this is not my post,credit goes to Pn.Insyirah solehah n zauj.

&

زهرة حلوة

:زهرة حلوة

Salamu'alaykum..ukhty Insyirah Solehah..
kaifhaluki?
moga berkah Allah sentiasa bersamamu sekeluarga..amin ya rabb..
^^ syukran ya atas perkongsian ini..
hmm..memang sebelum ni pun perkara yang sama Ustaz Hasrizal nyatakan mengenai salah faham ini..
boleh ana berkongsi sesuatu dr penulisan beliau??

Ustaz hasrizal sendiri telah menerangkan maknanya..

i s t i k h a r a h : meminta bantuan daripada Allah untuk seseorang itu memilih di antara beberapa kemungkinan yang diharuskan oleh Syara'. [Istikharah itu mempunyai gandingan yang memberi tambahan kemudahan. Ia dikenali sebagai Istisyarah]

i s t i s y a r a h : meminta pendapat mereka yang boleh dipercayai untuk membantu seseorang itu membuat keputusan.

Sheikh al-Islam Ibn Taimiyyah rahimahullah pernah berkata:

“Tidak akan menyesal seorang yang beristikharah kepada al-Khaliq (Allah) serta bermesyuarat dengan para Makhluq, serta tetap pendirian dalam keputusannya”

serta kesimpulannya,

1. Hindarkan diri daripada kesukaran menetapkan pendirian dalam kehidupan. Was-was adalah permainan Syaitan dan penyakit jiwa yang mengundang bahaya.
2. Dalam hal-hal yang tiada keraguan dalam membuat pilihan keputusan, ia tidak berhajatkan kepada Istikharah.
3. Ketika berdepan dengan pilihan yang sukar ditentukan, gunakan pertimbangan diri untuk melihat buruk baiknya.
4. Jika jelas mudarat atau sudah ditentukan Haram hukumnya, maka tidak harus beristikharah.
5. Pada perkara yang sukar untuk dibuat keputusan, beristikharahlah kepada Allah mengikut kaifiyat Solat Istikharah dan Doa yang Ma’thur daripada Rasulullah sallallaahu ‘alayhi wa sallam.
6. Istikharah boleh diulang beberapa kali hingga beroleh ketetapan hati untuk membuat keputusan.
7. Di samping itu juga beristisyarahlah dengan meminta pandangan pihak yang boleh dipercayai kewibawaannya.
8. Petunjuk daripada Allah ialah kemampuan hati untuk tetap pendirian membuat keputusan.
9. Hindarilah perbuatan menunggu mimpi atau petanda berbentuk isyarat kerana ia sangat terbuka kepada belitan Iblis.
10. Jauhi Bid’ah dan Syirik.
11. Setelah keputusan dibuat, bertawakkallah kepada Allah dan tenang dengan keputusan itu.
12. Seandainya timbul cabaran atau muncul sisi kekurangan pada pilihan yang dipilih, tiada fikiran negatif muncul kerana yakin adanya hikmah dan kebaikan daripada Allah.
13. Istikharah terbuka kepada apa sahaja urusan kehidupan yang berada di dalam ruang lingkup keharusan Syara’ dan salah jika hanya dilihat sebagai mekanisme jodoh.
14. Rujuklah kitab-kitab Fiqh serta panduan Sunnah dalam urusan Istikharah serta ibadah-ibadah yang lain.
15. Melakukan ibadah dengan hanya berpandukan hearsay adalah pintu kebinasaan dalam beragama.

benar ukhty,ptnjukNya dpohon ats smua prkara bkn soal jodoh smata..
jazakillah ya..^^
barakallahu fik~

29 September 2010 13:14

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Pn. Insyirah Solehah

Bismillahirrahmanirrahim.

Kes 1

Seorang lelaki telah melakukan istikharah setelah dia minat kepada seorang perempuan, Tiga hari selepas istikharah, dia bermimpi melihat wanita itu tersenyum simpul ke arahnya. Bila diceritakan mimpi itu pada keluarganya, ada yang menganggap bahawa itu bukan hasil istikharahnya, tapi disebabkan dia terlalu berkenan kepada wanita tadi hingga terbawa dalam mimpi.


Kes 2

Seorang lelaki yang tidak pernah melihat wanita yang ingin dipadankan untuknya juga tidak pernah berkenalan dengannya kemudian dia istikharah. Selang beberapa hari, dia berasa hambar dengan wanita tersebut . Bila dinyatakan kepada ahli keluarga, ada yang menyatakan bahawa istikharah kurang tepat sebab belum kenal sedikit pun wanita tadi, dah buat istikharah.


