Allaah reveals of His wisdom what He wishes so believers may increase in Eeman, witholds what He wishes so believers may increase submission to Him
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
Question: What is the wisdom behind facing the Ka`bah in Salah (Prayer)?
Permanent Committee for Scholarly Research and Ifta’ answered:
It is known that the duty of a Muslim is to carry out Allaah’s commands as much as possible and refrain from committing what He has prohibited. Whether one grasps its wisdom or not, one must believe that Allaah commands only that which is of benefit, and prohibits that which is harmful. All of His legislations contain wisdom which He knows; He reveals of this wisdom what He wishes so that believers may increase their Eeman, (Faith), and witholds what He wishes so that believers may increase their submission to Him.
The Muslims have taken the Ka`bah as a Qiblah (direction faced for Prayer) in obedience to Allaah’s order in His statement: Verily! We have seen the turning of your (Muhammad’s, salallaahu ‘alaihi wa sallam) face towards the heaven. Surely, We shall turn you to a Qiblah (prayer direction) that shall please you, so turn your face in the direction of Al-Masjid-al-Haraam (at Makkah). And wheresoever you people are, turn your faces (in prayer) in that direction. (Surah Al-Baqarah, ayah 144)
The wisdom behind this is perhaps that it is the Qiblah of our father Ibrahim (‘alaihi salaam), as mentioned regarding the event when the Ayah was revealed. The Prophet (peace be upon him) had hoped to be ordered to face the Ka`bah during Salah instead of Jerusalem. Thus, Allah granted his wish. It might also be a refutation of the claim made by the Jews that we share their Qiblah. It may be for another reason and only Allah knows.
May Allah grant us success! May peace and blessings be upon our Prophet Muhammad, his family, and Companions!
Permanent Committee for Scholarly Research and Ifta’ (Chairman ‘Abdul-’Aziz ibn ‘Abdullah ibn Baz)
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisofFlorida Yahoo group
The Ahadeeth of Tawheed from the Silsilah Ahadeeth As-Saheehah of Shaykh Al-Albaani
Chapters of Tawheed and the Shahadtayn Part 14
Translated by Abbas Abu Yahya
37- What a Muslim does with his close relative who is a Mushrik And Abu Talib died upon Shirk
161- The Messenger of Allaah said to Ali bin Abu Ta lib: ‘Go and bury your father.’ He said; ‘No, I won’t bury him, because he died as a Mushrik.’
The Messenger said to him: ‘Go and bury him, and do n’t speak to anyone until you come to me. ‘I came to him and I had signs of dirt and dust upon me. He ordered me to wash, so I washed and he supplicated for me with supplications which would not please me to exchange anything for them on the face of this earth.
From the benefits of the hadeeth:
1. That it is permissible for a Muslim to take the responsibilities of burying his close Mushrik relative. This does not negate his hate for his relative’s shirk. Do you not see that ‘Alee refused to bury his father for the first time. Whereby, he said: ‘he died as a mushrik ‘ thinking that if he buried him then this would enter into being in alliance with his father which is pro hibited. Like the saying of Allaah Ta’ala: <<Take not as friends the people who incurred the Wrath of Allaah >>
When the Messenger ordered him again to bury his father he hastened to fulfill the Messenger’s order. And he left that which seemed to be correct to him the first time. It is also from obedience, that a person leaves his own opinion for the command of his Prophet – sallAllaahu alayhi wa sallam.
It appears to me that the son burying his mushrik father or his mother is the last of what the son possesses of good companionship wit h his mushrik father in this world. As for after the burial then it is not allowed for him to pray for him, nor seek forgiveness for him, this is due to the clear statement of Allaah Ta’ala: << It is not proper for the Prophet and those who believe to ask Allaah’s Forgiveness for the Mushrikeen even though they be of kin >>
So, if this is the case, what is the situation of t he one who supplicates for mercy and forgiveness on the pages of newspapers and magazines for some of the kuffar , announcing their deaths, for a small amount of dirhams !
The one who is concerned for his hereafter should fear Allaah.
2- It is not legislated for him to wash the unbeliever, nor should he shroud him. And nor should he pray upon him even if he is a close relative, since, the Prophet – sallAllaahu alayhi wa sallam did not order Alee to do so. If this had been permissible, the Prophet – sallAllaahu alayhi wa sallam would have mentioned it, since delaying the explanation of an order when there is a need for it, is not permissible. This is the Madhab of the Hambalees and other than them.
3- It is not legislated for the relatives of that Mushrik to follow the funeral procession. Because the Prophet – sallAllaahu alayhi wa sallam did not do this for his uncle. His uncle was the kindest and the most compassionate of the people to him. Even to the extent that the Prophet supplicated to Allaah for him, whereby his uncle’s punishment will be the least in the Hellfire, as has been previously explained.
And in all of this there is a lesson for those peop le who have been deceived by their ancestry, but they do not do any thing for their hereafter with their Lord, and Allaah the Great spoke the truth when He said: << There will be no kinship among them that Day, nor will they ask of one another. >>
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
To reinforce the precedence and priority that obedience to Allaah (subhanahu wa ta’aala) has over the obedience to the creation, ponder upon the following ahadeeth of the Prophet (salallaahu ‘alaihi wa sallam):
La ta’aata lil makhluk fi ma’seeyit al-Khaaliq (which means “there is no obedience to the creation in disobedience to The Creator.”)
“Inna ma ta’aa fil ma’roof.” (Obedience is only in the matters ordained by Allaah).
The righteous scholars have explained that the right of The Creator takes precedence over the rights of the creation.
