The Salaf us-Saaliheen and their Final Deeds

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

«إِنَّ العَبْدَ لَيَعْمَلُ، فِيمَا يَرَى النَّاسُ، عَمَلَ أَهْلِ الجَنَّةِ وَإِنَّهُ لَمِنْ أَهْلِ النَّارِ، وَيَعْمَلُ فِيمَا يَرَى النَّاسُ، عَمَلَ أَهْلِ النَّارِ وَهُوَ مِنْ أَهْلِ الجَنَّةِ، وَإِنَّمَا الأَعْمَالُ بِخَوَاتِيمِهَا»

“A man may do the deeds that seem to the people as the deeds of the people of Paradise, while in fact, he is from the dwellers of the Hell Fire. Similarly, a person may do deeds that seem to the people as the deeds of the people of the Hell Fire, while in fact he is from the dwellers of Paradise. Verily, the rewards of deeds performed, depend upon the last actions.” [Recorded by al-Bukharee in Kitab ar-Raqaa’iq (Book on Softening of the Hearts) no. 6493]

Ibn Rajab al-Hanbali (may Allaah have mercy on him) said in his book “Jaami’ al-‘Uloom wal-Hikam”:

The words “that seem to the people” indicate that what is hidden may be different from what is apparent to the people, and that a bad end is because of a hidden problem in a person that people are not aware of, whether it is a bad deed and the like, so that hidden quality may lead to a bad end at death.

Similarly, a man may do a deed of the people of Hell, but inwardly he has some hidden trait of the people of Paradise, and that prevails at the end of his life, and leads to a good end for him.

‘Abd al-‘Azeez ibn Abi Rawaad said: “I visited a man at the time of his death. He was being prompted to say Laa ilaaha ill-Allaah, but the last words he said were, “I am a disbeliever in what you say”, and he died like that! 

Then I went to ask about him and found that he was addicted to alcohol! 

[Because of this] ‘Abd al-‘Azeez used to say: “Beware of sins for it is sins that led him to this bad end.”

In general, how people end up is the consequences of what went before, and all of that has been previously written in a Book, hence the salaf greatly feared a bad end, and some of them would feel anxious when remembering previous sins.

It was said that the hearts of the righteous are concerned about how their life will end, and they always wonder: how will our end be?

The hearts of those who are close to Allaah are concerned about previous sins, and say: How will our sins affect our ends?

Some of the Companions cried at the time of the Prophet’s death so he asked the reason. One said, “I heard the Messenger of Allaah (sallallahu ‘alayhi wasallam) saying, “Verily Allaah the Exalted causes His creation to die in two ways. And he said, ‘Those who are in Paradise, and those who are in Hell Fire.’” And I don’t know from [which category of death] I am.” [Recorded by Ahmad in his Musnad, 4/176,177]

Sufyan ath-Thawree’s anxiety would increase from his previous actions and the possible ends of those actions, and he would cry and say, “I fear that I will be recorded in the mother of the book from among the miserable,” and he would cry and say, “I fear that I will be deprived of my faith at the time of my death.” [Recorded by Abu Na’eem in Hilyatul-‘Awliya, 7/51]

Malik ibn Dinar (Rahimahullaah) would spend all night tugging at his beard saying, “O My Lord, you know the inhabitants of Paradise from the inhabitants of the [Hell] Fire. From which of these two dwellings is Malik?” [Recorded by Abu Na’eem in Hilyatul-‘Awliya, 2/383]

Sahl al-Tastari said: “The one who has started his journey towards Allaah fears that he may fall into sin and the one who is close to Allaah fears that he may end fall into kufr (disbelief).”

Hence the Sahaabah (companions) and the righteous salaf who came after them feared that they might become hypocrites, and their fear and anxiety were intense. So the believer fears lesser hypocrisy for himself, and worries that it might prevail at the end of his life, and take him into a state of major hypocrisy, as it was mentioned above that hidden problems may lead to a bad end.

