4.0 Arsh[3] - the throne of Allah (SWT)
4.1 When used in the sense of a throne, `Arsh throws up two connotations: that of (i) a high chair, and (ii) one from which authority issues which implies the additional connotation of dominion and authority. The Arabs say, “So and so lost his `Arsh,” meaning he lost his kingdom or authority (Lisan and Taj).
Ibn `Abbas said that the `Arsh (of the Rahman) has been so named because of the great height at which it is placed.
Not much is known about the `Arsh al-Rahman except that it was on Water (and still rests on it: Ibn Mas`ud); that it has posts (qawa’im, or saq: Bukhari[4]); and that it is borne by angels; but it is not known what the nature of the “Water” is on which it is placed. It makes a noise similar to the noise of a new leather saddle on an animal (Abu Da’ud). It is something palpable. The Prophet[5] (SAW) said, “Do not declare me superior to other Prophets (SAW). When the people swoon on the Day of Judgment, I would be the first to come to myself, and lo, I will find Musa (SAW) holding on to one of the qawa’im (posts) of the `Arsh.” A report says that the `Arsh shook at the death of Sa`d ibn Mu`adh (Bukhari).
The `Arsh is on top of all that exists. Immediately under it is Water; under it is the Kursiyy, followed by Jannatu al-Firdaws[6], after which are the seven heavens. The travel distance between the Kursiyy and the `Arsh is five hundred years; between the Kursiyy and the first heaven it is again five hundred years, being the same between each of the heavens below, while the distance between the earth and the first firmament is also five hundred years (Majma`).
The `Arsh overarches the seven heavens in the shape of a dome (Abu Da’ud).
This should explain the Hadith[7] that says that the sun prostrates itself below the `Arsh where it will end when ultimately withdrawn (Bukhari). Anas said that the records (of deeds) are stored under the `Arsh. On Judgment Day Allah[8] will send across a (powerful) wind that will fly the records into either the right hands or left hands of the people.
During his Nocturnal Journey the Prophet (SAW) found three persons sitting under the `Arsh. Jibril[9] informed him that they were Ibrahim (SAW), Musa (SAW) and `Isa (SAW) waiting to meet him (Majma`). A Hadith preserved by Muslim says: “The spirits of the martyrs are in the form of green birds that fly about as they wish in Paradise[10]. (By evening) they return to the lanterns (qanadil) hung by the `Arsh.”
The Qur’an[11] informs us that on the Day of Judgment “it will be borne by eight;” about which Ibn `Abbas said that those will be eight rows of angels whose numbers are unknown. Qurtubi remarked that in truth none bears the bearers of the `Arsh but Allah. Raghib has remarked that no one knows what exactly the `Arsh is. The imaginary figure drawn by the masses reflects no truth in reality. But the report that the Prophet (SAW) will occupy a seat by the right hand side of Allah on the `Arsh has been treated by most scholars as untrustworthy. (Ibn Jarir Tabari’s house was stoned for questioning this report).
4.2 Order in Creation
We have an interesting report in this connection in the Sahihayn. The Prophet ((SAW)) was addressing the Banu Tamim delegation in Madinah saying, “Accept the good news.” They responded, “You have given us enough of good news. Now give us (some material help).” He turned to the group that had arrived from Yemen and said, “Accept the good news O people of Yemen.” They said, “We accept. So, tell us about the beginning of this affair as to what it was like?” He replied, “Allah was there before anything else. His `Arsh was on water. Then He wrote everything (that was to be) in the Tablet.” (The Hadith demonstrates how much the Yemenis cared for knowledge).
The narrator - `Imran ibn Hussain - added at this point, “But just then a man came up to me and said, ‘`Imran, your camel has broken loose.’ I ran out after it and so I do not know what he said after that.”
As regards its resting on Water, we do not know what Water it was, where, and in what form and condition it existed then or now; nor do we know the manner of the `Arsh resting on it. We have no way to answer these questions. It is impossible to add a note to the text for lack of a reliable source of knowledge. Science cannot unravel these truths. To search for concurrence of the Qur’anic truths in scientific statements is betrayal of seriousness in one’s faith.
(b) Size
The seven heavens are no more in size before the Kursiyy than a grain of sand in a field; and the Kursiyy is no more before the `Arsh than a grain of sand in a field. To get some idea of the sizes involved, the following Prophetic words may be kept in mind, “I have been allowed to say that one of the angels that carries the `Arsh (is so huge) that between his ear-lobe and shoulder is the (travel) distance of seven hundred years” (Majma`).
© Importance
The Prophet ((SAW)) said: “When Allah (swt) had created the creations He declared a law (unto Himself) which is with Him above the `Arsh (to the effect), ‘My mercy shall overcome My anger’” (Sahihayn).
The Prophet (SAW) was given the ending passage of Surah al-Baqarah from a treasure beneath the `Arsh, which no Prophet (SAW)had been given before him’ (Majma`); he also said: “Paradise has a hundred levels that Allah has prepared for the Mujahidun[12] in His path. Between each level is a distance equal to the distance between the earth and the heaven. Therefore, when you ask, ask for Jannatu al-Firdaws[13]. It is the best part of Paradise and in the loftiest area, directly under the `Arsh of al-Rahman ... from there it is that the rivers of Paradise spring out” (Sahihayn).
Qatadah said: “We used to hear (from our elders) that an honest trader will be one of the seven in the shade of the `Arsh on the Day of Judgment” (Ibn Jarir). Those who loved each other for the sake of Allah, will be seated by the right side of the `Arsh on the Day of Judgment (Majma`). One of the seven things that Abu Dharr[14] mentioned (Musnad[15] of Ahmad) as being enjoined by, (as he said), “his friend” is that, “I should often say the words that are from the treasure below the `Arsh”.
(d) Angel Jibril/Jibrail (AS)[17]
The most illustrious of angels, usually the Revelation-carrier is Angel Jibril/Jibrail (AS).
He is referred to al-Ruh in several parts of the Qur'an, perhaps because Revelation gives life to the soul, and hence Revelation-carrier is Ruh, as Revelation itself has been referred to as Ruh. He has also been referred in the Qur'an and Sunnah as Ruh al-Quds (the Holy Spirit), and probably the allusion by Jesus Christ in the Gospels by the Holy Ghost is to Jibril. His outstanding quality is “Al-Ameen.” Most of the times he appeared before the Prophet (SAW) in the form of `Urawah b. Mas`ud.
The Jews told the Prophet (SAW)that one of the reasons they could not accept him as a Prophet (SAW) was, as he admitted, Jibril brought Revelation to him, and Jibril was their enemy.
5.0 Istawa’ `ala al-`Arsh – Firmly established on the Throne
None of the pious predecessors has said in reference to “Istawa’ `ala al-`Arsh” that Allah is settled on the `Arsh. Imam Malik[18] and Umm Salamah said: “Istawa’ is (linguistically) known, the `how’ of it is unknown, belief in it is a religious requirement, and seeking details is innovation.”
Some scholars have added that our Lord is now as He was (before the creation of the `Arsh) as follows: He (Allah) then firmly established Himself over the Throne[19] Translated by Hamood Aleem
“He (Allah Most High) then firmly established (istawa) Himself over the Throne” (Qur’an 7:54) means He firmly established Himself over the Kingly Throne and began decreeing orders (ahkams) in the heavens and the earth. In the tafsir (exegesis) of [the verse] “He then firmly established Himself over the Throne”, it is safer to adopt silence in agreement with the methodology of the salaf (pious predecessors) and that is also majority view although the muta’akhirin (scholars of the later generations) have opened the doors for ta’wil (interpretation).
The ta’wil which has been done in this place is extremely latif (delicate), the gist of which is that [the act of] being seated on the throne is figuratively used to express the decreeing of orders and the administrating of affairs. Hence, it is said that following a certain king, such a person sat on the throne. This is even if he still has not had the opportunity to sit on the [physical] throne. The meaning of this statement is that after the king this person became ruler and took the administration of the kingdom in his hands. This same usage has been used in the Qur’an, where the intended meaning is that Allah Most High, having brought the heavens and the earth etc. into existence, began decreeing orders and administrating over affairs .
In another verse, istawa ‘ala al-’arsh[20] is followed by [the words] yudabbir al-amr [he administers the affairs] , which can be considered the exegesis of istawa ‘ala al-’arsh which in turn corroborates this ta’wil. Furthermore, in this verse, istawa ‘ala al-’arsh is followed by the verse: “He covers the day with the night that pursues it swiftly. (He created) the sun and the moon and the stars, subjugated to His command. Lo! To Him alone belong the creation and the command. Glorious is Allah, the Lord of all the worlds.” (Qur’an, 7:54). This expresses [the meaning of] administrating over affairs, after which no objection remains because Allah Most High is free from being seated on a throne.
The response to the doubt that arises from this verse is that istawa ‘ala al-’arsh has been used figuratively such that the intended meaning is of administrating over affairs because this is the meaning of being seated on a throne that is commonly understood. Consequently, where the muta’akhirin have introduced other ta’wils they have also given consideration to this [above mentioned] ta’wil. Insha’Allah (Allah willing), this is the most latif ta’wil[21]. End quote.
6.0 Lawh Al-Mahfuz[22] - Preserved Tablet
Reports say that Al-Lawh al-Mahfuz was the first thing to be created and is preserved in Bayt al-Ma`mur directly under the ‘Arsh, in the seventh heaven. It is of length 100 years. Before creating anything else Allah ordered the Pen (the second creation) to write. It asked what it was to write. It was told, “All that is going to be.” (According to other reports, “Write down My knowledge, about My creations, until the Day of Judgment”). So it wrote down all that was to be on the Lawh al-Mahfuz. Thus, there is not a single thing that is to happen, or it will be, small or big, is written down in the Lawh al-Mahfuz, exactly qualified and quantified along with details of when and where it will be and when it will be destroyed. No change can take place in what is written, unless Allah wills, who has the power to erase. It is reported of `Umar ibn al-Khattab that he used to say, “My Lord. If You have written me among the fortunate ones (the Su`ada’), then affirm it. But if You have written me among the wretched ones (the Ashqiya’), then erase it.” The Qur’an said (13: 39): “Allah erases what He will, or confirms. And with Him is the Mother of the Book.”
