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Saturday, 13 September 2008 19:03
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Q:  How can we reconcile between the following ahaadeeth:
"Allaah existed and nothing existed before Him. His Throne was above the water. He wrote all things with His Hand, then He created the heavens and the earth" and: As soon as Allaah created the Pen..."?


These ahaadeeth appear to contradict one another as to which thing was created first, and the reports which say that the first one to be created was Muhammad the Messenger of Allaah (peace and blessings of Allaah be upon him).

A:  Praise be to Allaah.

These ahaadeeth are in harmony with one another; they do not contradict one another. The first thing that Allaah created of the things that are known to us was His Throne, which He rose over after He created the heavens, as Allaah says (interpretation of the meaning):

"And He it is Who has created the heavens and the earth in six Days and His Throne was on the water, that He might try you, which of you is the best in deeds" [Hood 11:7]

With regard to the Pen, there is nothing in the hadeeth to indicate that the Pen was the first thing created. What the hadeeth means is that when Allaah created the Pen, He commanded it to write, so it wrote down the decrees of all things.

With regard to Muhammad (peace and blessings of Allaah be upon him), like all other human beings, he was created from the water (semen) of his father, ‘Abd-Allaah ibn ‘Abd al-Muttalib. He is no different from other human beings in the manner in which he was created, as he said about himself, "I am a human being, I forget as you forget." He (peace and blessings of Allaah be upon him) felt fear, got thirsty, felt cold, suffered from the heat, got sick and died. Everything that humans go through as a part of human nature, he also went through, but he is distinguished by the fact that he received Revelation and he was qualified to bear the Message, as Allaah says (interpretation of the meaning):

"Allaah knows best with whom to place His Message" [al-An’aam 6:124]

Majmoo’ Fataawa wa Rasaa’il Fadeelat al-Shaykh Muhammad ibn Saalih al-‘Uthaymeen, vol. 1, p. 62-63


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Q:  I had an erotic dream whilst fasting, but when I woke up I did not see anything to indicate that I had ejaculated. I had a dream without ejaculating. Should I do ghusl and complete my fast, or should I complete the fast without doing ghusl, or should I break my fast?.

A:  Praise be to Allaah.

Firstly:

If a person has an erotic dream then when he wakes up he does not see any trace of semen on his clothes, then he does not have to do ghusl.

Ibn Qudaamah said in al-Mughni:

If a person thinks that he had an erotic dream, but he did not see any semen, then he does not have to go ghusl. Ibn al-Mundhir said: Every scholar from whom I acquired knowledge is agreed on this.

Umm Salamah narrated that Umm Sulaym said: "O Messenger of Allaah, does a woman have to do ghusl if she has an erotic dream?" He said: "Yes, if she sees water." Agreed upon. This indicates that she does not have to do ghusl if she does not see water (discharge).

Secondly:

Fasting is not invalidated if one sees an erotic dream because this is something that the fasting person does not choose to do, it happens involuntarily.

Al-Nawawi said in al-Majmoo’:

If a person sees an erotic dream, that does not invalidate his fast, according to scholarly consensus, because it is involuntary, as in the case where a fly enters his mouth and he swallows it involuntarily. This is what is to be followed in this issue. With regard to the hadeeth narrated from the Prophet (peace and blessings of Allaah be upon him) which says "The one who vomits, has an erotic dream or has cupping done does not break his fast" – this is a weak (da’eef) hadeeth which should not be taken as evidence.

It says in al-Mughni (4/363):

If a person has an erotic dream, that does not invalidate his fast, because that does not happen by his choice. This is akin to if something enters his throat whilst he is sleeping.

Shaykh Ibn Baaz was asked in Majmoo’ al-Fataawa (15/276) about a person who slept during the day in Ramadaan and semen came out of him – does he have to make up this day?

He replied:

He does not have to make it up, because a wet dream does not happen by his choice, it is involuntary. But he does have to do ghusl if he sees semen.

Shaykh Ibn ‘Uthaymeen was asked in Fataawa al-Siyaam (p. 284) about a person who has an erotic dream during the day in Ramadaan. He replied: His fast is still valid, and if he has an erotic dream that does not invalidate his fast, because it was involuntary. The Pen was lifted from him whilst he was asleep [i.e., his actions are not recorded and he will not be brought to account for them].