[Source: “Jaami’ al-‘Uloom wal-Hikam” of Ibn Rajab al-Hanbali (rahimahullaah), Volume 1, pages 172-174, checked by Shaykh Shuaib al-‘Arnaoot]

your Reminder

that which gives hope to all

 > PLEASE  READ THIS TILL THE VERY END 
> >>
> >> 
> >> 
> >> 
> >>And who is better in speech than one who calls to Allah and
> >> works righteousness and says: ‘Surely I am of the Muslims.’ ”(41: 33).
> >>
> >> Prophet Muhammad (PBUH) said:
> >> “Whoever calls to guidance will have a reward similar to that of one who follows it.”
> >>
> >>________________________________
> >>
> >> 
> >>This will make your eyes water...
> >> 
> >> 
> >>Every Friday afternoon, after the Jumma prayers, the Imam and his eleven year old son would go out into their town and hand out "PATH TO PARADISE" and other Islamic literature.
> >>This particular and fortunate Friday afternoon, as the time came for the Imam and his son to go to the streets with their booklets, it was very cold outside, as well as pouring rain.
> >>
> >>The boy bundled up in his warmest and driest clothes and said, 'OK, dad, I'm ready!'
> >>
> >>His dad asked, 'Ready for what' 'Dad, it's time we go out and distribute these Islamic books.'
> >>
> >>Dad responds, 'Son, it's very cold outside and it's pouring rain.'
> >>
> >>The boy gives his dad a surprised look, asking, 'But Dad, aren't people still going to hell, even though it's raining?'
> >>
> >>Dad answers, 'Son, I am not going out in this weather.'
> >>
> >>Despondently, the boy asks, 'Dad, can I go Please'
> >>
> >>His father hesitated for a moment then said, 'Son, you can go. Here are the booklets. Be careful son.'
> >>
> >>'Thanks, Dad!'
> >>
> >>And with that, he was off and out into the rain. This eleven year old boy walked the streets of the town going door to door and handing everybody he met in the street a pamphlet or a booklet.
> >>
> >>After two hours of walking in the rain, he was soaking, bone-chilled wet and down to his VERY LAST BOOKLET. He stopped on a corner and looked for someone to hand a booklet to, but the streets were totally deserted.
> >>
> >>Then he turned toward the first home he saw and started up the sidewalk to the front door and rang the door bell. He rang the bell, but nobody answered..
> >>
> >>He rang it again and again, but still no one answered. He waited but still no answer.
> >>
> >>Finally, he turned to leave, but something stopped him.
> >>Again, he turned to the door and rang the bell and knocked loudly on the door with his fist. He waited, something holding him there on the front porch!
> >>
> >>He rang again and this time the door slowly opened.
> >>Standing in the doorway was a very sad-looking elderly lady. She softly asked, 'What can I do for you, son?' With radiant eyes and a smile that lit up her world, this little boy said, 'Ma'am, I'm sorry if I disturbed you, but I just want to tell you that ALLAH REALLY LOVES AND CARES FOR YOU and I came to give you my very last booklet which will tell you all about God, the real purpose of creation, and how to achieve His pleasure.'
> >>
> >>With that, he handed her his last booklet and turned to leave.
> >>
> >>< /i>She called to him as he departed. 'Thank you, son! And God Bless You!'
> >>
> >>Next week on Friday afternoon after Jumma prayers, the Imam was giving some lectures. As he concludes the lectures, he asked, 'Does anybody have questions or want to say anything?'
> >>
> >>Slowly, in the back row among the ladies, an elderly lady's voice was heard over the speaker.
> >>'No one in this gathering knows me. I've never been here before. You see, before last Friday I was not a Muslim, and thought I could be. My husband died few years ago, leaving me totally alone in this world.. Last Friday, being a particularly cold and rainy day, i was contemplating suicid e as i had no hope left.
> >>
> >>So I took a rope and a chair and ascended the stairway into the attic of my home.. I fastened the rope securely to a rafter in the roof then stood on the chair and fastened the other end of the rope around my neck. Standing on that chair, so lonely and broken-hearted I was about to leap off, when suddenly the loud ringing of my doorbell downstairs startled me. I thought, I'll wait a minute, and whoever it is will go away.
> >>
> >>I waited and waited, but the ringing doorbell seemed to get louder and more insistent, and then the person ringing also started knocking loudly....
> >>
> >>I thought to myself again, 'Who on earth could this be? Nobody ever rings my bell or comes to see me.' I loosened the rope from my neck and started for the front door, all the while the bell rang louder and louder.
> >>
> >>When I opened the door and looked I could hardly believe my eyes, for there on my front porch was the mo st radiant and angelic little boy I had ever seen in my life. His SMILE, oh, I could never describe it to you! The words that came from his mouth caused my heart that had long been dead TO LEAP TO LIFE as he exclaimed with a cherub-like voice, 'Ma'am, I just came to tell you that ALLAH REALLY LOVES AND CARES FOR YOU!'
> >>
> >>Then he gave me this booklet, Path To Paradise that I now hold in my hand.
> >>
> >>As the little angel disappeared back out into the cold and rain, I closed my door and read slowly every word of this book. Then I went up to my attic to get my rope and chair. I wouldn't be needing them any more.
> >>
> >>You see? I am now a Happy Vicegerent of the One True God. Since the address of your congregation was stamped on the back of this booklet, I have come here to personally say THANK YOU to God's little angel who came just in the nick of time and by so doing, spared my soul from an eternity in hell.'
> >>
> >>There was not a dry eye in the mosque. The shouts of TAKBIR...ALLAH AKBAR.. rented the air.
> >>
> >>Imam-Dad descended from the pulpit to the front row where the little angel was seated....
> >>
> >>He took his son in his arms and sobbed uncontrollably.
> >>
> >>Probably no jama'at has had a more glorious moment, and probably this universe has never seen a father that was more filled with love and honor for his son... Except for One. This very one...
> >>
> >>Blessed are your eyes for reading this message.

