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The Explanation of Hadith Jibril about Iman - Page 13

ثم بَعدَ موتِ البِشَرِ يموتُ الملائِكَةُ، وءاخرهم موتًا عَزرائيلُ, قالَ بعضُ العلماءِ: يُستثنى خَزَنةُ الجنةَِ وخَزَنَةُ جهَّنَم وحَمََلةُ العرشِ والحُورُ والوِلدَان. ثمّ بعدَ ذلك يُحيي اللهُ إسرافيلَ الذي كانَ نَفَخَ في الصُّورِ المرّةَ الأولى، ثم يَنفُخُ مرّةً ثانيةً وذلكَ بعد أربعين عامًا فيقومُ الأمواتُ من قبورِهِم تنشق عنهم القبور ومن تلاشت جثته الله يجمعها وكذلك من أكلته السباع لا يُستثنى أحد وهذا يسيرٌ على اللهِ قال تعالى: ﴿وَنُفِخَ فِي الصُّورِ فَإِذَا هُم مِّنَ الأَجْدَاثِ إِلَى رَبِّهِمْ يَنسِلُونَ

سورة يس / 51.

 

 

After the death of the humans, the angels will die, the last of them to die would be ^Azrail. Some scholars said: Except for the angels in charge of Paradise, the angels in charge of Hellfire, those who carry the Throne, al-Hur, and al-Wildan. After that Allah will bring Israfil back to life, who had already sounded the horn the first time, he will sound it a second time; forty years after the first one; making the dead people come out of their graves. The graves would crack open, the one whose corpse has decayed totally Allah would assemble it, also those who were eaten up by the beasts; no one will be exempted and this is an easy matter to Allah.

ثم الناس كلهم يحشرون، كلهم يجمعون في مكان واحد وكل واحد يكون بحسب حاله المؤمنون الله يجعل لهم نور ويكونوا سعداء والكفار تَسوَدُ وجوههم لأنهم ما كانوا يعتقدون بيوم القيامة، فلما يروا ذلك تكاد تتقطع قلوبهم من شدة الفزع.

ثم بعد ذلك يحاسب العباد على أعمالهم كل ما فعله الإنسان في هذه الدنيا يحاسب عليه إن كان خيرًا أو شرًا الملائكة تخرج كتابه، كل شئ مكتوب فيه، كذلك يوم القيامة شديدٌ إلا على من هَوَّنَ اللهُ عليه فالويلُ للذي لا يؤمِنُ بِهَذا اليوم والخسران لمن لا يعد لهذا اليوم لأن الله وصفه: يوم لا ينفع مالٌ ولا بنون إلا من أتى اللهُ بِقَلبٍ سَليم. لماذا ذَكَرَ اللهُ القَلبَ أي الذي يحمل يوم القيامة في قلبه عقيدة التوحيد خاليًا من التشبيه والتعطيل.

ثم الإنسان يوم القيامة لا يستطيع أن يفر مما فعل، الله يُشهِدُ عَليهِ أعضاؤه، يده تتكلم تنطق تقول: يا رب كفر بك، والرجلُ تتكلم تقول: يا ربُ عصى بي؛ ويقول الكافرون لجلودهم: لماذا شهدتم علينا؟ فيقولون: أنطقنا الذي أنطَقَ كُلَّ شَئ.

فويلٌ لمن لا يؤمن ويعد لذلك اليوم العظيم.

Then all of the people will be assembled in one place, every one would be according to his status. Allah has made illuminations for the believers, they will be delighted. The blasphemers will have their faces turn black because they did not use to believe in the Day of Judgment, their hearts would be just about to be ripped off due to their extreme fear.

Then after that will be the Questioning (Hisab) of the slaves about their deeds. What the entire person did in this world will be brought for settlement of account, whether it was good or evil, the angels would have his book displayed for him; everything is recorded in it. The Day of Judgment is severe except for those whom Allah has made it easy for them. Woe to the one who does not believe in this day and what a loss for the one who does not prepare for it, because Allah described it as the day when no money or offspring would benefit one except those who would die with a heart clear of blasphemy. It means the one who carries the Creed of Tawhid on the Day of Judgment and is clear of likening Allah to His creations (tashbih) and from denying the existence of Allah (ta^til).