The Lawh al-Mahfuz is also known as Umm al-Kitab[23] (Mother of the Books), accordingly, whenever the Qur’an said, “in the Book”, the allusion is to the Lawh al-Mahfuz. The Qur’an was there in it before being sent down to Bayt al-`Izzah[24], from which it was sent down piece-meal to the Prophet (SAW) in 23 years.
7.0 Bayt Al Izzah[25]
Another name for Al Baytal-Mamur[26]. The Qur’an was sent down as one whole from the Zubur (Al Lawh al Mahfuz) to the Al Baytal-Mamur (also known as Bayt al `Izzah) at the firmament nearest to the earth, in Ramadan[27], in the night of Laylatu Al-Qadr[28].
8.0 Bayt Al Mamur[29] - Much Frequented House
Bayt al-Ma`mur (the Much-frequented House) is located in the seventh firmament, which is the mataf of those in the heavens, that is, the House around which those in the heavens circumambulate. Everyday 70,000 angels enter into it, and never have the chance to come back to it.
The Qur’an was sent down as one whole from the al-Lawh al-Mahfuz (which is above the `Arsh) to the Bayt al Ma`mur (also known as Bayt al `Bayt Al-Izzah) in one whole, in Ramadan, in the night of Qadr[30]. Some scholars have suggested that there is a Bayt al-Ma’mur in every firmament, which is the Ka’bah[31] of that firmament.
During his nocturnal journey, the Prophet (SAW) found Ibrahim[32] (SAW) resting against the Bayt al-Ma’mur in the seventh heaven.
9.0 Laylatu Al-Qadr[33] - Night of Power or Glory
The Night of Power, Glory, or Determination; so rendered in English because of its grandiosity, nobility and honor; and for the fact that people’s fate is determined for the ensuing year; whose identification sign is that the next day’s Sun rises as a white disk without its usual heat and effulgence of light.
Ahadith identify it as one of the odd last ten nights of Ramadan (21st, 23rd, 25th, 27th and 29th), which Allah described (Surah[34] 97) as better than one thousand months, (83 years and four months). The knowledge of the exact night has been withheld perhaps to encourage the servants to search for it in every odd night of the last ten days, thus earning great measures of rewards. However, there are more opinions about it being on the 27th of Ramadan than for any other night.
According to some accounts it can fall on any of the nights of Ramadan, change from Ramadan to Ramadan, and fall on different nights at different regions of the planet within the same month.
In reply to `A’isha’s (RA) inquiry regarding what should be said if one were to be in it, the Prophet(SAW) answered, say, Allahumma Innaka Afu’un Tuhibbul Afwa Fa’af Anniy.
Article on Predestination, Qadar, Pre-Ordained Decree, Destiny, Arsh etc In Islam
Assembled by Abba Abana, Kubwa, Abuja, Nigeria
Emails:gonidamgamiri@yahoo.com; mallam.abana@yahoo.com
M-Tel +2348023746371 (Only SMS),
Dated 29th October 2013
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah. As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu
Praise be to Allaah; we seek His help and His forgiveness. We seek refuge with Allaah from the evil of our own souls and from our bad deeds. Whomsoever Allaah guides will never be led astray, and whomsoever Allaah leaves astray, no one can guide. I bear witness that there is no Allah but Allaah, and I bear witness that Muhammad is His slave and Messenger.
Let us briefly establish and address ‘’Predestination, Qadar, Pre-Ordained Decree, Destiny, Arsh’’ etc in accordance to the Islamic concept. Fellow brothers and sisters (Muslims)! Fear Allah as He should be feared and keep your duty to Him.
Let us briefly establish and address ‘’Predestination, Qadar, Pre-Ordained Decree, Destiny, Arsh’’ etc in accordance to the Islamic concept. Fellow brothers and sisters (Muslims)! Fear Allah as He should be feared and keep your duty to Him.
1.0 Introduction
Allah knows, but you don’t… Have you ever heard about something called pre-destiny or predestination or fate or Qadr?
In this article we deliberate ‘’Understanding Qadar and Pre-Ordained Decree (Destiny) most difficult aspect of article of faith for some people’’.
We further briefly show what Arsh; which is the throne of Allah (SWT). What do you know about the Arsh? Then we briefly explain the Order in Creation; Size, Importance, Angel Jibril/Jibrail (AS), Istawa’ `ala al-`Arsh – Firmly established on the Throne, Lawh Al-Mahfuz - Preserved Tablet. Bayt Al Izzah, Bayt Al Mamur the Much Frequented House, Laylatu Al-Qadr which is broadly known to all as Night of Power or Glory {The Night of Power, Glory, or Determination} in the month of Ramadan.
A question was raised on, ‘’what things affect Qadr (what has already been written for us)?’’, Can lifespan be changed on death? Can we change our destiny by “dua”?
2.0 Understanding Qadar[1]
But do you know Qadr is actually one of the articles of a faith of a Muslim? Once when the Angel Gabriel came to Muhammad (SAW) he asked the prophet Muhammad (SAW) so that the people would hear the answer: “What are the beliefs in Islam?” And Prophet Muhammad (SAW) said “The beliefs in Islam are to believe in Allah, His angels, His books, His prophets, resurrection (when people are resurrected and brought back to life again), and finally the sixth point is to believe in the Qadar”.
So that is a principle. That is one of the things Muslims must believe to even be a Muslim. Prophet Muhammad (SAW) also said that eventually would be a time when Muslims would be arguing about this point, ‘’Qadar’’.
Well, if you really believe that there is Allah and you believe that He is perfect and He doesn’t make any mistakes, then what is wrong with the idea that He makes something that could never go wrong? He created something, designed something and put it into motion knowing from the beginning exactly how it would come out. After all, He is Allah and He is far beyond anything we can imagine.
You would say “Well, if this is true, if Allah already knows everything that is going to come out, and if Allah has the power behind that, then how would it be fair that somebody would be rewarded for any good thing they did, or somebody else would be punished for any bad that they did because in effect they would really do it because Allah wanted them to do it anyway, so how would it be fair? How would there be any justice or fairness if it’s already a done deal, if it’s already going to happen? So why should I even bother? I’m going to die on a certain day, I’m going to eat a certain food on this day and I’m going to do this and that. It’s already written, so how is that fair, and why would I bother?”.
The prophet Muhammad (SAW) heard somebody asking about this and he told him “Even though, you have to work and do your good deeds as much as you can because you don’t know the outcome, do you?”
3.0 Pre-Ordained Decree (Destiny)[2]
3.1 Qadar, Pre-Ordained Decree, Destiny etc