Remember to learn your dean and pass it on it is your best wealth

your Reminder Fatima who love you all for the sake of Allah 

When I Covered My Head, I Opened My Mind

Asalama Laykum
a beautiful story to inspire all our young girls and comfort our revert sisters in their choice and as those of us who still hesistate this is for you!!!

By Sharrifa Carlo

As a non-Muslim living in Western society, the idea of modesty was not exactly foremost in my mind. Like all other women of my generation and mind-set, I thought such ideas were antiquated and excessive. I felt pity for the poor Muslim woman who had to “wear all that junk,” or “walk around in bed – sheets” as I used to call it

I was a modern woman, educated and liberated. Little did I know the awful truth. I was more oppressed than any Muslim woman in the most culturally oppressive village in the Muslim world. I was oppressed not by an inability to choose my clothing or to choose my life-style, I was oppressed by an inability to see my society for what it really was. I was oppressed by the idea that a woman’s beauty was public, and that lustful admiration was equal to respect.

It was when Allah guided me to Islam, and I put on the hijab, that I was finally able to step out of the society in which I lived and see it for what it really is. I could see how the highest paid women were those who exposed themselves to public display, like actresses, models and even strip-tease dancers. I was able to see that the relationship between men and women was unfairly stacked in the man’s direction. I knew I used o dress to attract men. I tried to fool myself by saying I did it to please myself, but the painful reality was that what pleased me was when I was admired by a man I considered attractive.

I now know that there is no way for a person to know that he is dirty if he has never been clean. Similarly, I was not able to see that I was oppressed until I stepped out of the darkness of this oppressive society into the light of Islam. With that light shined on the truth, I was finally able to see the shadows that had been so obscured by my Western philosophies. It is not oppression to protect yourself and society; it is oppression to voluntarily throw yourself into the quagmire while denying it is dirty.

I am grateful to Allah that He allowed me to recognize that when I covered my head, I was taking away from people any means for judging me other than my mind, my soul and my heart. When I covered my head, I took away the incentive for exploitation based on beauty. When I covered my head, I made people respect me because they saw that I respected myself, and when I covered my head, I finally opened my mind to the truth.

---

Teach, Don’t Preach

One of the factors which attracted me to this great deen of ours was the fact that so much of it can be understood based on logic and reason. that is why I feel that many Muslims parents do themselves a great disservice by not explaining more to their children. The old, “Because I say so…”, or because you are an Arab, Pakistani, Somali, (fill in your cultural preference)…” never has worked and never will work. Human beings have a natural desire to understand what they do and why they do it, that is why Islam is such a great religion, because it satisfies all of our basic intellectual and emotional needs; it does this simply because it is the truth, and the truth is always easy to understand and defend.

When we teach our children, we should use the same sound reasoning and logic that we use to convince ourselves that a particular deed is beneficial. Thus, as we accept it, so, inshallah, will they because it will be understandable. Of course we preface every instruction with the understanding that we do what we do to please Allah and Allah only, even if we can not understand it, but alhamdulillah we have a means to understand the majority of what we do and avoid as Muslims.