The person will not be able to run away on the Day of Judgment from what he did. Allah will make his body parts testify against him, his hand would speak, it would say: O Lord, he had blasphemed and disbelieved in You. The leg would speak, it would say: O Lord he used me to disobey you. The blasphemers would say to their skin: Why did you testify against us? They would say: The One Who made everything speak, made us speak.

So, woe to the one who does not believe and does not prepare for that great day.

بقي من بيان حديث جبريل المشهور: " وَتُؤْمِنَ بالقَدَرِ خَيْرِهِ وَشَرِّهِ":

فيجبُ الإيمان أن كُلَّ ما يَحصُلُ في هذا العالم يحصل بمشيئة الله تعالى، وبخلق الله، وبقَدَرَ الله. ومعنى القَدَر إذا أُريدَ بِهِ صفةُ اللهِ عَزَّ وَجَلَّ تدبيرُ الأشياءِ على وَجهٍ مُطَابِقٍ لِعِلمِ اللهِ ومشيئَتِهِ الأزليين، أو بعبارةٍ اُخرى جعل كلِّ شئ على ما هو عليه. وأما إذا أُريدَ المَقْدُورُ أي المخلوق –كما هو هنا– فإنه يَعنِي ما يَحْصُلُ بتقديرِ اللهِ، لذلك هو يَنْقَسِمُ إلى خَيرٍ وشر. أما القدر بمعنى صِفَةِ اللهِ فلا يجوزُ أن يُقَالَ عَنهُ إِنَّ منهُ خيرًا ومنه شرًا، وإنما تقدير اللهُ حَسَنٌ، أما المْقدُور فمنه خير ومنه شر.

The Messenger of Allah sallallahu ^alayhi wa sallam said: “And to believe in destiny (qadar)--both good and evil.”

The Arabic term “qadar’ can mean ‘Destining’ and it can mean ‘destiny’. It is obligatory to believe that everything that happens in this universe happens according to the Will of Allah, by the Creating of Allah, and by the Destining (Qadar) of Allah. Destining, when used to mean the eternal attribute of Allah, means Allah’s managing things and make them occur in accordance with His eternal Will and Knowledge. In other words, it is making things the way they are.

However, destiny (qadar) is used in the above text to mean the created thing. It refers to that which happens according to the Destining (Qadar) of Allah. This is why it is divided into what is good and what is evil. It is not permissible to say about the Destining (Qadar) of Allah which is the attribute of His Self, that some is good and some is evil. The Destining (Qadar) of Allah is good. However, as to that which happens, i.e., the created things, some of them are good and some of them are evil.

فالمُسْلِمُ يَعْتَقِدُ أَنَّ اللهَ تَعَالَى هُوَ خَالِقُ كُلِّ شَئ وَأَنَّ الخَيرَ والشَرَ بِتَقديرِ اللهِ تَعَالَى، الخيرُ قَدَّرَهُ اللهُ وَيُحِبُهُ والشرُ قَدَّرهُ اللهُ ولا يُحِبِهُ وكله بتقدير الله تعالى.

اللهُ تَعَالى خَلَقَ إِبليس ولا يُحِبُهُ وَخَلَقَ الملائكةَ ويحبهم وكذلك خَلَقَ الخيرَ وأَجراهُ وَيُحِبُهُ وكذلك خلق الشر والمعاصي ولا يحبهم إنما هم بخلقه.

The Muslim believes that Allah ta^ala is the Creator of everything, and that the good and the evil are Decreed by Allah ta^ala. The good is decreed by Allah and He accepts it, the evil is decreed by Allah; however, He does not accept it; both of them are decreed by Allah.