Kes 3

Seorang lelaki selalu berdoa apa sahaja dalam urusan hidupnya, semoga Allah memberi ilham kepadanya dan menjaganya dari kesilapan besar yang boleh menjatuhkan maruahnya, oleh itu dia akan buat apa sahaja keputusan atau tindakan berdasarkan gerak hati. Jika hatinya tenang terhadap sesuatu perkara maka itulah yang akan dilakukannya.

‏
Masalah Istikharah

1. Hadis-hadis berkenaan Istikharah

Posted by Insyirah at 12:58

When there are questions that keep lingering in my mind, I will insyallah with the help of Allah find the answers. Alhamdulillah, when things keep pop up in our mind we and keep forcing ourselve seeeking the answer, the answer will come with the help of Allah. Dont believe this? I cannot prove anything but for you to try it your self. Sometimes, when going to library, a book will caught my attention, after skimming the pages, Hola! there it is!! (^^). Some questions is just concerning fiqh, and some is about sirah, the hardest is about takdir. We are human, curiosity is our fitrah. But, there are still lots of questions left unanswered. I hope I have more questions. There are even questions as old as 4-5 years. Maybe, my knowledge is not enough to understand even if the answer is presented to me, or I will just misunderstand it.
If you want something, just think about it as hard as you could. Your heart determination will the guide your actions to the path that will lead you to the destination that you want. If you think about Allah so much, you will never carelessly spending your time. You will find ways that lead to Him. But before hand, we must understand that nothing will happen if the determination in our heart is not follow up with any action.

I doubt anyone will understand..

for my own comment I will start with *. please forgive me if I mistakenly explain to you.what is the meaning of (2: 100)?? it means chapter no.2, verse no.100, or surah ali-imran verse 100. I want to write with transliteration, but cannot sorry, only quarter of it. if theres any mistakes in the verse in arabic, please report. Be mindful that al-tafsir is from ibnu kathir unless stated otherwise.

the subtopics: 1. definitions and concepts of al-hidayah 2. levels of al-hidayah 3. prerequisites for divine guidance. 4. manifestation of misguidance 5. indication of receiving al-hidayah 6. Al-Qur'an the book of hidayah
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DEFINITION OF AL-HIDAYAH
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1. literally:
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the words hidayah is derived from the word "hada"(verb).
hada means:

a) to guide
b) to direct
c) to show the way

whereas Al-Hidayah means, a direction, a path, a way and so on. Al- Hidayah may also refers to any guidance, direction, way and method which ensures a person to reach his destination or to attain his objective even though they are against the shari'ah Allah s.w.t.
يقَومِ لَكُمُ الْمُلْكُ الْيَوْمَ ظَـهِرِينَ فِى الاٌّرْضِ فَمَن يَنصُرُنَا مِن بَأْسِ اللَّهِ إِن جَآءَنَا قَالَ فِرْعَوْنُ مَآ أُرِيكُمْ إِلاَّ مَآ أَرَى وَمَآ أَهْدِيكُمْ إِلاَّ سَبِيلَ الرَّشَادِ ﴾
29. "O my people! Yours is the kingdom today, you being dominant in the land. But who will save us from the torment of Allah, should it befall us'' Fir`awn said: "I show you only that which I see, and I guide you only to the path of right policy!'') (40:29)

* from this verse, the pharaoh using the word أَهْدِيكُمْ which means" I guide you", which indicate the usage of hidayah as mention above.

2. technically:
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1.the way that ensures a person to ahieve the pleasure and closure to Allah.
2.a way that ensure a person to achieve tranquility, satisfaction, good feeling, success and meaningful life in this world and hereafter.
3. the only system by which mankind is able to carry out the duties of khalifah and 'ibadah.

*shortly you will able to understand all these technical meaning after reading the meaning of hidayah in al-Qur'an.
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Meaning of Al-Hidayah In Al-Qur'an

1 وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُواْ وَكَانُواْ بِـَايَـتِنَا يُوقِنُونَ

24. And We made from among them, leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our Ayat.(32:24)

In this verse al-hidayah refer to systematic and organized group of principles, instructions, and teachings brought by the messenger of Allah on Allah instruction directly.

* tafsir of this verse :

(And We made from among them, leaders, giving guidance under Our command, when they were patient and used to believe with certainty in Our Ayat.) means, because they were patient in adhering to the commands of Allah and avoiding what He prohibited, and they believed in His Messengers and followed what they brought, there were among them leaders who guided others to the truth by the command of Allah, calling for goodness, enjoining what is right and forbidding what is wrong. Then when they changed ﴿the Words of Allah﴾, twisting and distorting them, they lost that position and their hearts became hard. They change the words from their places, so they do no righteous deeds and have no correct beliefs. Allah says:

﴿وَجَعَلْنَا مِنْهُمْ أَئِمَّةً يَهْدُونَ بِأَمْرِنَا لَمَّا صَبَرُواْ﴾

«إِذَا خَلَصَ الْمُؤْمِنُونَ مِنَ النَّارِ حُبِسُوا عَلَى قَنْطَرَةٍ بَيْنَ الْجَنَّةِ وَالنَّارِ فَاقْتُصَّ لَهُمْ مَظَالِمَ كَانَتْ بَيْنَهُمْ فِي الدُّنْيَا حَتَّى إِذَا هُذِّبُوا وَنُقُّوا أُذِنَ لَهُمْ فِي دُخُولِ الْجَنَّةِ فَوَالَّذِي نَفْسِي بِيَدِهِ إِنَّ أَحَدَهُمْ بِمَنْزِلِهِ فِي الْجَنَّةِ أَدَلُّ مِنْهُ بِمَسْكَنِهِ كَانَ فِي الدُّنْيَا»

(After the believers are saved from entering the Fire, they will be kept in wait by a bridge between Paradise and Hellfire. Then, transgression that occurred between them in the life of this world will be judged. Until, when they are purified and cleansed, they will be given permission to enter Paradise. By He in Whose Hand is my soul! One of them will be able to find his dwelling in Paradise more so than he did in the life of this world.) As-Suddi said about Allah's statement,

﴿وَنَزَعْنَا مَا فِى صُدُورِهِم مِّنْ غِلٍّ تَجْرِى مِن تَحْتِهِمُ الاٌّنْهَـرُ﴾

(And We shall remove from their breasts any Ghill; rivers flowing under them,) "When the people of Paradise are taken to it, they will find a tree close to its door, and two springs from under the trunk of that tree. They will drink from one of them, and all hatred will be removed from their hearts, for it is the cleansing drink. They will take a bath in the other, and the brightness of delight will radiate from their faces. Ever after, they will never have messy hair or become dirty.'' An-Nasa'i and Ibn Marduwyah (this being his wording) recorded that Abu Hurayrah said that the Messenger of Allah said,

«كُلُّ أَهْلِ الْجَنَّةِ يَرَى مَقْعَدَهُ مِنَ النَّارِ، فَيَقُولُ: لَوْلَا أَنَّ اللهَ هَدَانِي، فَيَكُونُ لَهُ شُكْرًا، وَكُلُّ أَهْلِ النَّارِ يَرَى مَقْعَدَهُ مِنَ الْجَنَّةِ فَيَقُولُ: لَوْ أَنَّ اللهَ هَدَانِي، فَيَكُونُ لَهُ حَسْرَة»

(Each of the people of Paradise will see his seat in the Fire and he will say, `Had not Allah guided me! And this will cause him to be grateful. Each of the people of the Fire will see his seat in Paradise, and he will say, `Might that Allah had guided me!' So it will be a cause of anguish for him.) This is why when the believers are awarded seats in Paradise that belonged to the people of the Fire, they will be told, "This is the Paradise that you inherited because of what you used to do. '' This means, because of your good deeds, you earned Allah's mercy and thus entered Paradise and took your designated dwellings in it, comparable to your deeds. This is the proper meaning here, for it is recorded in the Two Sahihs that the Prophet said,

«وَاعْلَمُوا أَنَّ أَحَدَكُمْ لَنْ يُدْخِلَهُ عَمَلُهُ الْجَنَّة»

(And know that the good deeds of one of you will not admit him into Paradise.) They said, "Not even you, O Allah's Messenger'' He said,

«وَلَا أَنَا إِلّا أَنْ يَتَغَمَّدَنِيَ اللهُ بِرَحْمَةٍ مِنْهُ وَفَضْل»

(Not even I, unless Allah grants it to me out of His mercy and favor.)

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3. ﴿إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ - وَقَالُواْ إِن نَّتَّبِعِ الْهُدَى مَعَكَ نُتَخَطَّفْ مِنْ أَرْضِنَآ أَوَلَمْ نُمَكِّن لَّهُمْ حَرَماً ءَامِناً يُجْبَى إِلَيْهِ ثَمَرَاتُ كُلِّ شَىْءٍ رِّزْقاً مِّن لَّدُنَّا وَلَـكِنَّ أَكْثَرَهُمْ لاَ يَعْلَمُونَ ﴾

(56. Verily, you guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.) (57. And they say: "If we follow the guidance with you, we would be snatched away from our land.'' Have We not established for them a secure sanctuary, to which are brought fruits of all kinds, a provision from Ourselves, but most of them know not.)(28:56)

Al-Hidayah is something that only Allah has the power of giving and preventing from receiving it. Its not something within the capacity of humanbeing to do so. it is a gift(tawfiq) from Allah(s.w.t)

tafsir:

Allah says to His Messenger : `O Muhammad:

﴿لاَ تَهْدِى مَنْ أَحْبَبْتَ﴾

(Verily, you guide not whom you like)' meaning, `the matter does not rest with you; all that you have to do is convey the Message, and Allah will guide whom He wills, and His is the ultimate wisdom,' as He says:

﴿لَّيْسَ عَلَيْكَ هُدَاهُمْ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ﴾

(Not upon you is their guidance, but Allah guides whom He wills.) (2:272)

﴿وَمَآ أَكْثَرُ النَّاسِ وَلَوْ حَرَصْتَ بِمُؤْمِنِينَ ﴾

(And most of mankind will not believe even if you desire it eagerly.) (12:103) This Ayah is even more specific than the following:

﴿إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ وَهُوَ أَعْلَمُ بِالْمُهْتَدِينَ ﴾

(Verily, you guide not whom you like, but Allah guides whom He wills. And He knows best those who are the guided.) meaning: Allah knows best who deserves to be guided and who deserves to be misguided. It was recorded in the Two Sahihs that this Ayah was revealed concerning Abu Talib, the paternal uncle of the Messenger of Allah . He used to protect the Prophet, support him and stand by him. He loved the Prophet dearly, but this love was a natural love, i.e., born of kinship, not a love that was born of the fact that he was the Messenger of Allah . When he was on his deathbed, the Messenger of Allah called him to Faith and to enter Islam, but the decree overtook him and he remained a follower of disbelief, and Allah's is the complete wisdom. Az-Zuhri said: "Sa`id bin Al-Musayyib narrated to me that his father, Al-Musayyib bin Hazan Al-Makhzumi, may Allah be pleased with him, said: "When Abu Talib was dying, the Messenger of Allah came to him and found Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah bin Al-Mughirah with him. The Messenger of Allah said:

«يَا عَمِّ قُلْ: لَا إِلَهَ إِلَّا اللهُ، كَلِمَةً أُحَاجُّ لَكَ بِهَا عِنْدَ الله»

(O my uncle, say La ilaha illallah, a word which I may use as evidence in your favor before Allah ﴿in the Hereafter﴾.) Abu Jahl bin Hisham and `Abdullah bin Abi Umayyah said: `O Abu Talib, will you leave the religion of `Abdul-Muttalib' The Messenger of Allah kept urging him to say La ilaha illallah, and they kept saying, `Will you leave the religion of `Abdul-Muttalib' -- until, at the very end, he said that he was on the religion of `Abdul-Muttalib, and he refused to say La ilaha illallah. The Messenger of Allah said:

«وَاللهِ لَأَسْتَغْفِرَنَّ لَكَ مَا لَمْ أُنْهَ عَنْك»

(By Allah, I shall certainly seek forgiveness for you unless I am told not to.) Then Allah revealed:

﴿مَا كَانَ لِلنَّبِىِّ وَالَّذِينَ ءَامَنُواْ أَن يَسْتَغْفِرُواْ لِلْمُشْرِكِينَ وَلَوْ كَانُواْ أُوْلِى قُرْبَى﴾

(It is not (proper) for the Prophet and those who believe to ask Allah's forgiveness for the idolators, even though they be of kin) (9:113). And there was revealed concerning Abu Talib the Ayah,

﴿إِنَّكَ لاَ تَهْدِى مَنْ أَحْبَبْتَ وَلَـكِنَّ اللَّهَ يَهْدِى مَن يَشَآءُ﴾

(Verily, you guide not whom you like, but Allah guides whom He wills.)'' This was recorded (by Al-Bukhari and Muslim) from the Hadith of Az-Zuhri.

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Allah, the Exalted, informs about Fir`awn that he said to Musa, in his rejection of the existence of a Supreme Maker and Creator, Who is the God of everything and his own Lord and Owner:

﴿فَمَن رَّبُّكُمَا يمُوسَى﴾

(Who then, O Musa, is the Lord of you two) meaning "Who is the one who called you forth and sent you For verily, I do not know him and I have not given you any god other than myself.''

﴿قَالَ رَبُّنَا الَّذِى أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى ﴾

((Musa) said: "Our Lord is He Who gave to each thing its form and nature, then guided it aright.'') `Ali bin Abi Talhah related that Ibn `Abbas said, "He is saying that He created a mate for everything.'' Ad-Dahhak said that Ibn `Abbas said, "He made the man a man, and the donkey a donkey and the sheep a sheep.'' Layth bin Abi Sulaym reported from Mujahid that he said, "He gave everything its form.'' Ibn Abi Najih said that Mujahid said, "He fashioned the creation of every moving creature.'' Sa`id bin Jubayr said concerning His statement,

﴿أَعْطَى كُلَّ شَىءٍ خَلْقَهُ ثُمَّ هَدَى﴾

( (Who)gave to each thing its form and nature, then guided it aright.) "He gave each of His creatures what is suitable for its creation.'' Therefore, He did not give man the form of a wild beast, nor did He give wild beasts the form of the dog. Likewise, the dog's form is not like the sheep's. He also gave creature a suitable spouse, and He influenced everything towards that mate. There is no species of creation that is exactly like another species. They are different in their actions, their forms, their sustenance and their mating. Some of the scholars of Tafsir have said that this statement, "He gave to each thing its form and nature, then guided it aright,'' is similar to Allah's statement,