For instance, we know that we don’t eat pork because Allah commands us in the Glorious Quraan to avoid it. Then, we know that our beloved Prophet (Sal Allahu alayhi wa salam) commanded us to avoid it. We need to tell this to our kids, and as they grow and increase in their understanding we need to show it to them. This teaches them some important lessons. It shows them Allah’s commands; it shows them the importance of the Prophet’s (Sal Allahu alayhi wa salam) commands, and it shows them the basics of researching into the deen. Then, once we set this as our base, we need to explain to them the wisdom of this command. Talk about the diseases associated with eating pork. Discuss the unsanitary living/eating habits of this animal. Essentially, teach them those things which help you to avoid this sin. Teach them to use their faith and their mind in unison as tools towards achieving the ultimate goal of reaching Jannah.

Is getting married at an early age diverts from gaining knowledge ? – By Shaykh Fawzan

Matrimony At An Early Age And Its Benefits  – By Shaykh Fawzan 

As for the saying that, getting married at an early age diverts from gaining knowledge and from studying, this is not the case. Rather, the opposite of this is correct because tranquility, peace of mind, and pleasure never cease to be obtained through marriage. These things help the student to reach his goal because, he has peace of mind, and his thoughts are not cluttered due to discomfort and this helps him study.

Now on the other hand abstaining from marriage in reality blocks whatever knowledge he wants to attain, because it is not possible to acquire knowledge in a state of confusion and anxiety. However, if he gets married, his mind is at rest and his soul is at ease. He gets a house to take as a shelter and a wife who relaxes and helps him. These things help him to attain knowledge.

If Allah makes it easy and this marraige becomes a source of comfort to become a relationship, then this is from among the things which make it easy for the student to pursue knowledge. Matrimony does not block the path to knowledge as some believe. For that reason, having children is an enormous blessing in this life and in the next.

 your Reminder Fatima who love you all for the sake of Allah 

DREAMS or NIGHTMARE HOW TO DEAL WITH THEM

ASALAMA LAYKUM.

Whenever dream they feel like running to every corner saying " maine sapna dekha.

sometime we end up listening to someone;s nightmare.what to do then

don't incantation,dont create a bida of a surah for it .READ THE AUTHENTIC SuNNAH to deal with it!

With regard to what the sleeper sees in his sleep, it falls into three categories: good dreams which come from Allaah; bad dreams which come from the shaytaan; and what a person is thinking about.  

Good dreams are those in which the sleeper sees good things; they come from Allaah. They may be meant as good news, or warning against evil, or helping and guiding. It is Sunnah to praise Allaah for them and to tell one’s loved ones, but not others, about them. 

Bad dreams are those in which the sleeper sees bad things; they come from the shaytaan

.

It is Sunnah to seek refuge with Allaah from them and to spit to the left three times, and not to talk about them, but if a person does that it will not harm him. It is also mustahabb to turn onto one’s other side, and to pray two rak’ahs. 

It may be that what one sees is not a dream of either of these two types, rather it stems from what one is thinking about. This is called confused dreams and it stems from events and fears stored in the memory and subconscious, which are replayed during sleep. For example, a man who works in a certain profession and spends all day working in that field, and before he goes to sleep he thinks about it, so he may see things having to do with it in his dream; or one who thinks about someone whom he loves and sees things that have to do with that person. There is no interpretation for these things. 

It was narrated from Abu Hurayrah that the Prophet (peace and blessings of Allaah be upon him) said: “Towards the end of time, hardly any dream of a Muslim will be false. The ones who have the truest dreams will be those who are truest in speech. The dream of a Muslim is one of the forty-five parts of Prophethood. Dreams are of three types: a good dream which is glad tidings from Allaah, a dream from the Shaytaan which causes distress, and a dream that comes from what a man is thinking of to himself…” 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said: 

The meaning of the words of the Prophet (peace and blessings of Allaah be upon him), “The dreams of the believer are one of the forty-six parts of Prophethood” is that the dreams of the believer come true, because they are like parables that the angel gives to the one who sees them. They may tell of something that is happening or that is going to happen, so it happens in accordance with the dream, so these dreams are like the wahy of Prophethood in that they come true, yet they are different from it. Hence they are one of the forty-six parts of Prophethood.  

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (1/327). 

The dreams of the believer are described in the ahaadeeth as “true” and “good” and “from Allaah”. What is meant by “true” is explained in the words of Ibn ‘Uthaymeen quoted above as meaning that they come true. What is meant by “good” is that they bring good news or draw attention to some mistakes that one is not aware of. What is meant by their being “from Allaah” is that they happen by His grace and mercy, or as a warning or glad tidings from Him, or as guidance from Him. 