It says in Fataawa al-Lajnah al-Daa’imah (10/274):

If a person has an erotic dream whilst he is fasting or in ihraam for Hajj or ‘Umrah, there is no sin on him and he does not have to offer expiation, and that does not invalidate his fast or Hajj or ‘umrah. He has to do ghusl from janaabah if any semen came out.

Islam Q&A

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Q:  What is the du’aa’ that we should say when breaking our fast?.


A:  Praise be to Allaah.

‘Umar said: The Messenger of Allaah (peace and blessings of Allaah be upon him) used to say when breaking his fast: "Dhahaba al-zama’ wa abtalat al-‘urooq wa thabata al-ajr in sha Allaah (Thirst is gone, the veins are moistened and the reward is certain if Allaah wills)."

Narrated by Abu Dawood, 2357; al-Daaraqutni, 25. Ibn Hajar said in al-Talkhees al-Habeer (2/202): al-Daaraqutni said, its isnaad is saheeh.

The du’aa’ "Allaahumma laka sumtu wa ‘ala rizqika aftartu (O Allaah, for You have I fasted and by Your provision I have broken my fast)" was narrated by Abu Dawood, 2358. It is a mursal hadeeth so it is da’eef (weak) . Al-Albaani classed it as da’eef in ben dawwad (510)

Saying du’aa’ after doing acts of worship is deeply rooted in sharee’ah, such as making du’aa’ after praying and after completing the rituals of Hajj. Fasting is not excluded from that in sha Allaah. Allaah mentioned the verse of du’aa’ and encouraged du’aa’ among the verses that speak of fasting, as Allaah says (interpretation of the meaning):

"And when My slaves ask you (O Muhammad) concerning Me, then (answer them), I am indeed near (to them by My Knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright"

[al-Baqarah 2:186]

Pointing out the importance of making du’aa’ during this month, Shaykh al-Islam Ibn Taymiyah said:

Allaah tells us that He is close to His slaves and responds to the supplication (du’aa’) of the one who calls upon Him. Here He is telling us of His Lordship (ruboobiyyah) over them and that He gives them what they ask for and He responds to their du’aa’. For if they call upon Him that means they believe that He is their Lord… Then He enjoins two things upon them, as He says (interpretation of the meaning):

"So let them obey Me and believe in Me, so that they may be led aright"

[al-Baqarah 2:186]

The first is that they should obey His commands to worship Him and seek His help.

The second is that they should believe in His Lordship (ruboobiyyah) and Divinity (uloohiyyah), and that He is their Lord and their God. Hence it is said that response to a person’s du’aa’ is indicative of the soundness of his belief and the perfection of his obedience, because the verse of du’aa’ ends with the words (interpretation of the meaning):

"So let them obey Me and believe in Me, so that they may be led aright"

[al-Baqarah 2:186]

Majmoo’ al-Fataawa, 14/33.

Islam Q&A

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Q:  What is the symbolism behind the Muslim star and crescent? I cannot find anything more than a reference to the flag of the Ottoman Empire.

A:  Praise be to Allaah.

There is no basis in sharee’ah for taking the crescent or star as a symbol of the Muslims. This was not known at the time of the Prophet (peace and blessings of Allaah be upon him), or at the time of the Khulafa’ al-Raashidoon (the first four leaders of Islam after the death of the Prophet (peace and blessings of Allaah be upon him), or during the time of the Umawis (Umayyad dynasty). It emerged some time after that, and historians differ as to when this symbol was first adopted and who was the first to adopt it.

Some say it was the Persians, others say it was the Greeks, and that this symbol was somehow passed to the Muslims. (See Al-Taraateeb al-Idaariyah by al-Kittaani, 1/320). It was said that the reason why the Muslims adopted the crescent was that when they conquered some western countries, the churches there had crosses on top of them, the Muslims replaced the crosses with these crescents, and the practice spread in this way. Whatever the case, symbols and banners must be in accordance with the teachings of Islam, and as there is no evidence that this symbol is prescribed by Islam, it is better not to use it. Neither the crescent nor the star are symbols of the Muslims, even though some Muslims may use them as symbols.