﴿وَالَّذِى قَدَّرَ فَهَدَى ﴾

(And Who has measured; and then guided.) ﴿87:3﴾ This means He measured out an ordained amount (of sustenance, actions, etc.) and then guided His creatures to it. He wrote the deeds, the appointed times of death and the provisions. Then, the creatures traverse upon that and they are not able to avoid it, nor are they able to abandon it. In this Ayah Musa is saying that our Lord is the One Who created the creation, measured out its ordainment and compelled the creatures to that which He wanted.

Assalamua'alaikum. praise to Allah for I am still alive. I just recalled back the ceramah from ustaz in the radio, or maybe he is only a Dj??? whatever, but here what he said "bersyukur kito sebab dipanjangkan umor dipanjangkn sehari lg, ado kawe2 kito umor dio pendek sehari dari kito"
Its funny but its true, (maybe only funny for me- I am always like this) What can 1 day do to change our fate in the hereafter? I would say a lot. Because, when we do 'amal, its not the quantity that matters but the quality,
from tafsir ibnu kathir:"(He may test you which of you is best in deed.) it means best in deeds. This is as Muhammad bin `Ajlan said. It should be noted that Allah did not say "which of you does the most deeds.'
Fudhail bin 'Iyadh commented on surah al_Mulk:2 " supaya dia menguji kamu, siapa di antara kamu yang lebih baik amalanya" " ahsanu 'amalan" here means the sincere and the accurate (aswabuh). When asked what is the meaning of this. He reply "verily when the 'amal is done with sincerity but without accuracy, it will not be accepted, and when being done accurately without sincerity, It will not be accepted. 'amal will not be accepted until its done with sincerity and accuracy. Making the 'amal merely for Allah is ikhlas, and the accurate is Sunnah Rasulullah saw".
_badly translated from malay_.
'

what a long introduction,sigh, back to the main point. I am here to introduce you a very interesting subject that I have learnt at Uia. Its called BTQ(basic themes al_Qur'an). I took this subject during my short semester, not to make you jealous but this is the only subject that I took that very semester, Can't believe it?? hahah.

This subject is discussing about the points or themes in Al-Qur'an which are very prominent.
The chapters are ( if none of it is missing from my note)

1. Al-HIDAYAH(GUIDANCE)
2.AL-"ILM
3.AL-INSAN WA AL-KHILAFAH (MAN AND VICEGERENCY )
4. 'IBADAH(WORSHIP)
5.AL-AKHLAAQ
6.VICES
a)Al-Kibr (pride)
b)Al-Ghibah (backbiting)-mengumpat
7. VIRTUES
8. ADAB OF SOCIALIZIBG BETWEEN MEN & WOMEN
9. SCIENCE AND ISLAM
10. RISE AND FALL OF CIVILIZATION IN AL-QUR'AN

hmm, so,all are there. Because I am taking short semester, so there are few topics that are withdrew from the actual module. I will try to include some additional comment to give more clarification. Oh, maybe the language is slightly too tough- I am too having difficulties with these all new terminology, once upon a time laa,. now, Alhamdulillah. So, be patience
My grammatical error? I will try to fix it..

By Shaykh
'Abdul-'Azeez Ibn Baaz
We must confront the intellectual onslaught represented in the radio,books,newspapers,magazines and writings which the Muslim communities in our
present time have been afflicted with. The Muslim male and female spend most of their time with such, despite the fact that they contain deadly poison and misleading propagation most of the time. Therefore confronting this is a very important issue if we want to protect Islaam and the Islamic culture
from its conspiracies and evil.
The da`ees and the defenders of Islaam must devote their time in writing beneficial
researches, articles, periodicals and give da`wah. They should respond to different
types of cultural attack and expose its defects and clarify its falseness. The enemies have gathered now and are preparing all their efforts and abilities to establish different organizations and various ways to scheme and plot against the Muslims and deceive them. Therefore we must counter attack these enemies. We must refute and disapprove of their networks, expose them, and present Islaam as a faith, belief, legal system and a social and moral system. This should be done in a way that will make the people learn it, through good methods suitable for the age, and with wisdom and good admonition, arguing in a way that is best. We should use all the methods of the media, according to the resources available and our ability.
The deen of Islaam is a complete deen, which contains all good. It is the source of happiness for all mankind, and helps us in achieving righteous prosperity, sound
progression, security, tranquillity and a noble life and victory in this life and in the Hereafter.