Bad dreams are described as “causing grief” or being “from the shaytaan.” What is meant by “causing grief” is that they make one sad and cause distress. What is meant by them being “from the Shaytaan” is that they are instilled by him in an effort to cause fear or because of his toying with the sleeper. 

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Alarm comes from the shaytaan. The shaytaan depicts to a person in his sleep things that alarm him with regard to himself, his wealth or his family, or in his community, because the shaytaan loves to make the believers sad, as Allaah says: 

“Secret counsels (conspiracies) are only from Shaytaan (Satan), in order that he may cause grief to the believers. But he cannot harm them in the least, except as Allaah permits”

[al-Mujaadilah 58:10] 

Everything that causes distress to people and upsets them, the shaytaan is eager for it, whether it is when they are awake or asleep, because the shaytaan is an enemy as Allaah says (interpretation of the meaning): 

“Surely, Shaytaan (Satan) is an enemy to you, so take (treat) him as an enemy”

[Faatir 35:6] 

Majmoo’ Fataawa al-Shaykh Ibn ‘Uthaymeen (1/329). 

The Prophet (peace and blessings of Allaah be upon him) taught us what we should do if a person sees something in his dream that he dislikes and wakes up as a result. It is:
-spitting dryly to the left,

- seeking refuge with Allaah from the shaytaan,

 -turning over,

- praying if one wants,

- and not telling people about it. 

We should point out an important matter, which is that if a person is righteous and strives to obey Allaah always, he will not be harmed if he sees or is seen (in a dream) in a situation that causes distress, but if he is an evildoer and sinner in his real life, then he will not benefit from seeing himself or being seen in the best state.  

Ibn Muflih said:  

Hishaam ibn Hassaan said: Ibn Sireen was asked about one hundred dreams and he did not give any answer except to say: Fear Allaah and do good whilst you are awake, and whatever you see in your sleep will not harm you. 

Al-Adaab al-Shar’iyyah (3/451). 

And he said: 

Al-Marwadhi said: I brought Ibraaheem al-Humaydi with me to meet Abu ‘Abd-Allaah, and he was a righteous man. He said: My mother saw [in a dream] that such and such happened to you, and she mentioned Paradise. He said: O my brother, the people used to say such things to Sahl ibn Salaamah, and Sahl rebelled and shed blood, and he said: Dreams may bring joy to the believer but they cannot deceive him. 

Al-Adaab al-Shar’iyyah (3/453). 

Conclusion: 

There may be warnings in a dream to the person or to others, of some mistake that they are negligent about, or some sin that they are committing, or of a bad end if they continue as they are, following deviation or misguidance. This cannot be the bad dreams which come from the shaytaan’s plots and efforts to cause grief, rather they come from Allaah by His grace and mercy. So if a person sees something in his dream which indicates that he should alert and warn others, he should do so. The same applies if he sees something that warns and alerts him (i.e., he should pay heed). 

You can warn your relative about a possible plot or evil that is expected, without mentioning who may be behind this plot. If you are worried that something bad may happen, then you should take precautions, and nothing will harm you in sha Allaah, even if what you fear happens. But if what you feared did not happen, and the dream did not come true, no harm will befall you because you did not speak badly of anyone and did not transgress against anyone. 

And Allaah knows best.

THE AMAZING AWATIF JUST TO FEED YOUR SOUL MY DEARS

Asalama Laykum wa Rahmatullah wa Barakatuhu akhawat fillah

As many of you i guess It was my dream and only Allah makes dream Happen!!!

the Lovely,Soulful Amazing Emirati Pionner in Dawa Awatif Al Hashmi

is  NOW strating her classes at Her  OWN Masjed (May Allah bless her actions)

you dont have to rush back home you can even do your prayer Arammse Arammse!!

Now it is our turn :Let us  Do ourselves a favor, do a refill ,nurture our soul

So we Can be In Janna al Firdous with the Bani Hashim Family InshAllah and i mean them both:

our beloved Prophet Mohamed (Sallahu alayhi Salam) and Awatif Al Hashmi 's families

Intellectual Evidence of the Existence of Allaah – Imam Abu Hanifa (Rahimahullaah

Shaykh Muhammad ibn Saalih al-’Uthaymeen (رحمه الله تعالى) mentioned in his Explanation of the book al-’Aqeedah al-Wasitiyyah:

Is someone says: “What is the proof of the existence of Allaah, the Mighty and Sublime?”