1) وَمَا ڪَانَ لِنَفۡسٍ أَن تَمُوتَ إِلَّا بِإِذۡنِ ٱللَّهِ كِتَـٰبً۬ا مُّؤَجَّلاً۬ۗ وَمَن يُرِدۡ ثَوَابَ ٱلدُّنۡيَا نُؤۡتِهِۦ مِنۡہَا وَمَن يُرِدۡ ثَوَابَ ٱلۡأَخِرَةِ نُؤۡتِهِۦ مِنۡہَاۚ وَسَنَجۡزِى ٱلشَّـٰكِرِينَ
No self can die except with Allah's permission, at a predetermined time. If anyone desires the reward of this world, We will give him some of it. If anyone desires the reward of the hereafter, We will give him some of it. We will recompense the thankful. (3:145)
2) ثُمَّ أَنزَلَ عَلَيۡكُم مِّنۢ بَعۡدِ ٱلۡغَمِّ أَمَنَةً۬ نُّعَاسً۬ا يَغۡشَىٰ طَآٮِٕفَةً۬ مِّنكُمۡۖ وَطَآٮِٕفَةٌ۬ قَدۡ أَهَمَّتۡہُمۡ أَنفُسُہُمۡ يَظُنُّونَ بِٱللَّهِ غَيۡرَ ٱلۡحَقِّ ظَنَّ ٱلۡجَـٰهِلِيَّةِۖ يَقُولُونَ هَل لَّنَا مِنَ ٱلۡأَمۡرِ مِن شَىۡءٍ۬ۗ قُلۡ إِنَّ ٱلۡأَمۡرَ كُلَّهُ ۥ لِلَّهِۗ يُخۡفُونَ فِىٓ أَنفُسِہِم مَّا لَا يُبۡدُونَ لَكَۖ يَقُولُونَ لَوۡ كَانَ لَنَا مِنَ ٱلۡأَمۡرِ شَىۡءٌ۬ مَّا قُتِلۡنَا هَـٰهُنَاۗ قُل لَّوۡ كُنتُمۡ فِى بُيُوتِكُمۡ لَبَرَزَ ٱلَّذِينَ كُتِبَ عَلَيۡهِمُ ٱلۡقَتۡلُ إِلَىٰ مَضَاجِعِهِمۡۖ وَلِيَبۡتَلِىَ ٱللَّهُ مَا فِى صُدُورِڪُمۡ وَلِيُمَحِّصَ مَا فِى قُلُوبِكُمۡۗ وَٱللَّهُ عَلِيمُۢ بِذَاتِ ٱلصُّدُورِ (١٥٤)
Then He sent down to you, after the distress, security, restful sleep overtaking a group of you, whereas another group became prey to anxious thoughts, thinking other than the truth about Allah-thoughts belonging to the Time of Ignorance- saying, 'Do we have any say in the affair at all?' Say, 'The affair belongs entirely to Allah.' They are concealing things inside themselves which they do not disclose to you, saying, 'If we had only had a say in the affair, none of us would have been killed here in this place.' Say, 'Even if you had been inside your homes, those people for whom killing was decreed would have gone out to their place of death.' So that Allah might test what is in your breasts and purge what is in your hearts. Allah knows the contents of your hearts. (3:154)
3) هُوَ ٱلَّذِى خَلَقَكُم مِّن طِينٍ۬ ثُمَّ قَضَىٰٓ أَجَلاً۬ۖ وَأَجَلٌ۬ مُّسَمًّى عِندَهُ ۥۖ ثُمَّ أَنتُمۡ تَمۡتَرُونَ (٢)
It is He Who created you from clay and then decreed a fixed term, and another fixed term is specified with Him. Yet you still have doubts! (6:2)
4) (٣٤) وَإِن كَانَ كَبُرَ عَلَيۡكَ إِعۡرَاضُہُمۡ فَإِنِ ٱسۡتَطَعۡتَ أَن تَبۡتَغِىَ نَفَقً۬ا فِى ٱلۡأَرۡضِ أَوۡ سُلَّمً۬ا فِى ٱلسَّمَآءِ فَتَأۡتِيَہُم بِـَٔايَةٍ۬ۚ وَلَوۡ شَآءَ ٱللَّهُ لَجَمَعَهُمۡ عَلَى ٱلۡهُدَىٰۚ فَلَا تَكُونَنَّ مِنَ ٱلۡجَـٰهِلِينَ (٣٥)
If their turning away is hard on you, then go down a tunnel deep into the earth, if you can, or climb up a ladder into heaven, and bring them a Sign. If Allah had wanted to He would have gathered them all to guidance. So do not be among the ignorant. (6:35)
5) وَلِكُلِّ أُمَّةٍ أَجَلٌ۬ۖ فَإِذَا جَآءَ أَجَلُهُمۡ لَا يَسۡتَأۡخِرُونَ سَاعَةً۬ۖ وَلَا يَسۡتَقۡدِمُونَ (٣٤)
Every nation has an appointed time. When their time comes, they cannot delay it a single hour or bring it forward. (7:34)
6) لَّوۡلَا كِتَـٰبٌ۬ مِّنَ ٱللَّهِ سَبَقَ لَمَسَّكُمۡ فِيمَآ أَخَذۡتُمۡ عَذَابٌ عَظِيمٌ۬ (٦٨)
Were it not for a prior decree which had already proceeded from Allah, a terrible punishment would have afflicted you on account of what you took. (8:68)
7) قُل لَّن يُصِيبَنَآ إِلَّا مَا ڪَتَبَ ٱللَّهُ لَنَا هُوَ مَوۡلَٮٰنَاۚ وَعَلَى ٱللَّهِ فَلۡيَتَوَڪَّلِ ٱلۡمُؤۡمِنُونَ (٥١)
Say: 'Nothing can happen to us except what Allah has ordained for us. He is Our Master. It is in Allah that the believers should put their trust.' (9:51)
8) وَمَا كَانَ ٱلنَّاسُ إِلَّآ أُمَّةً۬ وَٲحِدَةً۬ فَٱخۡتَلَفُواْۚ وَلَوۡلَا ڪَلِمَةٌ۬ سَبَقَتۡ مِن رَّبِّكَ لَقُضِىَ بَيۡنَهُمۡ فِيمَا فِيهِ يَخۡتَلِفُونَ (١٩)
Mankind was only one community but then they differed, and had it not been for a prior Word from your Lord, they would already have been judged in respect of the differences between them. (10:19)
9) قُل لَّآ أَمۡلِكُ لِنَفۡسِى ضَرًّ۬ا وَلَا نَفۡعًا إِلَّا مَا شَآءَ ٱللَّهُۗ لِكُلِّ أُمَّةٍ أَجَلٌۚ إِذَا جَآءَ أَجَلُهُمۡ فَلَا يَسۡتَـٔۡخِرُونَ سَاعَةً۬ۖ وَلَا يَسۡتَقۡدِمُونَ (٤٩)
Say: 'I possess no power to harm or help myself except as Allah wills. Every nation has an appointed time. When their appointed time comes, they cannot delay it a single hour or bring it forward.' (10:49)
10) وَمَا مِن دَآبَّةٍ۬ فِى ٱلۡأَرۡضِ إِلَّا عَلَى ٱللَّهِ رِزۡقُهَا وَيَعۡلَمُ مُسۡتَقَرَّهَا وَمُسۡتَوۡدَعَهَاۚ كُلٌّ۬ فِى ڪِتَـٰبٍ۬ مُّبِينٍ۬ (٦)
There is no creature on the earth which is not dependent upon Allah for its provision. He knows where it lives and where it dies. They are all in a Clear Book. (11:6)
11) وَلَٮِٕنۡ أَخَّرۡنَا عَنۡہُمُ ٱلۡعَذَابَ إِلَىٰٓ أُمَّةٍ۬ مَّعۡدُودَةٍ۬ لَّيَقُولُنَّ مَا يَحۡبِسُهُ ۥۤۗ أَلَا يَوۡمَ يَأۡتِيهِمۡ لَيۡسَ مَصۡرُوفًا عَنۡہُمۡ وَحَاقَ بِہِم مَّا كَانُواْ بِهِۦ يَسۡتَہۡزِءُونَ (٨)
If We postpone the punishment for them for a limited time, they will say, 'What is holding it back?' No, indeed! The day it reaches them it will not be averted from them and the things they mocked at will encompass them. (11:8)
12) وَٱصۡنَعِ ٱلۡفُلۡكَ بِأَعۡيُنِنَا وَوَحۡيِنَا وَلَا تُخَـٰطِبۡنِى فِى ٱلَّذِينَ ظَلَمُوٓاْۚ إِنَّہُم مُّغۡرَقُونَ (It was revealed to Nuh:) 'Build the Ark under Our supervision and as We reveal and do not address Me concerning the wrongdoers. They shall be drowned.' (11:37)
13) إِنِّى تَوَكَّلۡتُ عَلَى ٱللَّهِ رَبِّى وَرَبِّكُمۚ مَّا مِن دَآبَّةٍ إِلَّا هُوَ ءَاخِذُۢ بِنَاصِيَتِہَآۚ إِنَّ رَبِّى عَلَىٰ صِرَٲطٍ۬ مُّسۡتَقِيمٍ۬ (٥٦)
(Hud said,) 'I have put my trust in Allah, my Lord and your Lord. There is no creature He does not hold by the forelock. My Lord is on a Straight Path.' (11:56)
14) فَأَمَّا ٱلَّذِينَ شَقُواْ فَفِى ٱلنَّارِ لَهُمۡ فِيہَا زَفِيرٌ۬ وَشَهِيقٌ (١٠٦) خَـٰلِدِينَ فِيہَا مَا دَامَتِ ٱلسَّمَـٰوَٲتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۚ إِنَّ رَبَّكَ فَعَّالٌ۬ لِّمَا يُرِيدُ (١٠٧) ۞ وَأَمَّا ٱلَّذِينَ سُعِدُواْ فَفِى ٱلۡجَنَّةِ خَـٰلِدِينَ فِيہَا مَا دَامَتِ ٱلسَّمَـٰوَٲتُ وَٱلۡأَرۡضُ إِلَّا مَا شَآءَ رَبُّكَۖ عَطَآءً غَيۡرَ مَجۡذُوذٍ۬ (١٠٨)
As for those who are wretched, they will be in the Fire, where they will sigh and gasp, remaining in it timelessly, forever, as long as the heavens and earth endure, except as your Lord wills. Your Lord is the Doer of what He wills. As for those who are glad, they will be in the Garden, remaining in it timelessly, forever, as long as the heavens and earth endure, except as your Lord wills: an uninterrupted gift. (11:106-108)
15) وَلَقَدۡ ءَاتَيۡنَا مُوسَى ٱلۡڪِتَـٰبَ فَٱخۡتُلِفَ فِيهِۚ وَلَوۡلَا كَلِمَةٌ۬ سَبَقَتۡ مِن رَّبِّكَ لَقُضِىَ بَيۡنَہُمۡۚ وَإِنَّہُمۡ لَفِى شَكٍّ۬ مِّنۡهُ مُرِيبٍ۬ (١١٠)
We gave Musa (SAW) the Book and people differed concerning it and had it not been for a prior Word from your Lord, it would already have been decided between them. They are indeed in grave doubt about it. (11:110)
16) لَهُ ۥ مُعَقِّبَـٰتٌ۬ مِّنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ يَحۡفَظُونَهُ ۥ مِنۡ أَمۡرِ ٱللَّهِۗ إِنَّ ٱللَّهَ لَا يُغَيِّرُ مَا بِقَوۡمٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِہِمۡۗ وَإِذَآ أَرَادَ ٱللَّهُ بِقَوۡمٍ۬ سُوٓءً۬ا فَلَا مَرَدَّ لَهُ ۥۚ وَمَا لَهُم مِّن دُونِهِۦ مِن وَالٍ (١١)