Courtesy Of: Islaam.com
Source: Words of Advice
Regarding Da`wah

Question and Answer
Details
Name of Questioner Salma
Title: Do Good and Evil Come
from Allah?
Date 19/Jan/2010

Question:
Hello. First I wish to thank you for this user-friendly and informative site. I
wish to ask about a point which has been bothering me recently and I hope that one of the counselors will be able to answer me in sha' Allah. In surat An-Nisaa' (Women), there is a verse that states that everything is from Allah, but the next verse states that when bad things happen, they are from us humans, but everything
good is from Allah. I can see the logic behind this and that there is no contradiction, but I just wish somebody knowledgeable will explain these verses further.

Topic Islamic Creed, WorldView
Name of Counselor: Shahul Hameed

Answer
Salam, Salma.
Thank you very much for your question and the good words you have spoken about the site. The question of destiny and freewill has been nagging humans all through the centuries; and each religion has attempted to answer the question in its own way.
Master or Puppet? The noble Qur'an enunciates the view that man is not completely a
master of his fate; nor is he a puppet in the hands of blind destiny. It is a fact
that Allah's sovereignty is all pervading and nothing falls outside its purview;
which is to say that Allah knows everything and things happen according to His Will.
The whole of creation i.e. all the things and beings in the universe are subject to the overriding power of Allah, and we humans can do nothing without Allah willing it to be so. Allah says in the noble Qur'an what gives the meaning of:

*{He created everything for its destiny (or its measure) }*
(Al-Furqan25: 2)

*{We created everything according to a measure or destiny.}*
(Al-Qamar 54:9)

In both the above verses"destiny" implies the latent capabilities of things. But this is not to say that Allah created a universe finished and complete, bound to the iron rules of nature. On the contrary, it means only that the creation of this
universe was in accordance with the grand design of the Creator. Well-Designed and
Well-Planned There is no element of chance in the creation of this universe. Everything is well-designed and well- planned. And Allah has a foreknowledge of
everything that He created. But this does not imply that human beings have been completely deprived of the freedom of action. The foreknowledge of Allah is different from predestination. Otherwise, man will not have any freedom of will or action; and what is more, Allah Himself is then made to be inactive, as things happen according to what people call predestination. But the glorious Qur'an clearly says that Allah is constantly active in creation. Allah Almighty says what means:

*{Allah. There is no god but He, the Living, the Self-subsisting,Supporter of all. No slumber can seize Him nor sleep. Hisare all things in the heavens and on earth.Who is there can intercede in His presence except as He permits? He knows what (appears to His creatures as) before or after or behind them. Nor shall they compass aught of His knowledge except as He wills. His Throne does extend over the heavens and the earth, and He feels no fatigue in guarding and preserving them. For He is the Most High, the Supreme (in glory).}*
(Al-Baqarah 2: 255)

We may understand Allah's knowledge to be a living creative activity, which includes His fore- knowledge of events to come. The future may be conceived as an open possibility that pre-exists to be realized. This means that destiny as conceived by Islam does not negate our freedom of choice and action. A Limited Freedom Out of a set of inherent possibilities, we can make a free choice of those
actions that are in harmony with Allah's Will; if so, we earn our reward from Allah. Thus from the point of view of Islam, humanity is free (in a limited sense) for all practical purposes, and has no excuse for making the wrong choice in the name of fate. The Qur'anic view of humans is that they have a natural inclination to all that is good; but as we are given freedom of choice, we may choose evil against our natural tendency towards good. About divine guidance, Allah says what can be translated as:

*{It is the truth from your Lord; wherefore let him who will,believe,and let him who will,disbelieve.}*
(Al-Kahf 18:29)

Again we read:

*{Indeed Allah does not wrong the people at all, it is they wrong their own selves.}*
(Yunus 10: 44)
And:

*{There is no compulsion in religion. Surely the right way has become distinct from error. }*
(Al-Baqarah 2: 256)

The particular Qur'anic verses you have referred to in your question should be studied against the foregoing background.

*{….. If some good befalls them, they say, "This is from Allah.; but if evil, they say, "This is from thee" (O Prophet). Say: "All things are from Allah." But what hath come to these people, that they fail to understand a single fact? Whatever good happens to thee is from God; and whatever evil befalls thee is from thyself…}*
An- Nisaa' 4:78-79)

Good and Bad: From Allah's Will First, it is mentioned that all things are from Allah; and then it is stated that good happenings come from Allah and evil happenings come from humans. If we look for the correct interpretation of the verses above, we can see that there is no contradiction there. In fact, Allah Almighty is the ultimate source of all that is happening. Consequently, all good
that comes to man and all evil that befalls him flow originally from Allah's will: that is, everything is from Allah. And when man uses his freewill and makes a wrong choice out of several available options, evil follows. And we should remember that evil is the absence of good; or its opposite that follows a wrong choice by man. Thus it is true that evil happenings come from man. It is also possible that what appears to be evil may very well turn out to be good in the end. In such cases evil is no more than a means of spiritual growth for man, and need not necessarily be
"evil" in reality. And remember that:

*{Allah does not wrong anyone by as much as at atom's weight.}*
(An-Nisaa' 4:40)

We can also view the whole matter from a different angle as well. Everything is from Allah; and so we are from Allah. Evil is from us ourselves; but since we are from Allah, the evil that comes from us can also be attributed to the original
source of all, namely Allah Almighty. So there is absolutely no contradiction in the
verses you referred to. The Qur'anic concept of destiny includes the ideas of measurement, proportion, guidance and the completion of the creative process. We may
say that it is the Law of Allah operating in the whole of His creation, including man. In the case of humanity, the Divine Law includes the idea of freewill too. Allah has created everything with a purpose, a purpose that is attained by the
completion of the process of creation. In this scheme, humanity alone has a unique status as people can exercise freewill, where "evil" has a significant role along
with good.

within our life, there are things that we can control, and things that we cant. Things that we can control is the one that we can decide. However the extent of the decision itself is limited or beyond our control i.e like an objective answer paper that only have A,B,C, n D. We only responsible to what we decide, we cant create an event, but we can choose the path to that event. For the things that are beyond our control, we should never worried nor we should be sad. Because, Allah planned the best for us, and if he try us with trial its the one that we can handle. If it is the things that we decide by our self, we may contemplate on the consequences and try to seek improvement. I believe, after we choose the most worst decision, what happen next is the most best event that may happen as the consequence of our decision.

do u think you are smart? Or talented?. Do you aware that each and every nikmah that Allah give, will be asked what you do with them.wether for fisabilillah or to do mischeive or being a vanglorius boaster.what has given to you is a rensponsibilites, not a thing to be boastful of. It is like a rich people, they will be late for paradise because the wealth that were placed by Allah in their hand during their life time. For me, it also apply to knowledge, healthy body, time, as all of these are more valuable than material wealth. Because of that, scholar would be among those who will be tormented severely if he hide the truth while he possesed the knowledge.the value of a person, lies not in his tremendous knowledge but his effort to emerge the knowledge into practicality. The reality that we need to digest is that time is life. Do you can buy ur life like a prepaid topup? No one will be given a second chance.this world is the place to beg, to ask forgiveness,to believe, there is no more deed will be accounted except for 3 things when soul is taken away from the body.wallahua'lam. May Allah protect my heart and your heart from kibr.ameen