Allah ta^ala created Iblis and does not accept him, He created the angels and He accepts them. Also, He created the good and made it occur and accepts it, He created evil and sin too and does not accept them although He created them.

فلا يجوز أن يُعتَقَد أنَّ الخيرَ بخلقِ اللهِ وأَنَّ الشَرَ لَيسَ بِخَلقِ الله لأَنَّ ذلك يتضمن وجود خالق غير الله، واللهُ تَعَالى يَقُول: ﴿هَلْ مِنْ خَالِقٍ غَيْرُ اللهِ سورة فاطر / 3. معناه أَنَّ اللهَ هُوَ وَحدَهُ خَالِقُ كُلِّ شَيء.

القَدَرية فِرقَةٌ قَديمَةٌ كانت ظَهَرَت مُنذُ اَكثرَ من تسعمائة سنة سُميَت بالقَدَرية لأنهم يُنكِرونَ القَدَر، هؤلاء قالوا: الله ما خلق الشر، والمسلمون كفروهم وضللوهم.

الرسول عليه الصلاةُ والسلام أخبَرَ عنهم فقال: "لكل أُمَّةٍ مَجُوسٌ، وَمجُوسُ هَذِهِ الأُمَّةِ الذينَ يَقُولونَ لاَ قَدَر" رواه أبو داَوُد.

It is not permissible to believe that the good is created by Allah and the evil is not created by Allah because this would entail that there is a creator other than Allah, Allah said:

﴿هَلْ مِنْ خَالِقٍ غَيْرُ اللهِ

It means that Allah is the only One Who created everything.

Al-Qadariyyah is an old faction which appeared over nine hundred years ago it was named “al-Qadariyyah” because they deny Destining (Qadar), those ones said: Allah did not create evil, Muslims judged them as blasphemers and misguided people.

The Prophet sallallahu ^alayhi wa sallam said:

"لكل أُمَّةٍ مَجُوسٌ، وَمجُوسُ هَذِهِ الأُمَّةِ الذينَ يَقُولونَ لاَ قَدَر"

It means: “Every nation has Magians (fire worshippers) and the Magians of this nation are those who say there is no Destining (Qadar).” Narrated by Abu Dawud.

المجوسُ يعبدون ءالهان من دون الله، إِلَهُ للخير وَإِلَهُ للشر يقولون في لغتهم الفارسية أنَّ الضوء إِلَهُ الخيرِ والظلام إِلَهُ الشر، إِسمهم إِهرامان ويزدان لذلك يشعلون الضوء ليلَ نهار. الرسول عليه الصلاة والسلام شَبَهَ القَدَرية بالمجوس سلكوا مسلكهم لأنهم جعلوا إِلَهًا للخير وإِلَهًا للشر.

The Magians worship two gods, a god for the good and a god for the evil as they claim. They say in their Persian language that light is the god of the good, and darkness is the god of the evil. Their respective names are: Ihraman and Yazdan, and that is why they light fire during night and day. The Messenger of Allah sallallahu ^alayhi wa sallam likened the Qadariyyah to the Magians because they followed their route by believing that there is a god for the good and a god for the evil.

كان يوجد شخص في أواخر أيام الصحابة اسمه غيلان الدمشقي، كان سيدنا عثمان ابن عفان هو أعتقه، كان عبدًا مملوكًا، ثم هذا أزاغ الله قلبه، صار يقول: الأعمال التي نحن نعملها، نحن نخلقها، بمشيئتنا نحن نخلقها، صار يوسوس لهذا ولهذا ولهذا، صار شرُّه كبيرًا، ثم أيام عمر بن عبد العزيز الخليفة الراشد عند نهاية المائة الأولى بلغ خبره عمر بن عبد العزيز رضي اللهُ عَنهُ، فطلبه وقال: "أنت بلغني أنك تقول تتكلم بكذا، في القدر" فقال: "يا أمير المؤمنين يكذبون عليَّ " هو كان عمر بن عبد العزيز له هيبة بالتقوى، ليس كبعض الملوك الذين كانوا من عشيرته مبذرًا مسرفًا متعجرفًا متكبرًا، كان من أشد الناس تواضعًا، ورافضًا للتنعم لا يتنعم، حتى إنه عندما يصلي في بيته يفرش ترابًا ليسجد على التراب، من أجل التذلل لله، ما تجرأ غيلان أن يقول : نعم أنا قلت كذا، بل قال: "يكذبون عليَّ يا أمير المؤمنين" سيدنا عمر ما اطمئن قلبه لكلامه، قال: "إِنْ كَانَ في قَلبِكَ خلاف ما تقول بلسانك، الله تعالى يذقيك حرَّ السيف" يعني تقتل، يقطع رأسك بالسيف.