So when any one from the creation enjoins on you to commit an act of disobedience, then obedience to them in that specific matter is actually disobedience to Allaah, whereas disobedience to them in that specific matter is obedience to Allaah. Allaah (subhanahu wa ta’aala) says: …Help you one another in Al-Birr and At-Taqwa (virtue, righteousness and piety); but do not help one another in sin and transgression… (Al-Ma`idah 5:2)
Regarding the parents, Allaah (subhanahu wa ta’aala) says:
And We have enjoined on man (to be dutiful and good) to his parents. His mother bore him in weakness and hardship upon weakness and hardship, and his weaning is in two years. Give thanks to Me and to your parents; unto Me is the final destination. (Luqman 31:14)
A man once asked the Prophet (salallaahu ‘alayhi wa sallam):
“O Messenger of Allaah, who has the most right amongst people to my good companionship?” He (salallaahu ‘alayhi wa sallam) replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your father.”
[Al-Bukhaaree (no. 5971), Muslim (no. 201) and Ibn Maajah (no. 2706)]
The right of the parents upon their children is so great that Allaah often mentions obedience to parents immediately after worshipping Allaah alone. Yet even if your mother or father enjoins on you to commit an act of disobedience, then obedience to them in that specific matter is actually disobedience to Allaah, whereas disobedience to them in that specific matter is obedience to Allaah. So if your parents command you to worship other than Allaah, or to attend the gatherings of the people of bid’ah (Sufis, Shee’a, Tableeghis, Ikhwanul Muslimeen, Khawarij, Hizb Tahreer, etc…), or to sing anasheed, or to hand them a can of beer or a pack of cigarettes, then there is no obedience to them in these matters.
Allaah says: But if they strive with you to make you join in worship with Me others that of which you have no knowledge, then obey them not. (Luqman 31:15)
La ta’aata lil makhluk fi ma’seeyit al-Khaaliq (which means “there is no obedience to the creation in disobedience to The Creator.”)
This also includes the wife in relation to her husband. The husband’s right over his wife is so great that the Prophet (salallaahu ‘alaihi wa sallam) said,
“It is not right that any human being should prostrate to another being. And if it were right for a human being to prostrate to another human being, I would have ordered the woman to prostrate to her husband due to the greatness of his right upon her.”
Yet if the husband commands the wife to disobey Allaah, such as the husband’s command to his wife to break her obligatory fast in Ramadan to have sexual relations with him,* or to remove her hijaab, or to engage in haram acts or speech, then in these particular cases obedience to him is disobedience to Allaah, as the scholars have explained.
La ta’aata lil makhluk fi ma’seeyit al-Khaaliq (which means “there is no obedience to the creation in disobedience to The Creator.”)
If a “scholar” (or imam of your masjid) advises you to disobey Allaah and His Messenger (salallaahu ‘alaihi wa sallam) by telling you or giving you “permission” to call on other than Allaah, or say that Allaah in His Self is “everywhere,” or rebel/speak ill of the Muslim ruler, or celebrate the Prophet’s birthday, or engage in ribaa (interest, usury), then in these particular cases obedience to that “scholar” is disobedience to Allaah.
Allaah says: They (Jews and Christians) took their rabbis and their monks to be their lords besides Allaah… (At-Tawbah 9:31)
The Prophet (salallaahu ‘alaihi wa sallam) explained:
They (rabbis and monks) prohibited the allowed for them (Christians and Jews) and allowed the prohibited, and they (Christians and Jews) obeyed them. This is how they worshipped them.
[Calling on other than Allaah is Kufr, knowingly denying Allaah's 'Uluw is kufr, rebelling against/speaking ill of the Muslim ruler is the bid'ah of the Khawaarij and Ikhwanul Muslimeen and Hizb at-Tahreer, celebrating the Prophet's birthday is bid'ah that sometimes is accompanied by kufr as the 'ulamma have explained, and ribaa is from the seven destructive Kabaair, while declaring ribaa "halal" upon knowledge of its prohibition in the Qur`an and Sunnah is Kufr. Aoodhoobillaah!]
Likewise, with the Muslim ruler, the only time you may not obey the Muslim ruler is if he orders disobedience. As we learned from Kitab at-Tawheed class – chapter of Ruling by other than Allaah – regarding Allaah’s ayah: O you who believe! Obey Allaah and obey the Messenger (Muhammad, salallaahu ‘alaihi wa sallam), and those of you (Muslims) who are in authority… (An-Nisa 4:59) The word atee’u (obey) precedes “Allaah” and “the Messenger,” but not “those in authority”, because the Prophet (salallaahu ‘alaihi wa sallam) could not order to do haram, whereas it’s possible that a ruler could. So although it is obligatory to obey the Muslim ruler, you may not obey him in that particular matter in which he orders disobedience.
May Allaah grant us akhlaaq pleasing to Him.
Note: *(as opposed to the optional fast, which scholars have said she should break if he asks)
Following are the Excerpts of a speech given by Dawud Adib about seven years ago but edited for www.salafitalk.net
Before coming here today, I thought of how I would get through this talk with my voice being affected by hoarseness due to the dry heat in my apartment.
And then I began to ponder upon those who could not speak at all.
My car on the way here seems to always have some problems; tires, alternator, engine, transmission but then I quickly remembered those who do not have a car.
Growing up as a young man in the ghetto, sometimes you are teased and taunted for a variety of reasons.
I can still remember the children laughing at me, taunting and teasing me because of the size of my shoes. I used to run home and my mother would comfort me, drying the tears from my face and remind me of the old man down the street who had no feet!
Allaah has informed us in many, many places in the Qur’aan what He has done for us and of the favors He has bestowed upon us.
