?”

[Yoonus 10:3 – interpretation of the meaning] 

He created (everything) then proportioned it, He ordained laws then granted guidance, He granted provision and made people independent of means: 

“Allaah, it is He Who has made for you the earth as a dwelling place and the sky as a canopy, and has given you shape and made your shapes good (looking) and has provided you with good things. That is Allaah, your Lord, so Blessed be Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists”

[Ghaafir 40:64 – interpretation of the meaning] 

O Allaah, to You be praise for Your great sovereignty: 

“All the praises and thanks be to Allaah, to Whom belongs all that is in the heavens and all that is in the earth

[Saba’ 34:1 – interpretation of the meaning] 

O Allaah, to You be praise for Your mighty creation: 

“All praises and thanks be to Allaah, Who (Alone) created the heavens and the earth

[al-An’aam 6:1 – interpretation of the meaning] 

O Allaah, to You be praise, for You have guided us to Islam, You have sent down to us the Qur’aan, You have provided us with good things, You have made us the best of nations, You have honoured us with great blessings. There is no god but You, to You belongs the Sovereignty, Yours is the Creation and the Commandment, all blessings and praise are Yours…

 “All the praises and thanks be to Allaah, the Lord of the ‘Aalameen (mankind, jinn and all that exists).

The Most Gracious, the Most Merciful.

The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)

You (Alone) we worship, and You (Alone) we ask for help (for each and everything).

[al-Faatihah 1:2-5 – interpretation of the meaning]

One of the firm beliefs held by people of deep faith and complete Tawheed is that the Lord, may He be exalted, is able to do all things, and His power is without limits. He has absolute power, perfect will and ultimate control of all affairs. If He wills a thing, it happens as He wills it at the time when He wills it, and in the manner that He wills. 

There are many definitive texts in the Book of our Lord and in the Sunnah of His Prophet (peace and blessings of Allaah be upon him) which affirm this and state it clearly, with no ambiguity. It is sufficient here for us to quote some of the verses that indicate this, such as the verses (interpretation of the meaning): 

“The Originator of the heavens and the earth. When He decrees a matter, He only says to it : ‘Be!’ — and it is”

[al-Baqarah 2:117] 

Al-Haafz Ibn Katheer said in his commentary on this verse (Tafseer 1/175): “Here Allaah explains the completeness of His power and the greatness of His authority, and that if He wills and decrees something, He simply says to it, ‘Be!’ – just once – and it is, i.e., it comes into existence as He willed it. This is like the verse in which Allaah says (interpretation of the meaning): 

‘Verily, His Command, when He intends a thing, is only that He says to it, “Be!” —  and it is!’

[Ya-Seen 36:82].” 

And Allaah says (interpretation of the meaning): 

“When He has decreed something, He says to it only: ‘Be!’ — and it is”

[Aal ‘Imraan 3:47] 

“It is He Who gives life and causes death. And when He decides upon a thing He says to it only: ‘Be’ —  and it is”

[Ghaafir 40:68] 

“And Our Commandment is but one as the twinkling of an eye”

[al-Qamar 54:50] 

Al-Haafiz Ibn Katheer said in his commentary on this verse (4/261): “Here Allaah tells us how His will is executed in His creation, and how His decree is implemented. ‘And Our Commandment is but one’ means, We only issue a command once, and We do not need to repeat it a second time, and what We command happens in the twinkling of an eye, it is not delayed for an instant. How well the poet put it: 

‘When Allaah wills something, all He says to it is “Be!”, once, and it is.’” 

And there are many other verses which speak of this matter and explain it. 

Once this is established, then why did Allaah create the heavens and the earth in six days? 

Firstly: 

It is narrated in more than one verse of the Book of our Lord that Allaah created the heavens and the earth in six days. For example, Allaah says (interpretation of the meaning): 

“Indeed, your Lord is Allaah, Who created the heavens and the earth in Six Days, and then He rose over (Istawa) the Throne (really in a manner that suits His Majesty)”

[al-A’raaf 7:54]

 Secondly: 

There is nothing that Allaah does but there is great wisdom in it. This is one of the meanings of Allaah’s name al-Hakeem (The Most Wise). Allaah may or may not show this wisdom to us, and those who have deep knowledge may understand it, to the exclusion of others. 