We reply that the evidence for Allaah’s existence are: The ‘Aql (Intellect), the senses, and the Shari’ah. All three prove the existence of Allaah. If you like, you can add the Fitrah (innate disposition). Therefore, the proofs of Allaah’s existence are four: The ‘Aql, the senses, the Fitrah and the Shari’ah. Also, we have mentioned the textual evidences (Shari’ah) last, not because it is not worthy of being mentioned first; rather because we are addressing he who does not believe in the Shari’ah.

As for the evidences from intellect, we ask: Do all these creatures exist by themselves, or by chance?

If you say they exist by themselves; this is rationally impossible, it was first non-existent, so how can it exist when it was non-existent?! The non-existent is nothing until it exists, then, it is not able to bring itself into existence.

If you also say they exist by chance; then we say this is also impossible O denying one! All the things produced, like planes, rockets, vehicles and other forms of machinery, do they exist by chance? He would (definitely) reply that this is not possible. (If that is not possible); in the same way, it is not possible, whatsoever, that birds, mountains, the sun, the moon, the stars, the trees, coal, sand, the seas and other than that, exist by chance.

.

It was said, that a group of As-Sumaniyyah, who are from the people of India, came to Imam Abu Hanifah an Islamic scholar . 

 the ruler had asked him to meet with  the group so they could debate  .They set a time for them to all gather and meet up. It was sunset at the time and one hour had passed, but Abu Hanifah still hadn’t arrived. Another hour had passed, but still there was no sign of him. The Muslims started to become tense and worried about his late arrival. They did not want the group to think that they were too scared to debate him, yet they did not want to take up the challenge themselves as Abu Hanifah was a better than debater than themselves. Another hour passed, and suddenly the group started laughing and said, “Your best debater is too scared! He knows he’s wrong, he is too frightened to come and debate with me. I guarantee he will not turn up today.”

Many hours passed until Abu Hanifa finally came. Everyone questioned him about his being late and what happened. So he started explaining how there was river that he had to cross….and he was waiting for a boat to come and bring him on the other side of the river. While he was waiting, the branches and leaves of the tree fell and slowly formed themselves into a boat. And hejumped in that boat crossed the river.

The group laughed burst out laughing and remarked, “Oh Abu Hanifah, we heard that you were the best debater from amongst the Muslims, we heard that you were the wisest, the most knowledgeable from amongst your people. From seeing you today, we can say that you show none of these qualities. You speak of a boat appearing from nowhere, without someone having built it. Nails positioning themselves without someone having banged them, sealant being poured without someone having poured it, and the boat taking you to your destination without a navigator against the tide. You are taking childish, you are talking ridiculous, I swear I do not believe a word of it!”

Abu Hanifah turned to the group and replied, “You don’t believe a word of it?”

The group remarked defiantly, “Yes I don’t believe a word of it!”

Abu Hanifah replied, “If you cannot believe that a boat came into being without a boat maker, than this is only a boat so how can you believe that the whole world, the universe, the stars, the oceans, and the planets came into being without a creator?

They realized that this man was addressing then by using their own sense of reason, and that they were incapable of giving any reply to this nor its meaning.

A Bedouin Arab was asked: “With what did you know your lord?” He replied: ” The tracks indicate the direction of the journey, while the dung indicates a camel. So, heavens possessing of such towers, and the earth with such paths, and the sea with such waves – would that not indicate (the existence of) the All-Hearing and the All-Seeing?”

For this reason, Allaah, the Mighty and Sublime, said: ”Were they created by nothing, or were they themselves the creators?” [Qur'an Surah at-Tur 52:35]

Therefore, intellect, firmly and unequivocally, indicates the existence of Allaah.

[Source: Sharh al-'Aqeedah al-Wasitiyyah by Shaykh Muhammad ibn Saalih al-'Uthaymeen (rahimahullaah), (1/55-57)]

your Reminder Fatima who love you all for the sake of Allah 

Shaykh Muhammad ibn Saalih al-’Uthaymeen (رحمه الله تعالى) mentioned in his Explanation of the book al-’Aqeedah al-Wasitiyyah:

قلنا: الدليل على وجود الله: العقل، والحس، والشرع.