Everyone has a succession of angels in front of him and behind him, guarding him by Allah's command. Allah never changes a people's state until they change what is in themselves. When Allah desires evil for a people, there is no averting it. They have no protector apart from Him. (13:11)
17) وَلَوۡ أَنَّ قُرۡءَانً۬ا سُيِّرَتۡ بِهِ ٱلۡجِبَالُ أَوۡ قُطِّعَتۡ بِهِ ٱلۡأَرۡضُ أَوۡ كُلِّمَ بِهِ ٱلۡمَوۡتَىٰۗ بَل لِّلَّهِ ٱلۡأَمۡرُ جَمِيعًاۗ أَفَلَمۡ يَاْيۡـَٔسِ ٱلَّذِينَ ءَامَنُوٓاْ أَن لَّوۡ يَشَآءُ ٱللَّهُ لَهَدَى ٱلنَّاسَ جَمِيعً۬اۗ وَلَا يَزَالُ ٱلَّذِينَ كَفَرُواْ تُصِيبُہُم بِمَا صَنَعُواْ قَارِعَةٌ أَوۡ تَحُلُّ قَرِيبً۬ا مِّن دَارِهِمۡ حَتَّىٰ يَأۡتِىَ وَعۡدُ ٱللَّهِۚ إِنَّ ٱللَّهَ لَا يُخۡلِفُ ٱلۡمِيعَادَ (٣١) وَلَقَدِ ٱسۡتُہۡزِئَ بِرُسُلٍ۬ مِّن قَبۡلِكَ فَأَمۡلَيۡتُ لِلَّذِينَ كَفَرُواْ ثُمَّ أَخَذۡتُہُمۡۖ فَكَيۡفَ ڪَانَ عِقَابِ (٣٢)
Even if there was a Qur'an which moved mountains, or split the earth open or spoke to the dead...! On the contrary! The affair is Allah's altogether. Do those who believe not know that if Allah had wanted to He could have guided all mankind? Those who disbelieve will not cease to be struck by disaster for what they have done-or a disaster will happen close to their homes-until Allah's promise is fulfilled. Allah will not fail to keep His promise. Messengers before you were mocked. I gave those who disbelieved a little more time and then I seized them. How terrible was My retribution! (13:31-32)
18) وَلَقَدۡ أَرۡسَلۡنَا رُسُلاً۬ مِّن قَبۡلِكَ وَجَعَلۡنَا لَهُمۡ أَزۡوَٲجً۬ا وَذُرِّيَّةً۬ۚ وَمَا كَانَ لِرَسُولٍ أَن يَأۡتِىَ بِـَٔايَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ لِكُلِّ أَجَلٍ۬ ڪِتَابٌ۬ (٣٨)
We sent Messengers before you and gave them wives and children. Nor was any Messenger able to bring a Sign except by Allah's permission. There is a prescribed limit to every term. (13:38)
19) يَمۡحُواْ ٱللَّهُ مَا يَشَآءُ وَيُثۡبِتُۖ وَعِندَهُ ۥۤ أُمُّ ٱلۡڪِتَـٰبِ (٣٩)
Allah erases whatever He wills or endorses it. The Master Copy of the Book is in His Hands. (13:39)
20) وَمَآ أَهۡلَكۡنَا مِن قَرۡيَةٍ إِلَّا وَلَهَا كِتَابٌ۬ مَّعۡلُومٌ۬ (٤)
We did not destroy any city without it having a set time. (15:4)
21) وَلَوۡ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلۡمِهِم مَّا تَرَكَ عَلَيۡہَا مِن دَآبَّةٍ۬ وَلَـٰكِن يُؤَخِّرُهُمۡ إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ىۖ فَإِذَا جَآءَ أَجَلُهُمۡ لَا يَسۡتَـٔۡخِرُونَ سَاعَةً۬ۖ وَلَا يَسۡتَقۡدِمُونَ (٦١)
If Allah were to punish people for their wrong actions, not a single creature would be left upon the earth, but He defers them till a predetermined time. When their specified time arrives, they cannot delay it for a single hour nor can they bring it forward. (16:61)
22) وَإِن مِّن قَرۡيَةٍ إِلَّا نَحۡنُ مُهۡلِڪُوهَا قَبۡلَ يَوۡمِ ٱلۡقِيَـٰمَةِ أَوۡ مُعَذِّبُوهَا عَذَابً۬ا شَدِيدً۬اۚ كَانَ ذَٲلِكَ فِى ٱلۡكِتَـٰبِ مَسۡطُورً۬ا (٥٨)
There is no city We will not destroy before the Day of Rising, or punish with a terrible punishment. That is inscribed in the Book. (17:58)
23) مَنۡ عَمِلَ سَيِّئَةً۬ فَلَا يُجۡزَىٰٓ إِلَّا مِثۡلَهَاۖ وَمَنۡ عَمِلَ صَـٰلِحً۬ا مِّن ذَڪَرٍ أَوۡ أُنثَىٰ وَهُوَ مُؤۡمِنٌ۬ فَأُوْلَـٰٓٮِٕكَ يَدۡخُلُونَ ٱلۡجَنَّةَ يُرۡزَقُونَ فِيہَا بِغَيۡرِ حِسَابٍ۬ (٤٠)
(Allah said,) 'When your sister went and said, "Shall I direct you to someone who will take care of him?" that was how We returned you to your mother so that she might delight her eyes and not be grieved. You killed a man and We rescued you from trouble and tested you with many trials. You stayed some years among the people of Madyan. Then you arrived at the pre-ordained time, Musa (SAW)!' (20:40)
24) وَلَوۡلَا كَلِمَةٌ۬ سَبَقَتۡ مِن رَّبِّكَ لَكَانَ لِزَامً۬ا وَأَجَلٌ۬ مُّسَمًّ۬ى (١٢٩)
And were it not for a prior word from your Lord, and a specified term, it would inevitably have already taken place. (20:129)
25) مَا تَسۡبِقُ مِنۡ أُمَّةٍ أَجَلَهَا وَمَا يَسۡتَـٔۡخِرُونَ (٤٣)
No nation can advance its appointed time nor can they delay it. (23:43)
26) أَلَمۡ تَرَ أَنَّ ٱللَّهَ يُزۡجِى سَحَابً۬ا ثُمَّ يُؤَلِّفُ بَيۡنَهُ ۥ ثُمَّ يَجۡعَلُهُ ۥ رُكَامً۬ا فَتَرَى ٱلۡوَدۡقَ يَخۡرُجُ مِنۡ خِلَـٰلِهِۦ وَيُنَزِّلُ مِنَ ٱلسَّمَآءِ مِن جِبَالٍ۬ فِيہَا مِنۢ بَرَدٍ۬ فَيُصِيبُ بِهِۦ مَن يَشَآءُ وَيَصۡرِفُهُ ۥ عَن مَّن يَشَآءُۖ يَكَادُ سَنَا بَرۡقِهِۦ يَذۡهَبُ بِٱلۡأَبۡصَـٰرِ Do you not see that Allah propels the clouds then makes them coalesce then heaps them up, and then you see the rain come pouring out of the middle of them? And He sends down mountains from the sky with hail inside them, striking with it anyone He wills and averting it from anyone He wills. The brightness of His lightning almost blinds the sight. (24:43)
27) وَإِنَّ رَبَّكَ لَيَعۡلَمُ مَا تُكِنُّ صُدُورُهُمۡ وَمَا يُعۡلِنُونَ (٧٤)
Certainly your Lord knows what their hearts keep hidden and what they divulge. (27:74)
28) وَمَا مِنۡ غَآٮِٕبَةٍ۬ فِى ٱلسَّمَآءِ وَٱلۡأَرۡضِ إِلَّا فِى كِتَـٰبٍ۬ مُّبِينٍ (٧٥)
Certainly there is no hidden thing in either heaven or earth which is not in a Clear Book. (27:75)
29) وَيَسۡتَعۡجِلُونَكَ بِٱلۡعَذَابِۚ وَلَوۡلَآ أَجَلٌ۬ مُّسَمًّ۬ى لَّجَآءَهُمُ ٱلۡعَذَابُ وَلَيَأۡتِيَنَّہُم بَغۡتَةً۬ وَهُمۡ لَا يَشۡعُرُونَ (٥٣)
They ask you to hasten the punishment. If it were not for a stipulated term, the punishment would have come to them already. It will come upon them suddenly when they are not expecting it. (29:53)
30) إِنَّ ٱللَّهَ عِندَهُ ۥ عِلۡمُ ٱلسَّاعَةِ وَيُنَزِّلُ ٱلۡغَيۡثَ وَيَعۡلَمُ مَا فِى ٱلۡأَرۡحَامِۖ وَمَا تَدۡرِى نَفۡسٌ۬ مَّاذَا تَڪۡسِبُ غَدً۬اۖ وَمَا تَدۡرِى نَفۡسُۢ بِأَىِّ أَرۡضٍ۬ تَمُوتُۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرُۢ (٣٤)
Truly Allah has knowledge of the Hour and sends down abundant rain and knows what is in the womb. And no self knows what it will earn tomorrow and no self knows in what land it will die. Allah is All-Knowing, All-Aware. (31:34)
31) يُدَبِّرُ ٱلۡأَمۡرَ مِنَ ٱلسَّمَآءِ إِلَى ٱلۡأَرۡضِ ثُمَّ يَعۡرُجُ إِلَيۡهِ فِى يَوۡمٍ۬ كَانَ مِقۡدَارُهُ ۥۤ أَلۡفَ سَنَةٍ۬ مِّمَّا تَعُدُّونَ (٥)
He directs the whole affair from heaven to earth. Then it will again ascend to Him on a Day whose length is a thousand years by the way you measure. (32:5)
32) مَّا كَانَ عَلَى ٱلنَّبِىِّ مِنۡ حَرَجٍ۬ فِيمَا فَرَضَ ٱللَّهُ لَهُۖ ۥ سُنَّةَ ٱللَّهِ فِى ٱلَّذِينَ خَلَوۡاْ مِن قَبۡلُۚ وَكَانَ أَمۡرُ ٱللَّهِ قَدَرً۬ا مَّقۡدُورًا (٣٨)
There is no restriction on the Prophet (SAW) regarding anything Allah allots to him. This was Allah's pattern with those who passed away before-and Allah's command is a pre-ordained decree. (33:38)
33) وَقَالَ ٱلَّذِينَ كَفَرُواْ لَا تَأۡتِينَا ٱلسَّاعَةُۖ قُلۡ بَلَىٰ وَرَبِّى لَتَأۡتِيَنَّڪُمۡ عَـٰلِمِ ٱلۡغَيۡبِۖ لَا يَعۡزُبُ عَنۡهُ مِثۡقَالُ ذَرَّةٍ۬ فِى ٱلسَّمَـٰوَٲتِ وَلَا فِى ٱلۡأَرۡضِ وَلَآ أَصۡغَرُ مِن ذَٲلِكَ وَلَآ أَڪۡبَرُ إِلَّا فِى ڪِتَـٰبٍ۬ مُّبِينٍ۬ (٣)