There was a person in the last days of the Companions, his name is Ghaylan ad-Dimashqiyy, our Master ^Uthman Ibn ^Affan freed him since he was an owned slave, then Allah ta^ala made his heart become perverted, he started to say: “We created the deeds we make; we create it with our will.” He started to whisper to this and that and that, until his evil became enormous.

At the end of the first one hundred years and during the days of ^Umar Ibn ^Abdul-^Aziz, the rightly guided Caliph, ^Umar heard about Ghaylan, he called upon him and said: “It had reached me that you are talking about Destining (Qadar).” He said: “They lie about me, O Amir of the Believers.”

^Umar Ibn ^Abdul-^Aziz had an awe due to piety, not like the other kings from his clan. He was neither a heavy spender nor an arrogant; rather, he was among the most humble people who refused to live in extravagance. Whenever he used to pray in his house, he used to spread soil so that he will prostrate on soil out of humbleness to Allah. Ghaylan did not dare to say: “Yes I said so.” Rather he said: “They lie about me, O Amir of the Believers.” Our Master ^Umar was not satisfied with his words. He said to him: “If there is in your heart what is contrary to what you are saying, then may Allah let you die with the sword.” This means: That you will be killed, your head will be cut with the sword if there is in your heart what is contrary to what you are saying.

ثم بعد وفاة عمر بن عبد العزيز رضي الله عنه وفي خلافة هشام بن عبد الملك عاد غيلان ينشط بدعوة القدرية، فقال له هشام: " أنت تتكلم في القدر؟" قال: "نعم يا أمير المؤمنين، إن شئت اجمعني بشخص يناظرني". فقال هشام: "من لهذا القدري؟" قالوا: "ليس له إلا الأوزاعي" وكان يسكن مشارف بيروت وهو من أكابر العلماء. الخليفة أرسل في طلبه من بيروت إلى دمشق جمعه في مجلس واحد معه فقال: "إن أُقيمت عليه الحجة نقطع رأسه". فتكلم غيلان نطق بعقيدة القدرية، قال عنه الأوزاعي: "كافر، ورب الكعبة يا أمير المؤمنين" غلبه، فقال غيلان: "أصابتني دعوة ذلك الرجل الصالح" يعني عمر بن عبد العزيز. قَطَعَ يَديهِ وَرِجلَيهِ ثُمَّ قَطِع رأسه وَعَلَقَهُ على باب دمشق ثلاثة أيام حتى يعرف أَنَّ هذا لا يحمل عقيدة أهل السنة والجماعة بل عقيدة مخالفة لها.

Then after the death of ^Umar Ibn ^Abdul-^Aziz, may Allah raise his rank, and during the Caliphate of Hisham Ibn ^Abdul-Malik Ghaylan became again active in calling for the belief of the Qadariyyah. Hisham called on him and said: “Are you talking about the matter of Destining?” He said: “Yes, O Amir of the Believers; if you wish let me meet with whoever would debate me.” Hisham said: “Who would debate this one who carries the creed of the Qadariyyah?” The people said: “Al-Awza^iyy”.

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One becomes a Muslim by believing in the Two Testifications of Faith (referred to in Arabic as ash-Shahadatan) and uttering them with the intention of leaving out blasphemy.

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