But the fact that we may not know or understand this wisdom should not make us deny it or object to the rulings of Allaah, or try to ask too much about this wisdom that Allaah has hidden from us. Allaah says (interpretation of the meaning): 

“He [Allaah] cannot be questioned as to what He does, while they will be questioned”
[al-Anbiya’ 21:23] 

Some scholars have attempted to explain the reason why the heavens and the earth were created in six days: 

1 – Imam al-Qurtubi (may Allaah have mercy on him) said in al-Jaami’ li Ahkaam al-Qur’aan, commenting on al-A’raaf 7:54 (4/7/140):

 “Allaah mentions this period – i.e. six days – although if He had wanted to create it in an instant, He could have done so, because He is Able to say to it ‘Be!’ and is. But He wanted to: 

-         Teach His slaves kindness and deliberation in their affairs.

-         Manifest His power to the angels step by step.

-         And there is another reason: He wanted to create it in six days because Allaah has decreed a course for everything, for which reason He He delays the punishment for the sinners, because everything has an appointed time with Him.” 

2 – Ibn al-Jawzi said in his tafseer called Zaad al-Maseer (3/162), commenting on the verse in Soorat al-A’raaf: 

“If it is said, why did He not create it in an instant when He is Able to do so? There are five answers to this question: 

(i)                He wanted to create something each day to show His power to the angels and those who witnessed it. This was suggested by Ibn al-Anbaari.

(ii)              He was preparing things for Adam and his offspring before Adam existed, to emphasize Adam’s high standing before the angels.

(iii)            Doing things in a short time is more indicative of power, and deliberation is more indicative of wisdom. Allaah wanted to manifest His wisdom in that, just as He manifested His power when He said, ‘ “Be!” And it is.’

(iv)            He taught deliberation to His slaves, because if the One Who does not make mistakes created the universe in a deliberate manner, then it is more appropriate for those who are vulnerable to making mistakes to do things in a deliberate manner.

(v)              Creation was accomplished step by step, lest anyone think that this happened as the result of an accident of nature. 

3 – al-Qaadi Abu’l-Sa’ood said in his commentary on the verse in al-A’raaf (3/232):  

“The fact that Allaah created things in stages although He is able to have created everything in one go is indicative of the Divine Will and is a sign of His power for those who understand, and it encourages deliberation in all things.”

And he said in his commentary on al-Furqaan 25:59 (6/226): 

“The One Who created these great stars in this precise configuration in stages, even though He is able to create them in one go, (that was) for a great reason and sublime purpose, which human minds cannot comprehend fully.”  

Based on the above, it is clear that Allaah has absolute power, ultimate will and perfect control, and He has wise reasons for everything that He creates, which no one knows but He, may He be exalted. Now you can understand some of the reasons why Allaah created the heavens and the earth in six days when He is able to have created them simply by saying “Be!”. 

May Allaah send blessings and peace upon our Prophet Muhammad and upon his family and companions.

The conditions of Laa ilaaha ill-Allaah. Shaykh Haafiz al-Hukmi said in his poem Sullam al-Wusool : 

“Knowledge, certainty, submission and following. So listen to what I say.

Truthfulness, sincerity and love. May Allaah help you to do that which He loves.”

 The first condition is knowledge, in the sense of negating what is negated in the Shahaadah and affirming what is affirmed therein – as opposed to being ignorant of that.

 Allaah says (interpretation of the meanings):

 “So know (O Muhammad) that Laa ilaaha ill-Allaah (none has the right to be worshipped but Allaah)…” [Muhammad 47:19]

 “except for those who bear witness to the truth knowingly” –  i.e., that there is no god except Allaah (laa ilaaha ill-Allaah) – “and they know” – in their hearts the meaning of the words that they utter with their lips. [al-Zukhruf 43:86]

 It is narrated in al-Saheeh from ‘Uthmaan (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever dies knowing that there is no god except Allaah will enter Paradise.”