“He has created the Heavens and the Earth with truth (and He is) high above all those things they have associated with Him”
“And He gave you all of that which you asked for and if you were to count the Blessings of Allaah you would not be able to count them, surely the human being is an extreme ingrate, a disbeliever” Soorah Ibraaheem 14:34
The Prophet Muhammad, alaihes salaam has given us a du’aa that is the Master of ad’iyah (pl. du’aa) for seeking forgiveness. A line from that du’aa is:
“…I recognize Your ni’mah (blessings or favors) that you have bestowed upon me…”
Brother’s and sisters reflect upon Allaah’s statement:
“Has there not been over man a period of time when he was nothing to be mentioned?”
The Prophet, alaihes Salaatu was Salaam one day spit into the palm of his hand, and then wiped his (noble index) finger across the spittle and said:
“Surely Allaah Azza wal Jalla has said:
“O Son of Aadam! How is it that you (try) to render Me powerless, when I have created you from something like this (i.e. the spittle)? I have created you and fashioned you perfectly, and given you due proportion….
In other words brothers and sisters, He could have created us with our mouths on the bottom of our feet, or our eyes between our legs or our ears near our navels, but he perfected us, giving us a beautiful form!
He Azza wa Jalla continues: “But you are walking in your clothes [the clothes that He gave us], walking proudly, stomping your feet, shaking the Earth. You accumulate and accumulate, then you hold back (giving of the wealth that I have bestowed upon you). UNTIL…your souls reach your throats, then you say: “I’ll give charity now!”
“NOW IS THIS THE TIME FOR SADAQAH?”
Collected by al-Imaam Ahmad in his Musnad, al-Imaam ibnu Maajah in his Sunan, Ibnu Sa’d in his Tabaqaat from Hareez ibn Uthmaan from Abdur Rahmaan ibn Maysarh, from Jubayr ibn Nufayr from Busr ibn Jahhaash al-Qurashee, with a saheeh chain, inshaa Allaah.
Let us remember, my beloved brothers and sisters in Deen, that we used to be something unmentioned. Allaah reminds us of this:
“Has there not been over man a period of time, when he was nothing to be mentioned?
“Indeed, We have created man from a nutfah (drops of mixed semen) in order to try him, so We made him hearer, seer”.
“Verily We showed him the way whether he be grateful or ungrateful.”
Sooratul Insaan [76:1-3]
We will never, ever be able to enumerate the ni’am (pl.ni’mah ) He has granted us.
Let us look at some of them.
The Human Ear:
It is so sensitive – may Allaah allow you to hear His call – that it can perceive sound waves with an energy of only one ten thousand trillionth of a watt, and the pressure of the barest audible sound is ten billion times less than the atmospheric pressure at sea level. The threshold valley is so low that it is close to the energy of thermo motion.
In other words – may Allaah direct you to correct worship – if our ears were just a little more sensitive, we would always hear a background noise, like the molecules colliding in the air!
When a paper clip hits a wooden floor and a rocket ship takes off, they both cause vibrations or sound waves in the air. If Allaah had not created them for us out of His infinite mercy and bounty, we would be able hear the squeaking of our bones, the flowing of our blood, the beating of our hearts!
However, Allaah has created for you and I something as simple as sound waves. So now, you can hear my voice speaking to you, your baby crying, your husband or wife say: “ I love you!”
In spite of this (and that was not mentioned associated to the human ear), we still use our ears to listen to backbiting, slander gossip, music etc. instead of using them to listen to the Qur’aan, the authentic Sunnah, the myriad of adhkaar (pl. dhikr) and the words of the Ulamaa.
The Human Eye:
Just the small muscles around the lens of our eyes are used more than 100, 000 times each day. If our leg muscles tried to do that much work, they would have to go on a 50-mile hike!
Eighty (80%) percent of the raw sensory information that is a basis for our knowledge is provided by our eyes.
Eighty percent of that is received into our brains.
Many of you brothers and sisters are old enough to remember the outer space expedition of Vikings I and II that occurred between 1976 and 1980. During that trip, more than 50,000 images of the Planet Mars were captured. In addition, Voyages I and II transmitted about 70,000 images of Saturn and Jupiter back to Earth.
All of this took approximately two years. Combined they gathered 387 billion bits of information. Not million brothers and sisters but billions!
But that creature – the Human Eye – that Allaah, the Best of Creators gifted us with can do more than that in 6.75 minutes!
Yet, we use this gift, the gift of sight, to stare at women (and men), look at shows on television, movies, read magazines that we should not look at!
Allaah’s Prophet, alaihes Salaatu was Salaam has given us a du’aa, to be said in rukoo’ which reminds of us of this ni’mah, the ni’mah of (hearing) and sight:
“O Allaah, to You I have bowed, and in You I have believed, and to You I have submitted My hearing, sight, mind, bones, tendons, and what my feet carry are humbled before You!”
The Human Adult Heart:
It pushes every minute one and one half (1/12) gallons of blood, eighty seven (87) gallons every hour, 2,100 gallons every day, 766,600 gallons per year, and more than 56,000,000 gallons in a average life span of someone 74 years old.
The Human heart uses enough energy each day to lift 2,000 lbs, to a height of forty one (41) feet. By the time you are fifty years olds, your heart has done enough work equal to lifting 10,000 tons to an altitude of 142 miles!
But dear Muslims – may Allaah make your hearts firm on His Deen and His obedience - why do we use those hearts to love that which Allaah and His Messenger, sallaahu alaihi wa sallam hate and hate what Allaah and His Messenger, sallalaahu alaihi wa sallam love ?
We spend more time cleaning our homes, clothes, cars and the like than cleaning and polishing our hearts!
The Human Skin:
We completely change it every 27 days, it keeps in body fluids, it keeps out the foreign agents, and it shields us from dangerous rays, it cools us off when the rays increase. It conserves heat in the body, and without it, you and I would not be able to feel the touch of your husband’s or wife’s hand.