Those who disbelieve say, 'The Hour will never come.' Say: 'Yes, by my Lord, it certainly will come!' He is the Knower of the Unseen, Whom not even the weight of the smallest particle eludes, either in the heavens or in the earth; nor is there anything smaller or larger than that which is not in a Clear Book. (34:3)
34) قُل لَّكُم مِّيعَادُ يَوۡمٍ۬ لَّا تَسۡتَـٔۡخِرُونَ عَنۡهُ سَاعَةً۬ وَلَا تَسۡتَقۡدِمُونَ (٣٠)
Say: 'You have a promised appointment on a Day which you cannot delay or advance a single hour.' (34:30)
35) وَٱللَّهُ خَلَقَكُم مِّن تُرَابٍ۬ ثُمَّ مِن نُّطۡفَةٍ۬ ثُمَّ جَعَلَكُمۡ أَزۡوَٲجً۬اۚ وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۚۦ وَمَا يُعَمَّرُ مِن مُّعَمَّرٍ۬ وَلَا يُنقَصُ مِنۡ عُمُرِهِۦۤ إِلَّا فِى كِتَـٰبٍۚ إِنَّ ذَٲلِكَ عَلَى ٱللَّهِ يَسِيرٌ۬ (١١)
Allah created you from dust and then from a drop of sperm and then made you into pairs. No female becomes pregnant or gives birth except with His knowledge. And no living thing lives long or has its life cut short without that being in a Book. That is easy for Allah. (35:11)
36) وَلَوۡ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِمَا ڪَسَبُواْ مَا تَرَكَ عَلَىٰ ظَهۡرِهَا مِن دَآبَّةٍ۬ وَلَـٰڪِن يُؤَخِّرُهُمۡ إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ىۖ فَإِذَا جَآءَ أَجَلُهُمۡ فَإِنَّ ٱللَّهَ كَانَ بِعِبَادِهِۦ بَصِيرَۢا
If Allah were to take mankind to task for what they have earned, He would not leave a single creature crawling on it, but He is deferring them until a specified time. Then, when their time comes, Allah sees His servants! (35:45)
37) وَلَقَدۡ ءَاتَيۡنَا مُوسَى ٱلۡكِتَـٰبَ فَٱخۡتُلِفَ فِيهِۗ وَلَوۡلَا ڪَلِمَةٌ۬ سَبَقَتۡ مِن رَّبِّكَ لَقُضِىَ بَيۡنَهُمۡۚ وَإِنَّهُمۡ لَفِى شَكٍّ۬ مِّنۡهُ مُرِيبٍ۬ (٤٥)
We gave Musa (SAW) the Book but there was disagreement about it. And had it not been for a prior Word from your Lord, the judgement between them would already have been made. They are indeed in grave doubt about it. (41:45)
38) إِلَيۡهِ يُرَدُّ عِلۡمُ ٱلسَّاعَةِۚ وَمَا تَخۡرُجُ مِن ثَمَرَٲتٍ۬ مِّنۡ أَكۡمَامِهَا وَمَا تَحۡمِلُ مِنۡ أُنثَىٰ وَلَا تَضَعُ إِلَّا بِعِلۡمِهِۦۚ وَيَوۡمَ يُنَادِيہِمۡ أَيۡنَ شُرَڪَآءِى قَالُوٓاْ ءَاذَنَّـٰكَ مَا مِنَّا مِن شَہِيدٍ۬ (٤٧)
Knowledge of the Hour is referred to Him. And no fruit emerges from its husk, nor does any female get pregnant or give birth, without His knowledge. On the Day He calls out to them: 'Where are My associates?' they will say, 'We declare to you that none of us is a witness.' (41:47)
39) وَمَا تَفَرَّقُوٓاْ إِلَّا مِنۢ بَعۡدِ مَا جَآءَهُمُ ٱلۡعِلۡمُ بَغۡيَۢا بَيۡنَہُمۡۚ وَلَوۡلَا كَلِمَةٌ۬ سَبَقَتۡ مِن رَّبِّكَ إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ى لَّقُضِىَ بَيۡنَہُمۡۚ وَإِنَّ ٱلَّذِينَ أُورِثُواْ ٱلۡكِتَـٰبَ مِنۢ بَعۡدِهِمۡ لَفِى شَكٍّ۬ مِّنۡهُ مُرِيبٍ۬ (١٤)
They only split up after knowledge came to them, tyrannising one another. And were it not for a prior decree from your Lord for a specified term, the judgement between them would already have been made. Those who inherited the Book after them are indeed in grave doubt about it. (42:14)
40) فَٱعۡلَمۡ أَنَّهُ ۥ لَآ إِلَـٰهَ إِلَّا ٱللَّهُ وَٱسۡتَغۡفِرۡ لِذَنۢبِكَ وَلِلۡمُؤۡمِنِينَ وَٱلۡمُؤۡمِنَـٰتِۗ وَٱللَّهُ يَعۡلَمُ مُتَقَلَّبَكُمۡ وَمَثۡوَٮٰكُمۡ (١٩)
Know then that there is no Allah except Allah and ask forgiveness for your wrongdoing, and for the men and women who believe. Allah knows both your activity and your repose. (47:19)
41) وَلَقَدۡ أَهۡلَكۡنَآ أَشۡيَاعَكُمۡ فَهَلۡ مِن مُّدَّڪِرٍ۬ (٥١) وَكُلُّ شَىۡءٍ۬ فَعَلُوهُ فِى ٱلزُّبُرِ (٥٢) وَكُلُّ صَغِيرٍ۬ وَكَبِيرٍ۬ مُّسۡتَطَرٌ (٥٣)
We destroyed those of your kind in the past. But is there any rememberer there? Everything they did is in the Books. Everything is recorded, big or small. (54:51-53)
42) مَآ أَصَابَ مِن مُّصِيبَةٍ۬ فِى ٱلۡأَرۡضِ وَلَا فِىٓ أَنفُسِكُمۡ إِلَّا فِى ڪِتَـٰبٍ۬ مِّن قَبۡلِ أَن نَّبۡرَأَهَآۚ إِنَّ ذَٲلِكَ عَلَى ٱللَّهِ يَسِيرٌ۬ (٢٢)
Nothing occurs, either in the earth or in yourselves, without its being in a Book before We make it happen. That is something easy for Allah. (57:22)
43) وَلَوۡلَآ أَن كَتَبَ ٱللَّهُ عَلَيۡهِمُ ٱلۡجَلَآءَ لَعَذَّبَہُمۡ فِى ٱلدُّنۡيَاۖ وَلَهُمۡ فِى ٱلۡأَخِرَةِ عَذَابُ ٱلنَّارِ (٣)
If Allah had not prescribed banishment for them, He would have punished them in this world. But in the hereafter they will have the punishment of the Fire. (59:3)
44) مَآ أَصَابَ مِن مُّصِيبَةٍ إِلَّا بِإِذۡنِ ٱللَّهِۗ وَمَن يُؤۡمِنۢ بِٱللَّهِ يَہۡدِ قَلۡبَهُ ۥۚ وَٱللَّهُ بِكُلِّ شَىۡءٍ عَلِيمٌ۬ (١١)
No misfortune occurs except by Allah's permission. Whoever believes in Allah-He will guide his heart. Allah has knowledge of all things. (64:11)
45) ۚ وَمَن يَتَّقِ ٱللَّهَ يَجۡعَل لَّهُ ۥ مَخۡرَجً۬ا (٢) وَيَرۡزُقۡهُ مِنۡ حَيۡثُ لَا يَحۡتَسِبُۚ وَمَن يَتَوَكَّلۡ عَلَى ٱللَّهِ فَهُوَ حَسۡبُهُ ۥۤۚ إِنَّ ٱللَّهَ بَـٰلِغُ أَمۡرِهِۦۚ قَدۡ جَعَلَ ٱللَّهُ لِكُلِّ شَىۡءٍ۬ قَدۡرً۬ا (٣)
... Whoever has fear of Allah-He will give him a way out and provide for him from where he does not expect. Whoever puts his trust in Allah-He will be enough for him. Allah always achieves His aim. Allah has appointed a measure for all things. (65:2-3)
46) يَغۡفِرۡ لَكُم مِّن ذُنُوبِكُمۡ وَيُؤَخِّرۡكُمۡ إِلَىٰٓ أَجَلٍ۬ مُّسَمًّىۚ إِنَّ أَجَلَ ٱللَّهِ إِذَا جَآءَ لَا يُؤَخَّرُۖ لَوۡ كُنتُمۡ تَعۡلَمُونَ (٤)
(Nuh said to his people:) 'He will forgive you your wrong actions and defer you until a specified time. When Allah's time comes it cannot be deferred, if you only knew.' (71:4)
47) قُلۡ إِنۡ أَدۡرِىٓ أَقَرِيبٌ۬ مَّا تُوعَدُونَ أَمۡ يَجۡعَلُ لَهُ ۥ رَبِّىٓ أَمَدًا (٢٥)
Say: 'I do not know whether what you are promised is close or whether my Lord will appoint a longer time before it.' (72:25)
48) عَـٰلِمُ ٱلۡغَيۡبِ فَلَا يُظۡهِرُ عَلَىٰ غَيۡبِهِۦۤ أَحَدًا (٢٦) إِلَّا مَنِ ٱرۡتَضَىٰ مِن رَّسُولٍ۬ فَإِنَّهُ ۥ يَسۡلُكُ مِنۢ بَيۡنِ يَدَيۡهِ وَمِنۡ خَلۡفِهِۦ رَصَدً۬ا (٢٧) لِّيَعۡلَمَ أَن قَدۡ أَبۡلَغُواْ رِسَـٰلَـٰتِ رَبِّہِمۡ وَأَحَاطَ بِمَا لَدَيۡہِمۡ وَأَحۡصَىٰ كُلَّ شَىۡءٍ عَدَدَۢا (٢٨)
He is the Knower of the Unseen, and does not divulge His Unseen to anyone-except a Messenger with whom He is well pleased, and then He posts sentinels before him and behind him, so that He may know that they have indeed transmitted the Messages of their Lord. He encompasses what is in their hands and has counted the exact number of everything. (72:26-28)
4.0 Arsh[3] - the throne of Allah (SWT)
4.1 When used in the sense of a throne, `Arsh throws up two connotations: that of (i) a high chair, and (ii) one from which authority issues which implies the additional connotation of dominion and authority. The Arabs say, “So and so lost his `Arsh,” meaning he lost his kingdom or authority (Lisan and Taj). Ibn `Abbas said that the `Arsh (of the Rahman) has been so named because of the great height at which it is placed.