As regards what Muslims think about the moon and the stars, they believe that they are part of the creation of Allaah, and as such can neither benefit nor harm people, and they do not have any influence over events on earth. Allaah has created them for the benefit of mankind, an example of which is seen in the aayah or verse of the Qur’aan (interpretation of the meaning):

"They ask you (O Muhammad) about the new moons. Say: These are signs to mark fixed periods of time for mankind and for the pilgrimage…" [al-Baqarah 2:189]

[The commentator] Ibn Katheer said, explaining the phrase Say: these are signs to mark fixed periods of time: "From them (the new moons) they may know the times for repaying loans, the ‘iddah (waiting period) of their women [after being divorced or widowed] and the timing of their Hajj (pilgrimage)… Allaah has made them signs to mark the times when Muslims should start to fast and break their fast [the beginning and end of Ramadaan], to count the ‘iddah of their women and to know the times for repaying loans." (Tafseer Ibn Katheer).

[Another commentator] Al-Qurtubi (may Allaah have mercy on him) said in his commentary on this aayah [verse]: "This explains the wisdom behind the waxing and waning of the moon, which is to avoid any confusion in appointed dates, dealings, oaths, Hajj, ‘iddah, fasting, breaking fasts, length of pregnancy, rentals and other matters that concern mankind. Similar to this aayah are others (interpretation of the meanings):

‘And We have appointed the night and the day as two aayaat (signs). Then, We have made dark the sign of the night while We have made the sign of day illuminating, that you may seek bounty from your Lord, and that you may know the number of the years and the reckoning…" [al-Isra’ 17:12]

‘It is He Who made the sun a shining thing and the moon as a light and measured out its (their) stages, that you might know the number of years and the reckoning…’ [Yoonus 10:5]

Counting the new moons is easier than counting days." (See Tafseer al-Qurtubi).

With regard to the stars, the scholars of Islam say that Allaah created these stars for three reasons: to adorn the heavens, to drive away the devils (shayaateen) and as signs for navigation. (Saheeh al-Bukhaari, Kitaab Bad’ al-Khalq), as Allaah says (interpretation of the meaning):

"It is He Who has set the stars for you, so that you may guide your course with their help through the darkness of the land and the sea…" [al-An’aam 6:97]

"And indeed We have adorned the nearest heaven with lamps, and We have made such lamps (as) missiles to drive away the shayaateen (devils), and have prepared for them the torment of the blazing Fire." [al-Mulk 67:5]

-Sheikh Muhammed Salih Al-Munajjid     Islam Q&A

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Q:  Is there life on other planets or in other galaxies?.


A:  Praise be to Allaah.

As for the seven heavens, they are populated by the angels, as Allaah says (interpretation of the meaning):

"Nearly the heavens might be rent asunder from above them (by His Majesty), and the angels glorify the praises of their Lord, and ask for forgiveness for those on the earth. Verily, Allaah is the Oft-Forgiving, the Most Merciful"

[al-Shoora 42:5]

"But if they are too proud (to do so), then there are those who are with your Lord (angels) glorify Him night and day, and never are they tired"

[Fussilat 41:38]

Al-Tirmidhi (2312) narrated that Abu Dharr (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: "Verily I see what you do not see and I hear what you do not hear. The heaven is creaking and it should creak, for there is no space in it the width of four fingers but there is an angel there, prostrating to Allaah. By Allaah, if you knew what I know, you would laugh little and weep much, and you would never enjoy women in your beds, and you would go out in the streets, beseeching Allaah." Classed as hasan by al-Albaani in Saheeh al-Tirmidhi.

In al-Saheehayn it is narrated from Maalik ibn Sa’sa’ah, in the story of al-Isra’ wa’l-Mi’raaj (the Prophet’s Night Journey and Ascent into heaven): " … Then the Much-Frequented House (al-bayt al-ma’moor) was raised up for me, and I said: ‘O Jibreel, what is this?’ He said: ‘This is the Much-Frequented House. Every day seventy thousand angels enter it and when they depart from it, they never return to it." Al-Bukhaari (3207) and Muslim (164).

This has to do with the heavens. As for the planets and other galaxies, our answer is to say: Allaah knows best.

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