The skin – may Allaah protect yours from the Fire – takes its own shape and repairs itself when damaged.
But that same skin, you do not pay enough attention to it when perform wudoo making sure that you don’t leave any parts of it unwashed. Some of you (women) do not cover it properly with the clothing you were commanded to utilize. Some of us pay more attention to the type of lotions and creams we desire to apply upon it to please the creation, than the One who created it!
We could go on and on dear respected Muslims. We could talk about the brain, and the blood cells, the human eyelashes and eyelids, and the fact that Allaah designed them to blink when something is hurled at them, to protect our eyes.
Imagine not being able to blink!
Dear Muslims, reflect more upon what you have instead of what you do not. Look at those who are beneath you instead above you and be grateful for what you have, for if you were to attempt to enumerate the blessings of Allaah you would not be able to calculate them.
Fa tabaarakallaahu ahsanul Khaaliqeen (So blessed be Allaah, the Best of Creators)!
Related Links : (Must Read)
- Oh Musa, Now you have Showed Gratitude
- How our Prophet thanked Allaah, and how Dawud thanked Allaah
- To attain TRUE thankfulness TO Allah, there are 5 affairs that a person must have
- The Three Arkaan (Pillars) of Gratitude/Shukr
- Al-Hamdulillaahi ‘alal Islam wa Sunnah – Shaikh Khalid Ar-Raddadee (hafidhahumullaah)
- Have You Thanked Allah? – by Imâm Ibn Qayyim al-Jawziyyah
Taken from “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” by Ibn Qayyim al-Jawziyyah
This article contains advice from the Salaf on remembering and being grateful for the blesseings that Allah is constantly showering us wit.
From His Signs are the night and the day
By: Shaykh Saalih Al-Fawzaan
Taken from His Explanation of Al-Usool Ath-Thalaathah Pg. 81-83
Shaykhul-Islaam Muhammad ibn ‘Abdul-Wahhaab, may Allaah have mercy upon him, said:
“From His signs are the night and the day the sun and the moon. From His creation are the seven heavens and the seven earths; those who are within them and those who are between them.”
His statement: “From His signs are the night and the day the sun and the moon…”
Ayat are of two types:
The First Type: Universal Ayat which you see. Such as the heavens, the earth, the stars, the sun, the moon, the mountains, the trees, and the oceans; (these are all) called signs, because by way of them one gets an indication of their Creator, Glorified and Exalted be He. Due to this, Aboo Al-‘Itaahiyah said:
How strange is it how the Ilah (i.e. Allaah) is disobeyed
Or the insolent one can be insolent towards Him
In everything there is a sign of Him
Indicating that He is One
For Allaah, within every moving and still being
From Mankind, there is a witness
How can one be insolent against Allaah the Majestic and High, and say: “There is no Lord for this entire universe; these created beings came into existence by another creator.” And if they did come into existence with another creator, then who is this Creator other than Allaah the majestic and High; inform me?! You will not find a creator other than Allaah the Glorified and High.
أَمْ جَعَلُواْ لِلّهِ شُرَكَاء خَلَقُواْ كَخَلْقِهِ فَتَشَابَهَ الْخَلْقُ عَلَيْهِمْ قُلِ اللّهُ خَالِقُ كُلِّ شَيْءٍ وَهُوَ الْوَاحِدُ الْقَهَّارُ
Or do they assign to Allaah partners who created the like of His creation, so that the creation (which they made and His creation) seemed alike to them.” Say: “Allaah is the Creator of all things, He is the One, the Irresistible.” (Ar-Ra’d 13:16)
The Second Type:
Qur’anic Ayat which are recited from the Revelation which was sent down to the Messenger ﷺ. All these are proofs for the Existence of the Lord, Glorified and Exalted be He; for His Perfection, His Attributes, His Names, and that He Alone has the right to be worshipped, there being no partners for Him. All of them indicate that; the universal Ayat and the Qur’anic Ayat.
The universal Ayat indicate their Creator, the One Who brought them into existence; the One who Dictates their Affair. The Qur’anic Ayat contain commands to worship Allaah and they contain confirmation of Tawheed Ar-Ruboobiyah (Oneness of Lordship) and Tawheed Al-Uloohiyah (Oneness of Allaah’s Worship) is derived from them as is the command to worship Allaah, the Glorified and High. The entirety of the Qur’aan revolves around this matter and it was revealed for the sake of this affair.
From His signs are the night and the day and the sun and the moon. These are from the greatest of His signs, Glorified and Exalted be He. The dark night which covers this creation and the radiant day which enlightens this creation so that the people spread out engaging in their occupations. The Most High said:
قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ اللَّيْلَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِضِيَاء أَفَلَا تَسْمَعُونَ ٧١ قُلْ أَرَأَيْتُمْ إِن جَعَلَ اللَّهُ عَلَيْكُمُ النَّهَارَ سَرْمَدًا إِلَى يَوْمِ الْقِيَامَةِ مَنْ إِلَهٌ غَيْرُ اللَّهِ يَأْتِيكُم بِلَيْلٍ تَسْكُنُونَ فِيهِ أَفَلَا تُبْصِرُونَ ٧٢ وَمِن رَّحْمَتِهِ جَعَلَ لَكُمُ اللَّيْلَ وَالنَّهَارَ لِتَسْكُنُوا فِيهِ وَلِتَبْتَغُوا مِن فَضْلِهِ وَلَعَلَّكُمْ تَشْكُرُونَ ٧٣
Say (O Muhammad ﷺ): “Tell me! If Allaah made night continuous for you till the Day of Resurrection, who is an Ilah (a god) besides Allaah who could bring you light? Will you not then hear?” Say (O Muhammad ﷺ): “Tell me! If Allaah made day continuous for you till the Day of Resurrection, who is an Ilah (a god) besides Allaah who could bring you night wherein you rest? Will you not then see?” It is out of His Mercy that He has put for you night and day, that you may rest therein (i.e. during the night) and that you may seek of His Bounty (i.e. during the day), and in order that you may be grateful. (Al-Qasas 28:71-73)
This is from the greatest signs of Allaah; this night and this day. The entire time does not consist of night nor does the entire time consist of day. This is because if the affair was like this then the benefits of the servants would be suspended and they will be exhausted.