ثلاثة كلها تدل على وجود الله، وإن شئت، فزد: الفطرة، فتكون الدلائل على وجود الله أربعة: العقل، والحس، والفطرة، والشرع. وأخرنا الشرع، لا لأنه لا يستحق التقديم، لكن لأننا نخاطب من لا يؤمن بالشرع.

فأما دلالة العقل، فنقول: هل وجود هذه الكائنات بنفسها، أو وجدت هكذا صدفة؟

فإن قلت: وجدت بنفسها، فمستحيل عقلاً ما دامت هي معدومة؟ كيف تكون موجودة وهي معدومة؟! المعدوم ليس بشيء حتى يوجد، إذاً لا يمكن أن توجد نفسها بنفسها

وإن قلت: وجدت صدفة، فنقول: هذا يستحيل أيضاً، فأنت أيها الجاحد، هل ما أنتج من الطائرات والصواريخ والسيارات والآلات بأنواعها، هل وجد هذا صدفة؟! فيقول: لا يمكن أن يكون. فكذلك هذه الأطيار والجبال والشمس والقمر والنجوم والشجر والجمر والرمال والبحار وغير ذلك لا يمكن أن توجد صدفة أبداً.

ويقال: إن طائفة من السُّمنية جاؤوا إلى أبي حنيفة رحمه الله، وهم من أهل الهند، فناظروه في إثبات الخالق عز وجل، وكان أبو حنيفة من أذكى العلماء فوعدهم أن يأتوا بعد يوم أو يومين، فجاؤوا،

قالوا: ماذا قلت؟

أنا أفكر في سفينة مملوءة من البضائع والأرزاق جاءت تشق عباب الماء حتى أرسلت في الميناء ونزلت الحمولة وذهبت، وليس فيها قائد ولا حمالون.

قالوا: تفكر بهذا؟! قال: نعم. قالوا: إذاً ليس لك عقل! هل يُعقل أن سفينة تأتي بدون قائد وتنزل وتنصرف؟! هذا ليس معقول!

قال: كيف لا تعقلون هذا، وتعقلون أن هذه السماوات والشمس والقمر والنجوم والجبال والشجر والدواب والناس كلها بدون صانع؟ فعرفوا أن الرجل خاطبهم بعقولهم، وعجزوا عن جوابه هذا أو معناه

وقيل لأعرابي من البادية: بم عرفت ربك؟ فقال: الأثر يدل على المسير، والبعرة تدل على البعير، فسماء ذات أبراج، وأرض ذات فجاج، وبحار ذات أمواج، ألا تدل على السميع البصير؟

ولهذا قال الله عز وجل: {أَمْ خُلِقُوا مِنْ غَيْرِ شَيْءٍ أَمْ هُمُ الْخَالِقُونَ} [الطور: 35] .

فحينئذ يكون العقل دالاً دلالة قطعية على وجود الله.

Source: Sharh al-'Aqeedah al-Wasitiyyah by Shaykh Muhammad ibn Saalih al-'Uthaymeen (rahimahullaah), (1/55-57)]

your Reminder Fatima who love you all for the sake of Allah 

Allah is Beautiful and Loves Beauty

From 'Abdullah ibn Mas'ud radiallahu 'anhu who said that the Prophet sallallahu 'alayhi wa sallam said, "No one will enter Paradise who has an atom's weight of pride in his heart." A man said, "What if a man likes his clothes to look good and his shoes to look good?" He said,"Allah is beautiful and loves beauty. Pride means denying the truth and looking down on people." [Related by Muslim #131]

The phrase "Allah is beautiful and loves beauty," includes the beautiful clothing which was asked about in the same hadith. It is included by way of generalization, meaning that beauty in all things is what is meant here. In Sahih Muslim, it says, "Allah is good and only accepts that which is good." [Muslim #1686]

In Sunan at-Tirmidhi it says, "Allah loves to see the effects of His blessing on His slave.'' [#2963. At-Tirmidhi said it was hasan sahih] It was reported that Abul-Ahwas al-Jashami said the Prophet sallallahu 'alayhi wa sallam saw him wearing old, tattered clothes, and asked him,"Do you have any wealth?" I said, "Yes." He said, "What kind of wealth?" I said, "All that Allah has given me of camels and sheep." He said,"Then show the generous blessings that He has given you." [Sahih: Related by Ahmad #15323, at-Tirmidhi #1929 and an-Nisa'i #5128]