Not much is known about the `Arsh al-Rahman except that it was on Water (and still rests on it: Ibn Mas`ud); that it has posts (qawa’im, or saq: Bukhari[4]); and that it is borne by angels; but it is not known what the nature of the “Water” is on which it is placed. It makes a noise similar to the noise of a new leather saddle on an animal (Abu Da’ud). It is something palpable. The Prophet[5] (SAW) said, “Do not declare me superior to other Prophets (SAW). When the people swoon on the Day of Judgment, I would be the first to come to myself, and lo, I will find Musa (SAW) holding on to one of the qawa’im (posts) of the `Arsh.” A report says that the `Arsh shook at the death of Sa`d ibn Mu`adh (Bukhari).
The `Arsh is on top of all that exists. Immediately under it is Water; under it is the Kursiyy, followed by Jannatu al-Firdaws[6], after which are the seven heavens. The travel distance between the Kursiyy and the `Arsh is five hundred years; between the Kursiyy and the first heaven it is again five hundred years, being the same between each of the heavens below, while the distance between the earth and the first firmament is also five hundred years (Majma`).
The `Arsh overarches the seven heavens in the shape of a dome (Abu Da’ud).
This should explain the Hadith[7] that says that the sun prostrates itself below the `Arsh where it will end when ultimately withdrawn (Bukhari). Anas said that the records (of deeds) are stored under the `Arsh. On Judgment Day Allah[8] will send across a (powerful) wind that will fly the records into either the right hands or left hands of the people.
During his Nocturnal Journey the Prophet (SAW) found three persons sitting under the `Arsh. Jibril[9] informed him that they were Ibrahim (SAW), Musa (SAW) and `Isa (SAW) waiting to meet him (Majma`). A Hadith preserved by Muslim says: “The spirits of the martyrs are in the form of green birds that fly about as they wish in Paradise[10]. (By evening) they return to the lanterns (qanadil) hung by the `Arsh.”
The Qur’an[11] informs us that on the Day of Judgment “it will be borne by eight;” about which Ibn `Abbas said that those will be eight rows of angels whose numbers are unknown. Qurtubi remarked that in truth none bears the bearers of the `Arsh but Allah. Raghib has remarked that no one knows what exactly the `Arsh is. The imaginary figure drawn by the masses reflects no truth in reality. But the report that the Prophet (SAW) will occupy a seat by the right hand side of Allah on the `Arsh has been treated by most scholars as untrustworthy. (Ibn Jarir Tabari’s house was stoned for questioning this report).
4.2 Order in Creation
(a) Order in Creation
Gathering together several reports leads us to conclude, though not with full certainty, that the following was the order in creation: The Pen, the Lawh al-Mahfuz, the Water (not the earthly water) and then the`Arsh.
It was fourth in creation, the first being the Pen, followed by the Preserved Tablet (al-Lawh al-Mahfuz) and, thirdly, Water on which the `Arsh was to rest. The Prophet (SAW) said, “First thing that Allah created was the Pen. Then He commanded it, ‘Write.’ It asked, ‘What shall I write?’ He said, ‘Write all that is going to be.’ So, it moved, recording all that was to be until the Day of Judgment. And a Hadith of Muslim says, “Allah determined the proportions of the creations before the creation of the heavens and the earth, in fifty thousand years, while His `Arsh was on Water.” However, another opinion is that the `Arsh was first in creation, presumably after the creation of Water.We have an interesting report in this connection in the Sahihayn. The Prophet ((SAW)) was addressing the Banu Tamim delegation in Madinah saying, “Accept the good news.” They responded, “You have given us enough of good news. Now give us (some material help).” He turned to the group that had arrived from Yemen and said, “Accept the good news O people of Yemen.” They said, “We accept. So, tell us about the beginning of this affair as to what it was like?” He replied, “Allah was there before anything else. His `Arsh was on water. Then He wrote everything (that was to be) in the Tablet.” (The Hadith demonstrates how much the Yemenis cared for knowledge).
The narrator - `Imran ibn Hussain - added at this point, “But just then a man came up to me and said, ‘`Imran, your camel has broken loose.’ I ran out after it and so I do not know what he said after that.”
As regards its resting on Water, we do not know what Water it was, where, and in what form and condition it existed then or now; nor do we know the manner of the `Arsh resting on it. We have no way to answer these questions. It is impossible to add a note to the text for lack of a reliable source of knowledge. Science cannot unravel these truths. To search for concurrence of the Qur’anic truths in scientific statements is betrayal of seriousness in one’s faith.
(b) Size
The seven heavens are no more in size before the Kursiyy than a grain of sand in a field; and the Kursiyy is no more before the `Arsh than a grain of sand in a field. To get some idea of the sizes involved, the following Prophetic words may be kept in mind, “I have been allowed to say that one of the angels that carries the `Arsh (is so huge) that between his ear-lobe and shoulder is the (travel) distance of seven hundred years” (Majma`).
© Importance
The Prophet ((SAW)) said: “When Allah (swt) had created the creations He declared a law (unto Himself) which is with Him above the `Arsh (to the effect), ‘My mercy shall overcome My anger’” (Sahihayn).The Prophet (SAW) was given the ending passage of Surah al-Baqarah from a treasure beneath the `Arsh, which no Prophet (SAW)had been given before him’ (Majma`); he also said: “Paradise has a hundred levels that Allah has prepared for the Mujahidun[12] in His path. Between each level is a distance equal to the distance between the earth and the heaven. Therefore, when you ask, ask for Jannatu al-Firdaws[13]. It is the best part of Paradise and in the loftiest area, directly under the `Arsh of al-Rahman ... from there it is that the rivers of Paradise spring out” (Sahihayn).
Qatadah said: “We used to hear (from our elders) that an honest trader will be one of the seven in the shade of the `Arsh on the Day of Judgment” (Ibn Jarir). Those who loved each other for the sake of Allah, will be seated by the right side of the `Arsh on the Day of Judgment (Majma`). One of the seven things that Abu Dharr[14] mentioned (Musnad[15] of Ahmad) as being enjoined by, (as he said), “his friend” is that, “I should often say the words that are from the treasure below the `Arsh”.
7 Kinds of People Sheltered By Allah
The Prophet Muhammad (peace be upon him) said: "Seven kinds of people will be sheltered under the shade of Allah on the Day of Judgment...They are:
a) A just ruler
b) A young man who passed his youth in the worship and service of Allah...
c) One whose heart is attached to the Masjid
d) Two people who love each other for the sake of Allah
e) A man who is invited to sin...but declines, saying '’I fear Allah’’
f) One who spends his charity in secret, without making a show
g) And one who remembers Allah in solitude so that his eyes overflow (with tears).
Abu Hurayrah[16] said that after the people have died out with the first blow of the Trumpet, Allah will send down from under His `Arsh life-giving rains lasting forty years. With that the mankind will start growing, just like plants grow when watered (Ibn Jarir).
(d) Angel Jibril/Jibrail (AS)[17]
The most illustrious of angels, usually the Revelation-carrier is Angel Jibril/Jibrail (AS).
He is referred to al-Ruh in several parts of the Qur'an, perhaps because Revelation gives life to the soul, and hence Revelation-carrier is Ruh, as Revelation itself has been referred to as Ruh. He has also been referred in the Qur'an and Sunnah as Ruh al-Quds (the Holy Spirit), and probably the allusion by Jesus Christ in the Gospels by the Holy Ghost is to Jibril. His outstanding quality is “Al-Ameen.” Most of the times he appeared before the Prophet (SAW) in the form of `Urawah b. Mas`ud.
The Jews told the Prophet (SAW)that one of the reasons they could not accept him as a Prophet (SAW) was, as he admitted, Jibril brought Revelation to him, and Jibril was their enemy.
5.0 Istawa’ `ala al-`Arsh – Firmly established on the Throne
None of the pious predecessors has said in reference to “Istawa’ `ala al-`Arsh” that Allah is settled on the `Arsh. Imam Malik[18] and Umm Salamah said: “Istawa’ is (linguistically) known, the `how’ of it is unknown, belief in it is a religious requirement, and seeking details is innovation.” Some scholars have added that our Lord is now as He was (before the creation of the `Arsh) as follows: He (Allah) then firmly established Himself over the Throne[19] Translated by Hamood Aleem
“He (Allah Most High) then firmly established (istawa) Himself over the Throne” (Qur’an 7:54) means He firmly established Himself over the Kingly Throne and began decreeing orders (ahkams) in the heavens and the earth. In the tafsir (exegesis) of [the verse] “He then firmly established Himself over the Throne”, it is safer to adopt silence in agreement with the methodology of the salaf (pious predecessors) and that is also majority view although the muta’akhirin (scholars of the later generations) have opened the doors for ta’wil (interpretation).