Allaah has made for them the night and the day following each other in succession. Moreover, the night and the day are organized and neither of them differ nor do they change to the organizational structure of the other. From that which indicates the wisdom of the All-Wise (Glorified and Exalted be He, is that the actions of the servants and their concoctions will be destroyed and become mixed up, whatever they may be, and they will cease. As for the creations of Allaah the Mighty and Majestic, they will not fall apart except at a time wherein Allaah allows for them to fall apart.
So the night and the day run perpetually and neither of them break down; whereas the concoctions of the creation break down, malfunction, and expire; even if they are big and strong.
How many abandoned cars, planes, and trains do you see, whilst they were strong and useful; however, they expired and broke down. Do the night or the day break down? No. This is because their Manufacturer is All-Capable and All-Wise, Majestic and High be He.
صُنْعَ اللَّهِ الَّذِي أَتْقَنَ كُلَّ شَيْءٍ إِنَّهُ خَبِيرٌ بِمَا تَفْعَلُونَ
The Work of Allaah, Who perfected all things, verily! He is Well-Acquainted with what you do.
Translated By: Raha ibn Donald Batts
In The Name of Allaah, The Most Merciful, The Bestower of Mercy
Ibnul Jawzee (rahimahullaah) said:
A thought came to my mind about that which takes places in the world of calamities, hardships and great afflictions, which have difficult end results; so I said: Glorified is Allaah and free is He from all imperfections! Indeed, Allaah is The Most Generous of all those who show generosity, and generosity necessitates forbearance and forgiveness.
So from which angle are those punishments viewed? I thought about it and saw that the existence of many people is like non-existence. They neither study the evidences about the Oneness of Allaah (in His Lordship, Names and Attributes and that He alone has the right to be worshipped) nor do they abide by the commandments and prohibitions of (Allaah); rather they carry on in their habits like cattle.
And unless the Islamic legislation agrees with what they want, otherwise they depend on their personal selfish interests. And after obtaining the Deenaar (money), they do not care whether it was from lawful or unlawful (means). They pray when it is easy for them, and if not they abandon it. Amongst them are those who openly commit great sins, whilst being aware of its prohibition. It may be that there is a scholar with strong understanding and his sins are grave indeed. So I came to know that even when the punishments are great, they are lesser (in severity) than their crimes.
And when punishments occur to wipe away sins, those (responsible for such sins) scream (saying): ‘’which sin is this for?’’ and they forget what has proceeded (of sins), some of which makes the earth shake. An old man becomes so insignificant to the extent that the hearts become sympathetic, whilst he does not know that this is due to him not giving significance to the commandments of Allaah in his youth.
[Source: Saydul Khaatir: page: 18-19]
And Allaah knows best
Translated by: Abu Mu-aawiyyah (Abdullaah Al-Gambi)
Shaykh Rabi’ Tafsir of Ayats 21-22 of al-Baqarah
Translated by Abul Hasam Malik Adam al-Akhdar (hafidhahullaah)
In Saheeh Mawaarid al-Dhamaan (2087) – The hadeeth of Abu Hurayrah (may Allaah be pleased with him) who said, “The Messenger of Allaah (sallallaahualaihi wasallam) said,“The lifespan of (the people from) my ummah is between sixty to seventy years and few will go beyond that.” Ibn ‘Arafah said, “And I am from those few.”
So the Shaykh (may Allaah have mercy on him) commented by saying:
“I say: I am also from amongst those few, since I have passed eighty four. I ask the Lord, the One free from all imperfections and the Most High, to make me amongst those whose life span is prolonged and their actions are beautified.
But even then, sometimes I nearly wish for death due to what has afflicted the Muslims from deviations in their deen, and the humiliation that has befallen them from the lowest of mankind. But Allaah forbid, and the hadeeth of Anas is before me. So it is not suitable for me to say anything except that which my Prophet (sallallaahualaihi wasallam) has ordered me with, “O Allaah keep me alive as long as life is good for me and take my life if that is good for me.”
And I supplicate with that which my Prophet (sallallaahualaihi wasallam) has taught me, “O Allaah provide us with the provision of our hearing, and our sight, and our strength as long as we are alive and make it a legacy from us.”
And indeed the One free from all imperfections has favoured me and responded by providing me with all of that. So I am able to research, authenticate, and write with the strength that very few have, and I pray the involuntary prayers standing, and I drive my car by myself covering vast distances, and at high speeds about which some of those who are close to me have advised me to reduce, but I have an explanation for that which is known to some of them!
I say this from the point, “And proclaim the bounty of your Lord.” (ad-Duhaa:11)
Hoping from my Lord, the One free from all imperfections and the Most High, that He increases His favours upon me, and makes all of that a legacy from me, and that He takes my life away while I am a Muslim, upon the Sunnah, for which I have dedicated my life in calling to and writing for. And that He unites me with the martyrs and the righteous, and they are the best companions, indeed He is the All-Hearing, the One who responds.
May Allaah have mercy on the Shaykh and grant him Firdaws.