 The second condition is certainty, in the sense that the one who says these words is absolutely certain of their meaning. Faith is not sufficient unless it is based on certain knowledge with no element of speculation, let alone doubt. Allaah says (interpretation of the meaning): 

“Only those are the believers who have believed in Allaah and His Messenger, and afterward doubt not but strive with their wealth and their lives for the Cause of Allaah. Those! They are the truthful”[al-Hujuraat 49:15] 

The sincerity of their faith in Allaah and His Messenger is conditional upon there being no element of doubt therein, As for the doubter, he is one of the hypocrites. In al-Saheeh it is narrated that Abu Hurayrah said: “The Messenger of Allaah (peace and blessings of Allaah be upon him) said: ‘Bear witness that there is no god except Allaah and that I am the Messenger of Allaah, for no person meets Allaah with these two, not doubting in them, but he will enter Paradise.’” According to another report: “No person meets Allaah with these two, not doubting in them, and is denied Paradise.” 

And it was also narrated from Abu Hurayrah in a lengthy hadeeth that the Prophet (peace and blessings of Allaah be upon him) sent him and said, “Whoever you meet behind this wall who bears witness that there is no god except Allaah, believing in it with certainty in his heart, then give him the glad tidings of Paradise.”

Thus we see that a person’s entering Paradise for saying these words is conditional upon his believing in them with certainty in his heart, with no element of doubt. If this condition is not met the target is not met. 

The third condition is acceptance and submission to what these words imply, both in one's heart as well as verbally. Allaah has told us the stories of those who came before, who were saved by their acceptance of these words from the punishment of those who had rejected them. Allaah says (interpretation of the meaning):

 “(It will be said to the angels): ‘Assemble those who did wrong, together with their companions (from the devils) and what they used to worship,

Instead of Allaah, and lead them on to the way of flaming Fire (Hell);

But stop them, verily, they are to be questioned.

What is the matter with you? Why do you not help one another (as you used to do in the world)?’

Nay, but that Day they shall surrender.

And they will turn to one another and question one another.

They will say: ‘It was you who used to come to us from the right side (i.e., from the right side of one of us and beautify for us every evil, enjoin on us polytheism, and stop us from the truth, i.e. Islamic Monotheism and from every good deed).’

They will reply: ‘Nay, you yourselves were not believers.

And we had no authority over you. Nay! But you were Taaghoon (transgressing) people (polytheists, and disbelievers).

So now the Word of our Lord has been justified against us, that we shall certainly (have to) taste (the torment).

So we led you astray because we were ourselves astray.’

Then verily, that Day, they will (all) share in the torment.

Certainly, that is how We deal with Al‑Mujrimoon (polytheists, sinners, disbelievers, criminals, the disobedient to Allaah).

Truly, when it was said to them: Laa ilaaha ill-Allaah (none has the right “to be worshipped but Allaah),” they puffed themselves up with pride (i.e. denied it).

And (they) said: ‘Are we going to abandon our aalihah (gods) for the sake of a mad poet?’”[al-Saffaat 37:22-36]

 So Allaah has made the reason and cause of their punishment their arrogant refusal to say Laa ilaah ill-Allaah, and their disbelief in the one who brought this message, so that they did not negate what this word negates and they did not affirm what it affirms, rather they said, arrogantly denouncing:

 “ ‘Has he made the aalihah (gods) (all) into One Ilaah (God — Allaah). Verily, this is a curious thing!’

And the leaders among them went about (saying): ‘Go on, and remain constant to your aalihah (gods)! Verily, this is a thing designed (against you)!’”[Saad 38:5] 

So Allaah showed them to be liars and threw their words back at them through the words of His Messenger (peace and blessings of Allaah be upon him). He said (interpretation of the meaning): 

“Nay! he (Muhammad) has come with the truth (i.e. Allaah’s religion — Islamic Monotheism and this Qur’aan) and he confirms the Messengers (before him who brought Allaah’s religion — Islamic Monotheism)”[al-Saffaat 37:37]

 Then He said concerning those who accept it (interpretation of the meaning):

 “Save the chosen slaves of Allaah (i.e. the true believers of Islamic Monotheism).