The ta’wil which has been done in this place is extremely latif (delicate), the gist of which is that [the act of] being seated on the throne is figuratively used to express the decreeing of orders and the administrating of affairs. Hence, it is said that following a certain king, such a person sat on the throne. This is even if he still has not had the opportunity to sit on the [physical] throne. The meaning of this statement is that after the king this person became ruler and took the administration of the kingdom in his hands. This same usage has been used in the Qur’an, where the intended meaning is that Allah Most High, having brought the heavens and the earth etc. into existence, began decreeing orders and administrating over affairs .
In another verse, istawa ‘ala al-’arsh[20] is followed by [the words] yudabbir al-amr [he administers the affairs] , which can be considered the exegesis of istawa ‘ala al-’arsh which in turn corroborates this ta’wil. Furthermore, in this verse, istawa ‘ala al-’arsh is followed by the verse: “He covers the day with the night that pursues it swiftly. (He created) the sun and the moon and the stars, subjugated to His command. Lo! To Him alone belong the creation and the command. Glorious is Allah, the Lord of all the worlds.” (Qur’an, 7:54). This expresses [the meaning of] administrating over affairs, after which no objection remains because Allah Most High is free from being seated on a throne.
The response to the doubt that arises from this verse is that istawa ‘ala al-’arsh has been used figuratively such that the intended meaning is of administrating over affairs because this is the meaning of being seated on a throne that is commonly understood. Consequently, where the muta’akhirin have introduced other ta’wils they have also given consideration to this [above mentioned] ta’wil. Insha’Allah (Allah willing), this is the most latif ta’wil[21]. End quote.
6.0 Lawh Al-Mahfuz[22] - Preserved Tablet
“My Lord! If You have written me among the fortunate ones (the Su`ada’), then affirm it. But if You have written me among the wretched ones (the ashqiya’), then erase it.”- `Umar
The Preserved Tablet. Reports say that Al-Lawh al-Mahfuz was the first thing to be created and is preserved in Bayt al-Ma`mur directly under the ‘Arsh, in the seventh heaven. It is of length 100 years. Before creating anything else Allah ordered the Pen (the second creation) to write. It asked what it was to write. It was told, “All that is going to be.” (According to other reports, “Write down My knowledge, about My creations, until the Day of Judgment”). So it wrote down all that was to be on the Lawh al-Mahfuz. Thus, there is not a single thing that is to happen, or it will be, small or big, is written down in the Lawh al-Mahfuz, exactly qualified and quantified along with details of when and where it will be and when it will be destroyed. No change can take place in what is written, unless Allah wills, who has the power to erase. It is reported of `Umar ibn al-Khattab that he used to say, “My Lord. If You have written me among the fortunate ones (the Su`ada’), then affirm it. But if You have written me among the wretched ones (the Ashqiya’), then erase it.” The Qur’an said (13: 39): “Allah erases what He will, or confirms. And with Him is the Mother of the Book.”
The Lawh al-Mahfuz is also known as Umm al-Kitab[23] (Mother of the Books), accordingly, whenever the Qur’an said, “in the Book”, the allusion is to the Lawh al-Mahfuz. The Qur’an was there in it before being sent down to Bayt al-`Izzah[24], from which it was sent down piece-meal to the Prophet (SAW) in 23 years.
7.0 Bayt Al Izzah[25]
Another name for Al Baytal-Mamur[26]. The Qur’an was sent down as one whole from the Zubur (Al Lawh al Mahfuz) to the Al Baytal-Mamur (also known as Bayt al `Izzah) at the firmament nearest to the earth, in Ramadan[27], in the night of Laylatu Al-Qadr[28].
8.0 Bayt Al Mamur[29] - Much Frequented House
Bayt al-Ma`mur (the Much-frequented House) is located in the seventh firmament, which is the mataf of those in the heavens, that is, the House around which those in the heavens circumambulate. Everyday 70,000 angels enter into it, and never have the chance to come back to it.The Qur’an was sent down as one whole from the al-Lawh al-Mahfuz (which is above the `Arsh) to the Bayt al Ma`mur (also known as Bayt al `Bayt Al-Izzah) in one whole, in Ramadan, in the night of Qadr[30]. Some scholars have suggested that there is a Bayt al-Ma’mur in every firmament, which is the Ka’bah[31] of that firmament.
During his nocturnal journey, the Prophet (SAW) found Ibrahim[32] (SAW) resting against the Bayt al-Ma’mur in the seventh heaven.
9.0 Laylatu Al-Qadr[33] - Night of Power or Glory
The Night of Power, Glory, or Determination; so rendered in English because of its grandiosity, nobility and honor; and for the fact that people’s fate is determined for the ensuing year; whose identification sign is that the next day’s Sun rises as a white disk without its usual heat and effulgence of light.Ahadith identify it as one of the odd last ten nights of Ramadan (21st, 23rd, 25th, 27th and 29th), which Allah described (Surah[34] 97) as better than one thousand months, (83 years and four months). The knowledge of the exact night has been withheld perhaps to encourage the servants to search for it in every odd night of the last ten days, thus earning great measures of rewards. However, there are more opinions about it being on the 27th of Ramadan than for any other night.
According to some accounts it can fall on any of the nights of Ramadan, change from Ramadan to Ramadan, and fall on different nights at different regions of the planet within the same month.
In reply to `A’isha’s (RA) inquiry regarding what should be said if one were to be in it, the Prophet(SAW) answered, say, Allahumma Innaka Afu’un Tuhibbul Afwa Fa’af Anniy.
“O Allah, You are the Forgiver who loves to forgive, so forgive me.”
10.0 Question and Answer Session
10.1 What things affect Qadr (what has already been written for us)?
Praise be to Allaah.
Nothing exists except by the will and decree of Allaah, because Allaah says (interpretation of the meaning): “No calamity befalls on the earth or in yourselves but it is inscribed in the Book of Decrees (Al Lawh Al Mahfooz) before We bring it into existence. Verily, that is easy for Allaah” [al-Hadeed 57:22]
And the Prophet (SAW) said: “The pens have been lifted and the pages have dried.” Narrated and classed as saheeh by al-Tirmidhi (2516), from the hadeeth of Ibn ‘Abbaas (RA).
Al-Mubaarakfoori said: “The pens have been lifted and the pages have dried” means, What has been decreed has been written in al-Lawh al-Mahfooz (the Book of Decrees), and nothing else will be written after that is finished. Tuhfat al-Ahwadhi, 7/186
The writing is of two types: one kind which cannot be altered or changed, which is what is in al-Lawh al-Mahfooz, and a type which may be altered or changed, which is in the hands of the angels. And the ultimate outcome is what is written in al-Lawh al-Mahfooz. This is one of the meanings of the words of Allaah (interpretation of the meaning): “Allaah blots out what He wills and confirms (what He wills). And with Him is the Mother of the Book (Al Lawh Al Mahfooz)” [al-Ra’d 13:39]
Hence we can understand what was narrated in the Sunnah, that upholding family ties increases one’s lifespan or increases one’s provision; or that du’aa’ can alter the divine decree. For Allaah knows whether His slave will uphold the ties of kinship or make du’aa’, so He writes in al-Lawh al-Mahfooz that this person will have more provision or a longer life span.
Shaykh al-Islam Ibn Taymiyah was asked: Can provision increase or decrease? Is provision what a person eats or possesses?
He replied: Provision is of two types:
1 – That which Allaah knows He will provide, which cannot be changed.
2 – That which He has prescribed and told to the angels. This may increase or decrease depending on causes. If Allaah commands the angels to write provision for a person if he upholds the ties of kinship, Allaah will increase his provision because of that. It was proven in al-Saheeh that the Prophet (SAW) said: “Whoever would like his provision to be increased and his life span to be extended, let him uphold the ties of kinship.” Similarly the life span of Dawood was extended by sixty years and Allaah made it one hundred years, after it was originally forty. This is as ‘Umar said: “O Allaah, if you have decreed that I am to be doomed, then erase that and make me one of those who are to be blessed, because You blot out whatever You will and confirm whatever You will.” Similarly Allaah said of Nooh (interpretation of the meaning):
“That you should worship Allaah (Alone), fear (be dutiful to) Him, and obey me, He (Allaah) will forgive you of your sins and respite you to an appointed term” [Nooh 71:3-4]
And there is a great deal of corroborating evidence. The means of acquiring provision comes under the heading of that which Allaah has decreed. If it has been decreed that a person will earn his provision by means of his work and efforts, then Allaah will cause him to work and strive, and that which is decreed for him by means of his work will not come to him without him working to earn it. And what has been decreed for him without his having to earn it, such as an inheritance, will come to him without him working for it.
Work or striving is of two types: striving in work for the sake of earning a living, such as industry, farming and business; and striving in du’a’, putting one's trust in Allaah, treating others kindly, and so on. Allaah will help His slave so long as His slave helps his brother. Majmoo’ al-Fataawa, 8/540, 541.
10.2 Can lifespan be changed on death?
Holy Quran chapter 16 verse 61; ‘’If Allah were to punish men for their wrongdoing, He would not leave, on the (earth), a single living creature: but He gives them respite for a stated Term: when their Term expires they would not be able to delay (the punishment) for a single hour, just as they would not be able to anticipate it (for a single hour).’’
وَلَوۡ يُؤَاخِذُ ٱللَّهُ ٱلنَّاسَ بِظُلۡمِهِم مَّا تَرَكَ عَلَيۡہَا مِن دَآبَّةٍ۬ وَلَـٰكِن يُؤَخِّرُهُمۡ إِلَىٰٓ أَجَلٍ۬ مُّسَمًّ۬ىۖ فَإِذَا جَآءَ أَجَلُهُمۡ لَا يَسۡتَـٔۡخِرُونَ سَاعَةً۬ۖ وَلَا يَسۡتَقۡدِمُونَ (٦١)
10.3 Hadith on Providence: Righteousness increases life span, providence is repelled by supplication[35]
Thawban reported: The Messenger of Allah, peace and blessings be upon him, said, “The span of life is not increased except by righteousness, and providence is not repelled except by supplication, and verily, a man is not deprived of provision except because of the sins he commits.”