“Oh you who believe fear Allaah with the right that He should be feared with and do not die unless you are Muslimoon” – Shaykh Rabee
بسم الله الرحمن الرحيم
Fear Allaah With The Right That He Should Be Feared With
al-Allaamah Rabee’ ibn Haadi may Allaah preserve him
Translated by: Abu Yusuf Khaleefah Masjid USA, NYC
Al-Allaamah Shaykh Rabee‘ ibn Haadi al-Madkhalee (may Allaah preserve him) stated:
“I’m going to speak about two or three verses from this Soorah (Aali ‘Imraan). They are the statements of Allaah:
“Oh you who believe fear Allaah with the right that He should be feared with and do not die unless you are Muslimoon* And hold fast to the rope of Allaah all together and do not be divided. Remember the favor of Allaah upon you when you use to be enemies to one another then He (Allaah) brought harmony between your hearts. Then you became brothers by His (Allaah’s) favor. And you were on the brink of a pit of fire and He (Allaah) saved you from it. Thus Allaah makes clear to you His Aayaat (proofs, verses, signs etc…) in order that you may be guided.” (Aali ‘Imraan: 102-103)
In these verses there is an encouragement from our Lord The Magnificent, The Majestic, The great to fear Him and that we fear Him with the right that He should be feared with.
“Fear Allaah with the right that He should be feared with”
Ibn Mas’ood (may Allaah be pleased with him) explained the verse with his statement:
“Fearing Allaah with the right that He should be feared with is that He is to be remembered and not forgotten. He is to be thanked and not shown ungratefulness. He is to be obeyed and not disobeyed.”
This is a tremendous explanation of this verse. Allaah is to be remembered and not forgotten. He is to be thanked and not shown ungratefulness. He is to be obeyed and not disobeyed. The chain of narration is authentic tracing back to Abdullaah ibn Mas’ood (may Allaah be pleased with him).
Therefore obey Allaah with the right of obedience. Fear Him with the right that He should be feared with. Thank Him with the right that He should be thanked with.
“…and do not die unless you are Muslimoon.“
It can be said that the person doesn’t have control over this matter for himself. However it is said: Upon him is to take the means (that will enable him to die as a Muslim). It is that he is upright in this life upon the true religion of Allaah. It is that he obeys Allaah with the right of obedience. It is that he thanks Him and ask Allaah for establishment upon this religion just as the Messenger (sallallaahu alayhi wa sallam) used to do and he was the Messenger of Allaah (sallallaahu alayhi wa sallam):
We establish the rights of Allaah according to what we have the ability to do. We also establish these three affairs which Ibn Mas’ood (may Allaah be pleased with him) explained this verse with from the gratitude, the obedience and an abundance of the remembrance of Allaah.
From the sunan of Allaah in His creation is that when a person lives upon a matter he dies upon it. And when he dies upon something he is resurrected upon it. Therefore (if) you (were) to live upon the obedience of Allaah, being grateful to him and remembering Him, Inshaa Allaah, Allaah will give you a good ending (in life). As a result of that you die upon Islaam. We must take the means which will give us this result and this magnificent outcome, and it is that we die upon Islaam.
As for the acts of disobedience and the affairs of innovation (the refuge is sought with Allaah from them) can be a reason for having an evil ending and dying upon other than Islaam. The affairs of innovation and the major sins can be from the causes of having an evil ending and the refuge is sought with Allaah.
Therefore be cautious with every caution from the acts of disobedience and the affairs of innovation. Whoever falls into something (from these matters) let him hasten in the repenting to Allaah. If the people of falsehood have deceived him with an affair of innovation or caused him to fall into an act of disobedience, let him pull (out of that state) immediately and hasten to repenting to Allaah The Blessed and The Most High. Let him have the severe regret then remain (steadfast) upon the obedience of Allaah. For Indeed Allaah from His kindness, generosity and justice, He doesn’t waste the (good) deeds of those who perform them.”
Taken from: “Nafahaatul-Hudaaa wal-Eemaan min Majaalisil-Qur’aan” pg. 44-46. By al-Allaamah Shaykh Rabee’ ibn Haadi al-Madkhalee (may Allaah preserve him).
Translated by: Abu Yusuf Khaleefah Masjid USA, NYC
4th day of Ramadaan 1433/ 23rd of July 2012
Related articles :
- Fear Allaah and Do Not Depend Upon Intercession! – Shaykh Rabee’
- “Oh Turner of the Hearts, keep our Hearts firm on Your Religion”
- The Prophets (Peace be upon him ) Advice to Mu’aadh ibn Jabal – by Shaykh ibn Uthaymeen
Mu`adh (Radi’Allahu anhu) reported: The Messenger of Allah (Sall’Allahu alaihi wasallam) took hold of my hand and said, “O Mu`adh! By Allah I love you, so I advise you to never forget to recite after every prayer:
Allaahumma a-innee alaa Dhikrika wa shukrika wa husni ibaadatika
O Allah! Help me to remember you, to thank you, and to worship you in the best of manners. [Reference: Abu Dawud 2/86, An-Nasa'i 3/53. See also Al-Albani Sahih Abu Dawud 1 /284]
Bismillaah, wal-hamdulilaah, was-salaatu was-salaamu ‘alaa rasoolillaah,
as Salaamu ‘Alaykum wa Rahmatullaahi wa Barakaatuh
Good Manners when Dealing with the Creation
by Shaikh Muhammad bin Saalih Al-’Uthaimeen
Makaarim-ul- Akhlaaq (pg. 23-31) – Al-Ibaanah.com
As for having good manners with the creation, then some of them have defined it as withholding abuse, extending kindness and having a cheerful countenance. This has been mentioned as a saying of Al-Hasan Al-Basree, may Allaah have mercy on him. 
First: The Meaning of Withholding Abuse:
What is meant by withholding abuse is that a person refrains from harming others whether financially, spiritually or socially (i.e. by harming his reputation). So whoever does not withhold from harming the creation, he does not possess good manners. On the contrary, he is ill-mannered.