Allah, may He be glorified, loves the effects of His blessings to His slave to be made manifest, for this is part of the beauty that He loves, and that is part of the gratitude for His blessings which forms an inner beauty (beauty of character). Allah loves to see the external beauty of His slaves which reflects His blessings on them, and the inner beauty of their gratitude to Him for those blessings. Because He loves beauty, He sends down on His slaves clothes and adornments with which they may make their outward appearance beautiful and He gives themtaqwa which makes their inner characters beautiful. Allah says:

"O Children of Adam! We have bestowed raiment upon you to cover yourselves (screen your private parts, etc.) and as an adornment, and the raiment of righteousness, that is better." [Al-Qur'an 7:26]

And He says, speaking of the people of Paradise:

" … and He gave them Nadratan (a light of beauty) and joy. And their recompense shall be Paradise and silken garments, because they were patient." [Al-Qur'an 76:11-12]

Their faces will be made beautiful with the nadrah (light of beauty), their innermost being with joy and their bodies with silken garments. Just as Allah loves beauty in words, deeds, garments and outward appearance, so He hates ugliness in words, deeds, garments and outward appearance. He hates ugliness and its people, and loves beauty and its people. But two groups are misguided with regard to this issue: a group who say that everything that He has created is beautiful, so He loves all that He has created and we should love all that He has created and not hate anything. They say: whoever realizes that all that exists comes from Him will see that it is beautiful … these people have no sense of jealousy for the sake of Allah or hatred and enmity for the sake of Allah, or denouncing what is evil (munkar), or jihad(struggle) for the sake of Allah, or adhering His limits. They regard the beauty of images, male or female, as being part of the beauty that Allah loves, and seek to worship Allah through immoral acts. Some of them may even go so far as to claim that the One Whom they worship is manifested or incarnated in those images.

The second group, on the other hand, say that Allah condemns the beauty of images, forms and outward appearances. Allah says about themunafiqun (hypocrites):

"And when you look at them, their bodies please you … " [Al-Qur'an 63:4]

"And how many a generation have We destroyed before them. Who were better in wealth, goods and outward appearance?"[Al-Qur'an 19:54]

In Sahih Muslim it is reported that the Prophet sallallahu 'alayhi wa sallam said, "Allah does not look at your outward appearance and your wealth, rather He looks at your hearts and deeds." [Related by Muslim #1356]

According to another hadith, "Shabbiness is part of faith." [Sahih: Related by Ibn Majah #4108, Abu Dawud #3630] Allah condemns those who are extravagant, which applies to extravagance in clothing as well as in food and drink.

In order to settle this dispute, we may say that beauty in clothing and outward appearance is of three types, one of which is commendable, one is blameworthy and one of which is neither. The kind of beauty which is to be commended is that which is done for the sake of Allah, to help one to obey Allah and fulfill His commands, such as when the Prophet sallallahu 'alayhi wa sallam made himself look beautiful (i.e. handsome) when meeting the delegations that came to him. This is like wearing armour or battle-dress when fighting, or wearing silk and showing off (in front of the enemy). This is commendable because it is done to make the word of Allah supreme and to support His religion and annoy His enemies. The blameworthy kind of beauty is that which is done for the sake of this world, for reasons of power, false pride and showing off, or to fulfill some (selfish) desires. This also includes cases where beauty is an end in itself for a person and is all he cares about. Many people have no other concern in life. As for the kind of beauty which is neither commendable nor blameworthy, it is that which has nothing to do with either of the two purposes mentioned above (i.e., it is neither for the sake of Allah nor for the sake of worldly purposes).

The hadith under discussion refers to two important principles, knowledge and behaviour. Allah is to be acknowledged for beauty that bears no resemblance to anything else, and He is to be worshipped by means of the beauty which He loves in words, deeds and attitudes. He loves His slaves to beautify their tongues with the truth, to beautify their hearts with sincere devotion (ikhlas), love, repentance and trust in Him, to beautify their faculties with obedience, and to beautify their bodies by showing His blessings upon them in their clothing and by keeping them pure and free of any filth, dirt or impurity, by removing the hairs which should be removed, by circumcision, and by clipping the nails. Thus they recognize Allah through these qualities of beauty and seek to draw close to Him through beautiful words, deeds and attitudes. They acknowledge Him for the beauty which is His attribute and they worship Him through the beauty which He has prescribed and His religion. The hadeeth combines these two principles of knowledge and behaviour.

(s) Al-Fawa'id (1/185)