Question; On one hand, I've learned that our destiny is fixed and does not change. On the other hand, I've learned a concept called "dua" which I use to talk to Allah, complaining and such. So would my "dua" change my destiny? If not, what's the use?
Answer; Imam ibn Taymiyyah says similarly - qadr could be that Allah has commanded the angels to increase and decrease rizq based on actions. The hadith, for example, about increasing rizq by upholding familial relationships is a case in point. So du'a can change how we experience what was pre-written for us.
Imam ibn al-Qayyim says that du'a is a means - the same way we acquire the rizq that is written for us by working toward it, so do we make du'a as another means toward the same rizq.
11.0 Conclusion
Allah never changes a people's state until they change what is in themselves. When Allah desires evil for a people, there is no averting it. Allah has knowledge of the Hour (last Day) and He knows what is in the womb. And no one knows what he will earn tomorrow. No one knows in what land or location or area he will die. No female becomes pregnant or gives birth except with His knowledge. And no living thing lives long or has its life cut short without that is being in a Book (Lawh Al-Mahfuz – the Preserved Tablet). Everything we did is in the Books and is well recorded whether big or small.
Why Intentions are so important?
It's simple. Simply put, it means Allah knows but you don’t. Allah knows but you don’t. Because Allah knows He has caused everything to happen the way it's going to happen, but because you don’t know it’s still fair because you are going to have what is called the niyyah or the intention. In Islam everything is based on your intention, because without that what do you really have? You would only have what Allah has already willed to happen. But what do you want to happen? Because you don’t know the outcome, you don’t have even a clue of what is really going to happen tomorrow. It could be anything, because everything is always changing.
But Allah knows. And He is going to make it happen in accordance with what He wants in the grand design of things to come, and the person who intended to do good, whether it ever happens or not, they have their reward with Allah. That is the teaching in Islam. The reward they have is with their Lord because they had the intention for it. And the person who wanted to do bad and they did bad then this is what they have the punishment of because that is what they really wanted.
So what you are really being rewarded for is your heart, your intention. Your sincere feeling “I want to do good, I wish I could do good.” The more you desire to do good, the more good is recorded for you.
Very often we see that we are able to accomplish the things that we desire but it is not because of the willpower that we have, rather it’s because Allah is allowing us to see the fruition of our deeds. He is allowing us to see this blossoming and even the result of our efforts to the extent that we say “Masha’ Allah I was able to do this, I was able to do that”. But the reality is you were only able to do it because this was the Qadar of Allah[36].
All of this is what? This is blaming each other for something we could not have never avoided. This was going to happen. This is called Qadar. It’s what happened. Allah wanted it to happen. That’s why Muslims say “Qaddar Allah, Masha’a Allah”. It’s from Allah, it’s what Allah willed, alhamdulellah, Masha’ Allah.
There is something that Muslims say too when they get the news of someone who died “Everything comes from Allah. Everything goes back to Allah”. In some traditions you hear people say something about everything came out from the earth and everything goes back to the earth. But really for us Muslims we don’t think that our soul came out from the earth, our body did. And when they say ashes to ashes, dirt to dirt, dust to dust, but it is bigger when you stop and think about the rest of it. It’s because of the will of Allah, and that’s why we would say “From Allah we came, and to Allah is the return, and all this in between was His will”. This is all something that He wanted to happen to us.
And then what? And what was the reason behind it? This is where people get confused and start to say “What was the purpose, why did Allah create me, why did He put me in this condition?” And even in the Quran we find this beautiful teaching in the Quran, where Allah is telling you right there the purpose, the purpose of your life and my life when Allah says what means “The only reason I created you is to worship Me according to My Will.”
Make your intention for Allah then you will be successful Masha’ Allah.
[1] http://www.onislam.net/english/reading-islam/understanding-islam/belief/455522-yusuf-estes-what-is-predestination-.html
[2] Holy Quranic – Quoted verses
[3] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/155
[4] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/426
[5] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/694
[6] It is the best part of Paradise, above which is the Arsh and from which spring the rivers of Paradise. The Prophet has urged Muslims to supplicate for Firdaws.
[7] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/321
[8] Allah is the proper noun in Arabic applied to the Only True God Who exists necessarily, by Himself, endowed with the most perfect Qualities, free of all defects, the like of whom does not exist. Allah is One and unique; He has no partner, no equal. He does not beget, nor was He begotten. He does not inhere in anything, nor does anything inhere in Him. He is the sole Creator and Sustainer of all that exists. He is the creator of time and space and is beyond them, above all. He has no wife, no offspring, and no parent. He has no form, no shape that the humans can think of:
[9] The most illustrious of angels, usually the Revelation-carrier. He is referred to al-Ruh in several parts of the Qur'an, perhaps because Revelation gives life to the soul, and hence Revelation-carrier is Ruh, as Revelation itself has been referred to as Ruh. He has also been referred in the Qur'an and Sunnah as Ruh al-Quds (the Holy Spirit), and probably the allusion by Jesus Christ in the Gospels by the Holy Ghost is to Jibril. His outstanding quality is “Al-Ameen.” Most of the times he appeared before the Prophet in the form of `Urawah b. Mas`ud. The Jews told the Prophet that one of the reasons they could not accept him as a Prophet was, as he admitted, Jibril brought Revelation to him, and Jibril was their enemy.
[10] The Paradise that the Qur’an and Hadith speak of is uniquely Islam’s own. No other literature offers – if ever it will mention – the splendid description that the Islamic sources do. Primarily there were two problems with older Scriptures: Jewish, Christian, and others. Firstly, the emphasis on accountability was absent. When there was no accountability, there could be no rewards and no punishments. Therefore, the concept of Paradise, which is the reward for righteous living, had to be downplayed. A second problem arose from the first. If there was no accountability, then, why religion? The answer was, for spiritual satisfaction. This led to the concept of a Hereafter where there will be spiritual delights; which meant a dim concept of Paradise: a Paradise where there was no real pleasure, at least not for the millions of common people who understand physical pleasure better than spiritual. After all, Paradise is not for the elite, who like to define what it should be like. These factors explain why the concept of Paradise has remained unattractive in other religions. But the Qur’an talked of accountability right from the start; with that came the promise of Paradise and thus, Paradise came to be well-defined and excellently described. It was made the focal point of religion. The spiritual delight was not ignored altogether; but its description was given as much space as spiritualists occupy in a crowd of men.
[11] The Qur’an is the Final Revelation sent down upon Prophet Muhammad. No more Revelations will come. It was preceded by Injeel a Revelation sent down to `Isa b. Maryam (Jesus the son of Mary). That was preceded by the Zabur sent to Da’ud. And, that was preceded by the Tawrah which was sent down to Musa – peace upon them all.
[12] Mujahidun; in the strict sense, fighters in Jihad, but in the loose sense, anyone struggling in a cause of Allah. All the promises of rewards made for the mujahidin in the Qur'an and Sunnah are for the first class.
[13] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/490
[14] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/55
[15] A report that reaches up to the Prophet, through an unbroken chain of narrators.
[16] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/58
[17] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/498
[18] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/450
[19] http://www.deoband.org/2009/01/quran/quran-commentary/he-allah-most-high-then-firmly-established-himself-over-the-throne/
[20] Firmly established (istawa) Himself over (‘ala) the Throne (al-’arsh)
[22] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/581
[23] Lit., the Mother of the Books; or the Supreme Book. The allusion is to al-Law al-Mahfuz which is deposited in the seventh heaven. When Allah wished to create, He created the Pen and said: “Write.” It asked, “What should I write?” He said, “Write all that is going to be,” and it wrote. That first Book is the Mother of the Book.
[24] Another name for Al Baytal-Mamur. The Qur’an was sent down as one whole from the Zubur (Al Lawh al Mahfuz) to the Al Baytal-Mamur (also known as Bayt al `Izzah) at the firmament nearest to the earth, in Ramadan, in the night of Laylatu Al-Qadr.
[25] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/215
[26] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/216
[27] It can be spelled both as Ramdan as well as Ramadan: the month of fasting. It is the ninth month of the Islamic calendar. Muslims fast the whole of the month from dawn to dusk abstaining from food, drink and sex. The Qur’an started to be revealed in this month, and in it occurs the night of Qadar. The great decisive battle of Badr also took place in Ramadan.
[28] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/584
[29] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/216
[30] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/584
[31] Also known as the Bayt al-`Ateeq (the Ancient House), Bayt Allah (the House of God, and Bayt al-Haram (the Sacred House), it is the most ancient House of worship. It is generally believed that it is right below the Ka`bah of the angels, the Bayt al-Ma`mur (the House of Worship, or the Oft-visited House) in the seventh heaven (whatever that means in a revolving, expanding multiverse), not ignoring that the allusion could be to spiritual qualities in spiritual realms.
[32] A Messenger, Prophet, Siddique, Khalil and a fearless iconoclast, Ibrahim appeared more than 4000 years ago in Ur, a town in Babil (or, as twisted by the modern historians as Babylonia), present-day Iraq. He was subjected to severe tests, but through and through remained true to his word. He was declared therefore a model for peoples of all times as a man of upright character, unconditionally submitted to the Lord of the worlds. His religion was named the Upright Religion of Ibrahim. (Deen al-hanif )
[33] http://islamicencyclopedia.org/public/index/topicDetail/page/12/id/584
[34] A chapter of the Qur’an, so named because like a wall (Sur) it covers and circumscribes within it a whole lot of meaning.
[36] http://www.onislam.net/english/reading-islam/understanding-islam/belief/455522-yusuf-estes-what-is-predestination-.html