The Messenger proclaimed the prohibition of harming a Muslim through any means of abuse. He did this during the greatest of gatherings in which he congregated with his ummah, saying: “Indeed, your blood (i.e. lives), your wealth and your honor are sacred for you just like the sanctity of this day of yours in this month of yours in this land of yours.“ 
If a man transgresses against people by taking their wealth or by committing fraud or by deceiving them or by hitting them and committing a crime against them or by reviling, backbiting or slandering them, such a person is not good-mannered towards people. This is since he has not refrained from harming others.
And the sin of this becomes even greater every time his bad manners are directed towards someone who has a bigger right over you. So maltreatment of your parents, for example, is worse than you treating anyone else bad. Maltreatment of your relatives is worse than you treating strangers bad. And maltreatment of your neighbors is worse than treating those who are not your neighbors bad. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “By Allaah, he does not believe! By Allaah, he does not believe! By Allaah, he does not believe!” They (i.e. the Companions) said: “Who O Messenger of Allaah?” He said: “He whose neighbor is not safe from his calamities.” 
Second: The Meaning of Extending Kindness:
The word nadaa (kindness) means generosity and courtesy, i.e. to extend one’s generosity and courtesy to others. Generosity does not mean what some people think it to be, which is giving money only. Rather, generosity can also be by way of giving one’s self, offering one’s status (to assist), donating one’s wealth and spreading one’s knowledge.
If we see an individual taking care of the people’s needs by helping them, directing their affairs to those who are not able to reach them, spreading his knowledge amongst the people and donating his wealth to them, can we describe this man as having good manners? Yes, we can say he has good manners because he has extended kindness and generosity. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Fear Allaah wherever you may be, and follow up an evil deed with a good deed, (for) it will wipe it out. And treat the people with good manners.” 
What falls under treating the people with good manners is: If you are oppressed and maltreated by someone, you should pardon and forgive that person. Allaah has praised those who pardon others, as He says about the inhabitants of Paradise: “Those who spend (in Allaah’s Cause) during times of prosperity and adversity, who repress anger and who pardon people. Verily, Allaah loves the good-doers.” [Surah Aali 'Imraan: 134]
And Allaah says: “And to forego is closer to piety (Taqwaa).” [Surah Al-Baqarah: 237]
And He says: “And let them pardon and forgive.” [Surah An-Noor: 22]
And He says: “So whoever forgives and makes reconciliation, his reward is with Allaah.” [Surah Ash-Shooraa: 40]
A person is in constant contact with people, so he will most definitely encounter some bad treatment from people. But his stance with regard to this bad treatment should be that of pardoning and overlooking. And he should know for certain that by pardoning, overlooking, and responding with good, the animosity that exists between him and his brother will transform to amicability, love and friendship. Allaah says: “The good deed and the evil deed are not equal. Repel (the evil) with that which is better, then behold, the one between whom he and you there was enmity (will become) as though he were a close friend.” [Surah Fussilat: 34]
Those of you who have knowledge of the Arabic language should reflect on how the end-result is derived here via the abrupt mention of “idhaa” (which means “then behold” here). The abrupt mention of this word indicates that the result (at the end of the ayah) will come to pass immediately, and that is: “then behold, the one between whom he and you there was enmity (will become) as though he were a close friend.”
However, not everyone is granted this same result. This is why Allaah says: “But none are granted it except those who are patient. And none are granted it except those who possess a great portion (of moral character).” [Surah Fussilat: 35]
Do we understand from this that pardoning a criminal is praiseworthy in the absolute sense and that it is something that we were ordered to do? Some people have come up with this understanding based on this verse. However, it should be known that pardoning should only be commended if forgiving is the best and most advisable option. However, if retribution is the best option then doing that is better. This is why Allaah says: “The recompense for an evil is an evil the like thereof. But whoever forgives and makes reconciliation, his reward is with Allaah. Verily, He likes not the wrongdoers.” [Surah Ash-Shooraa: 40] So here Allaah has linked forgiveness with reconciliation.
So it is possible that forgiveness may not necessarily mean reconciliation. For example, it could be that this individual who committed a crime against you and was insolent towards you is an evil man who is known for being evil and corrupt, and so if you were to forgive him, he would persist in his evil and mischief. In this situation, it is better that this man is punished for his crime since there is reconciliation in this.Shaikh-ul-Islaam Ibn Taimiyyah said: “Reconciliation is obligatory whereas forgiveness is optional. So in the event that forgiveness will cause reconciliation to be bypassed, this means that we have given precedence to something optional over something obligatory. And the religious legislation did not come to institute this.” And he has spoken truthfully, may Allaah have mercy on him.
An Important Note:
I would like to take this opportunity to point out something that many people do today with the intention of being good and sympathetic. And it is that when a person gets into an accident and as a result another person dies, the guardians of the deceased come and revoke the blood-money that is owed by this offender that committed the accident. So is their canceling of the blood-money praiseworthy and considered as being from good manners or does this issue have more detail to it?
There is more detail required on this issue. We must reflect and ponder on the condition of this offender who has caused this accident. Is he from among those people who are known to be careless and inconsiderate? Does he fall into the type of people that say: “I don’t care if I run over somebody on the road because I already have his blood-money prepared inside my desk” and we seek refuge in Allaah!
Or is he someone who has fallen into an accident even though he employed complete discretion and complete poise and balance, but in spite of this Allaah had already decreed all things to come to pass?
If he falls under the second category of people, then forgiving him is better. However, even if he does fall under this second category of prudent and well-poised people, before we forgive him, we must look to see if the victim has any debt he owes.