One of the most prominent distinguishing features of the Muslim woman is her deep faith in Allah ta ’ala (the Exalted) and her sincere conviction that whatever happens through the will and decree of Allah; whatever befalls a person could not have been avoided, and whatever does not happen to a person could not have been made to happen. A person has no choice in this life but to strive towards the right path and to do good deeds – acts of worship and other acts – submitting to His will, and believing that he is always in need of Allah ’s help and support. The story of Haajar (Propet Ibraheem ’s wife) offers the Muslim woman the most marvelous
example of deep faith in Allah and sincere trust in Him. The Prophet Ibraheem (Abraham) a.s. (may peace be upon him) left her at the Ka ’bah in Makkah, above the well of Zamzam, at a time when there were no people and no water in the place. Haajar had no one with her except her infant son Isma ’eel (Ishmael). She asked Ibraheem, calmly and with no trace of panic: “Ha Allah commanded you to do this, O ’ Ibraheem?” Prophet Ibraheem a.s. said, “Yes.” Her responds reflected her acceptance and optimism: “ Then He is not going to abndon us.” Reported by Bukhari in Kitab al-Anbiya. [1]
Here was an extremely difficult situation: a man left wife and infant son in barren land, where there were no plants, no water, and no people, and went back to the distant land of Palestine. He left nothing with her but a sack of dates and skin filled with water. Were it not for the deep faith and trust in Allah that filled
Haajar ’s heart, she would not have been able to cope with such a difficult situation; she would have collapsed straight away, and would not have become the woman whose name is forever remembered day and night by those who perform Hajj and ‘Umrah at the house of Allah, every time they drink the pure water of Zamzam, and
run between the mounts of Safa and Marwah, as Haajar did on that most tiring day.
This deep faith and awareness had an amazing effect on the lives of Muslim men and
women: it awoke their conscience and reminded them that Allah ta ’ala witnesses and
knows every secret, and that He is with a person wherever he may be. Nothing gives a
clearer idea of the consciousness and fear of Allah at all times than the story of the young Muslim girl related in Sifat as-Safwah and Wafiyat al- A ’yaan, and
cited by Ibn al- Jawzi in Ahkaam an-Nisaa ’ (pp. 441,442):
“Narrated ‘Abdullah ibn Zayd ibn Aslam, from his father, from his grandfather,
who said: ‘When I was accompanying ‘ Umar ibn al- Khattab r.a. (may Allah be pleased with him) on his patrol of Madeenah at night, he felt tired, so he leant against a wall. It was the middle of the night, and (we heard) a woman say to her daughter, ‘ O’ my daughter, get up mix that milk with some water. ’ The girl said, ‘O’Mother, did you not hear the decree of Ameer al- Mu ’mineen (chief of the
believers – the caliph) today?’ The mother said, ‘What was that?’ The girl said, ‘He ordered someone to announce in a loud voice that milk should not be mixed with water.’ The mother said, ‘ Get up and mix the milk with water; you are in a place
where ‘Umar cannot see you.’ The girl told her mother, ‘I cannot obey him in public and disobey him in private. ’ ‘Umar heard this, and told me: ‘O’ Aslam, go to that place and see who that girl is, and to whom she was speaking, and whether she has a
husband. ’ So I went to that place, and I saw that she was unmarried, the other woman was her mother, and neither of them had a husband. I came to ‘Umar and told him what I had found out. He called his sons together, and said to them: ‘Do any of you need a wife, so I can arrange the marriage for you? If I had the desire to get married, I would have been the first one to marry this young woman. ’ ‘Abdullah said: ‘I have a wife.’ ‘AbdulRahmaan said: ‘I have a wife.’ ‘Asim said: ‘I do not have a wife, so let me marry her. ’ So ‘Umar arranged for her to be married to ‘ Asim. She gave him a daughter, who grew up to be the mother of ‘Umar ibn ‘Abdul-‘Aziz.’’” This is the deep sense of awareness that Islam had implanted in the
heart of this young woman. She was righteous and upright in all her deeds, both in public and in private, because she believed that Allah ta ’ala was with her at all times and saw and heard everything. This is true faith, and these are the effects of that faith, which raised her to the level of ihsaan (excellence). One of the
immediate rewards with which Allah honoured her was this blessed marriage, one of whose descendants was the faith rightly-guided khaleefah, ‘Umar ibn ‘Abdul-‘Aziz r.a. . The ‘Aqeedah (faith) of the true Muslim woman is pure and clear, uncontaminated by any stain of ignorance, illusion or superstition. This ‘Aqeedah is
based on faith in Allah, the One, the Most High, the Eternal, Who is able to do all things, Who is in control of the entire universe, and to Whom all things must return:
“Say: ‘Who is it in Whose hands is the governance of all things – Who protects [all], but is not protected [by any]? [Say] if you know. ’ They will say, ‘[It belongs] toAllah, ’ Say: ‘Then how are you deluded?”’
(Qur’an 23: 88-89)
This is the pure, deep faith which increases the character of the Muslim woman in
strength, understanding and maturity, so that she sees life as it really is, which is a place of testing whose results will be seen on the Day which will undoubtedly come:
“Say: ‘It is Allah Who gives you life, then gives you death; then He will gather you together for the Day of Judgement about which there is no doubt ’: but
most men do not understand. ” (Qur’an 45: 26)
“Did you think that We had created you in jest, and that you would not be brought back to Us [for account ]?”
(Qur’an 23: 115)
“Blessed is He in Whose hands is Dominion; and He over all things has Power – He
Who created Death and Life, that He may try which of you is best in deed; and He is the Exalted in Might, Oft- Forgiving. ”
(Qur’an 67: 1-2)
On that Day, man will be brought to account for his deeds. If they are good, it will be good for him, and if they are bad, it will be bad for him. There will not
be the slightest injustice:
“That Day will every soul be requited for what it earned; no injustice will there be that Day, for Allah is Swift in taking account. ”
(Qur’an 40: 17)
The Balance (in which man ’s deeds will be weighed) will measure everything with the utmost precision, either in a person’s favour or against him: “Then shall
anyone who has done an atom ’s weight of good, see it! And anyone who has done
an atom ’s weight of evil, shall see it. ”
(Qur’an 99: 7-8)
Nothing could be hidden from the Lord of Glory on that Day, not even if it were as insignificant as a grain of mustard seed:
“We shall set up scales of justice for the day of Judgement, so that not a soul will
be dealt with unjustly in the least. And if there be [no more than] the weight of a
mustard seed, We will bring it [to account]: and enough are We to take account. ”
(Qur’an 21: 47)
No doubt that the true Muslim woman, when she ponders the meaning of these verses,
would think about that crucial Day and would turn to her Lord (Allah) in obedience,
repentance and gratitude, seeking to do as many righteous deeds as she is able, in
preparation for the Hereafter.

(source : The Ideal Muslimah,
by Dr. Muhammad ‘Ali al-Hashimi…
translated by Nasiruddin al- Khattab …
publisher: IIPH,
Riyadh, Saudi
Arabia)