For them there will be a known provision (in Paradise),

Fruits; and they shall be honoured,

In the Gardens of Delight (Paradise)”[al-Saffaat 37:40-43] 

In al-Saheeh it is narrated from Abu Moosa (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “The guidance and knowledge with which Allaah has sent me is like abundant rain which falls on the land. Some of the land absorbs the water and brings forth much grass and vegetation. And some of (the rain) falls on another part of the land which is like a smooth plain and does not hold the water, so no vegetation grows. That is the likeness of the one who understands the religion of Allaah and benefits from that with which Allaah has sent me, so he learns and acts, and the likeness of the one who pays no heed and does not accept the guidance of Allaah with which I have been sent. 

The fourth condition is following that which is indicated, as opposed to not following it. Allaah says (interpretation of the meaning): 

“And whosoever submits his face (himself) to Allaah, while he is a Muhsin (good‑doer, i.e. performs good deeds totally for Allaah’s sake), then he has grasped the most trustworthy handhold” – i.e., Laa ilaaha ill-Allaah – “And to Allaah return all matters for decision”[Luqmaan 31:22] 

What is meant by “submitting one’s face” is following, when one is also a doer of good and a believer in Tawheed. Whoever does not submit his face to Allaah and is not a doer of good has not grasped the most trustworthy handhold. This is what is meant by the following aayah (interpretation of the meaning): 

“And whoever disbelieves, let not his disbelief grieve you (O Muhammad). To Us is their return, and We shall inform them what they have done…”[Luqmaan 31:23] 

According to a saheeh hadeeth, the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “none of you truly believes until his desire is in accordance with that which I have brought.” This is the ultimate meaning of following. 

The fifth condition is truthfulness, as opposed to lying. This means that one says it (Laa ilaaha ill-Allaah) sincerely from the heart, with harmony between what is in the heart and what is said on the lips. Allaah says (interpretation of the meaning):

 “Do people think that they will be left alone because they say: ‘We believe,’ and will not be tested.

And We indeed tested those who were before them. And Allaah will certainly make (it) known (the truth of) those who are true, and will certainly make (it) known (the falsehood of) those who are liars, (although Allaah knows all that before putting them to test)”[al-‘Ankaboot 29:2-3] 

And He said concerning the hypocrites who spoke these words falsely (interpretation of the meaning): 

“And of mankind, there are some (hypocrites) who say: ‘We believe in Allaah and the Last Day,’ while in fact they believe not.

They (think to) deceive Allaah and those who believe, while they only deceive themselves, and perceive (it) not!

In their hearts is a disease (of doubt and hypocrisy) and Allaah has increased their disease. A painful torment is theirs because they used to tell lies” [al-Baqarah 2:8-10] 

In al-Saheehayn it is narrated from Mu’aadh ibn Jabal (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said, “there is no one who bears witness that there is no god except Allaah and that Muhammad is His slave and Messenger, sincerely from the heart, but Allaah will make him forbidden for the Fire.” 

The sixth condition is sincerity, which means that actions are free from any element of shirk. Allaah says (interpretation of the meaning): 

“Surely, the religion (i.e. the worship and the obedience) is for Allaah only [al-Zumar 39:3] 

“Say (O Muhammad): ‘Allaah Alone I worship by doing religious deeds sincerely for His sake only’”[al-Zumar 39:14]

 In al-Saheeh it is narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “The most deserving of my intercession are those who say Laa ilaaha ill-Allaah sincerely from the heart or from the soul.”

 The seventh condition is love for this word and for what it implies and indicates, and love for the people who act upon it and adhere to its conditions and hate whoever or whatever goes against it. Allaah says (interpretation of the meaning):

 “And of mankind are some who take (for worship) others besides Allaah as rivals (to Allaah). They love them as they love Allaah”[al-Baqarah 2:165]

 Allaah tells us that those who believe love Allaah more, because they do not associate anything with Him in that love, as is done by those among the mushrikeen who claim to love Him but who also take others as rivals to Him whom they love as they love Him. 

In al-Saheehayn it is narrated from Anas that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “No one of you truly believes until I am more beloved to him that his son, his father and all of mankind.”