If the victim owes a debt, we cannot forgive the offender. And had we already pardoned the offender, the pardon would be dismissed. This is an issue that perhaps many people are unaware of. We say this because the heirs will assume entitlement of this blood-money from the victim that was killed in an accident, and their entitlement will not be satisfied until they pay back the deceased’s debt if he owed someone money.
This is why when Allaah mentions inheritance, He says: “(The distribution in all cases is) after the payment of legacies he may have bequeathed or a debt (he owes).“ [Surah An-Nisaa: 11]
The point is that forgiving people is part of good manners and it falls under the realm of extending kindness to others. This is since extending kindness can either be in the form of giving something or in the form of revoking something, and pardoning falls under revoking something.
Third: A Cheerful Countenance:
Having a cheerful countenance means that your face is radiant and illuminated when you come in contact with other human beings. The opposite of this is to appear with a gloomy face. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “Do not think little of any good deed, even if it is encountering your brother with a cheerful face.” 
A poet put this understanding into a verse, saying:
“My son, indeed piety can be something so trivial,
as a cheerful face and a soft-spoken tongue.”
So a cheerful face allows happiness to enter into people; it brings out love and amiability; and it causes the heart to expand – both yours and those you encounter.
On the other hand, if you always appear upset, people will run away from you. They will not be happy sitting with you or talking to you. Perhaps you may even be afflicted with psychological problems. You may be suffering from a dangerous disease known as stress. If so, then being happy and having a cheerful face is from the most effective treatments one can use to combat this disease. This is why doctors advise those who are afflicted with this illness to keep away from those things that cause them to be instigated and angered since that will only cause their sickness to grow.
So being happy and having a cheerful face causes this disease to be exterminated. And as a result of these two characteristics, a person will become loved by the people and dear to them.
These are the three foundations that good manners when dealing with the creation revolve around.
Also from the signs of good manners towards creation is:
That a person observes good relations with those friends and relatives that he is contact with. He should not be bothered by them nor should he inconvenience them. On the contrary, he should cause happiness to go into their hearts according to the extent that he is able to, within the confines of Allaah’s Legislation. This restriction is absolutely necessary since there are some people who cannot be made happy except with things that are disobedience to Allaah, and we seek refuge in Allaah! So we should not consent with him in this. However, causing happiness and joy to enter into those you keep ties with whether they are your family members, friends or relatives according to the limits of the Religion is part of having good manners. This is why the Prophet (sallAllaahu ‘alayhi wa sallam) said: “The best of you are those who are the best towards their family. And I am the best of you towards my family.“ 
Many people, unfortunately, display good manners in front of people yet they do not behave in the same manner towards their family. This is extremely wrong and the opposite of how things should be. How can you have good manners in front of strangers yet bad manners in front of your own family?
Someone may say: Because I take care of them and support them! We respond by saying: This is not something that should cause you to display bad manners towards them. Your family members and relatives have the most right out of all people that you should be good-mannered towards them when accompanying and spending time with them. This is why when a man once asked the Prophet (sallAllaahu ‘alayhi wa sallam): “O Messenger of Allaah, who has the most right amongst people of my good companionship” , he (sallAllaahu ‘alayhi wa sallam) replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your mother.” The man said: “Then who?” He replied: “Your father.” 
In spite of this, some people behave contrary to this. So you will find him having a bad relationship with his mother while having a good relationship with his wife. So he gives having good ties with his wife precedence (over having good ties with his mother) whereas the status of his wife before him is like that of a captive. The Prophet (sallAllaahu ‘alayhi wa sallam) said: “Take care of the women for indeed they are like captives before you.” 
In summary: Keeping good relations with family, friends and relatives is all part of having good manners.
 See al-Adaab-ush- Shar’eeyah (2/216); There are also other definitions for good manners such as the definition of Al-Waasitee, where he said: “It is when one does not argue due to his complete awareness of Allaah. It is also said it means the relinquishment of immoral characteristics and the adornment of virtuous characteristics. It is also said that it means offering the good while withholding the vile. Sahl was once asked about it so he replied: ‘The lowest form of it is showing, tolerance, lack of retribution and mercy towards the wrongdoer, while asking Allaah to forgive him and showing sympathy towards him.’” [Refer to Madaarij-us- Saalikeen of Ibn Al-Qayyim (2/294), Ihyaa 'Uloom-id-Deen of Abu Haamid Al-Ghazaalee (3/53) and al-Adaab-ush- Shar'eeyah (2/216)]
 Reported by Al-Bukhaaree (no. 67, 1741 & 4406) and Muslim (no. 29 & 30)
 Reported by Al-Bukhaaree (no. 6016) and by Muslim (no. 73) with the wording: “He whose neighbor is not safe from his calamities will not enter Paradise.”
 Reported by At-Tirmidhee (no. 1987) who said it was “hasan saheeh” and Ahmad in al-Musnad (4/153, 158 & 236) from Abu Dharr and Mu’aadh bin Jabal, may Allaah be pleased with them. It is also found in Saheeh al-Jaami’-us- Sagheer (no. 97)
 Reported by Muslim (no. 144) and in extended form by At-Tirmidhee (no. 1833)
 Reported by At-Tirmidhee (no. 3895) and Ibn Hibbaan in his Saheeh (no. 1312 of al-Mawaarid) from the narration of ‘Aa’ishah, may Allaah be pleased with her; It is found in Saheeh al-Jaami’-us- Sagheer (no. 3314); It was also reported by Ibn Maajah (no. 1977) from the narration of Ibn ‘Abbaas (radyAllaahu ‘anhu).
 Reported by Al-Bukhaaree (no. 5971), Muslim (no. 201) and Ibn Maajah (no. 2706)
 Reported by At-Tirmidhee (no. 3087) who said it was “hasan saheeh”
Published on: May 20, 2007
and formatted for better presentation purposes by me (AbdurRahman Meda)
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