Chapter One: The Reality of Islam

Chapter One: The Reality of Islam
Section One: The Meaning of Islam
Section Two: Islam – the Religion of a Person's Natural Disposition
Section Three: Allah –the Exalted & Most High– the All-Capable over Everything – He the Mighty and Majestic
Section Four: Piety & its Profound Effects
Section Five: Etiquette & Manners in Islam

Section One: The Meaning of Islam
Firstly:
The linguistic meaning of Islam: the term Islam is used in the Arabic language to mean a number of things; all of which revolve around: submission, surrender, obedience, sincerity, yielding, and acceptance.[4]

Secondly:
Usage of the term Islam in the Noble Quran: the term Islam is used in the Noble Quran to indicate several meanings – which are the same as the linguistic meanings.

From the meanings that occur in the Noble Quran are the following:
(i) The term Islam occurs with the meaning of sincerity.

Allah the Almighty said:
(إِذ قال له ربه أَسلم‌ قال أَسلَمتُ لِرَب العَـلَمِينَ)

 Sura al-Baqarah (2):131
]Meaning: When his Lord said to him: 'Submit (i.e. make sincere your religion)', he said: 'I have submitted in Islam to the Lord of all that exists.']

And He the Mighty and Majestic said:
(وَمَن يُسلِمۡ وَجهَهُ إِلَى اللَّهِ)

 Sura Luqman (31):22
]Meaning: And whoever submits his face to Allah (i.e. by making his actions sincerely for Him, submitting to His commands, and following His Legislation).]

And He the Exalted and Most High said:
(فَإِنۡ حَآجُّوكَ فَقُلۡ أَسلَمتُ وَجهِيَ لِلَّهِ وَمَنِ اتَّبَعَنِۗ)

 Sura aali-Imran (3):20
]Meaning: So, if they dispute with you O Muhammad, say: 'I have submitted myself to Allah and so have those who follow me (i.e. I have made my worship sincerely for Allah alone, and I will not worship anything besides Him).]

(ii) The term Islam occurs with the meaning of acknowledgement, as occurs in His saying –He the Almighty–:
(وَلَهُ أَسلَمَ مَن فِي السَّمَٰوَٰتِ وَالأَرۡضِ طَوۡعا وَكَرها)

 Sura aali-‘Imran (3):83
]Meaning: And all creatures in the heavens and the earth, willingly or unwillingly have acknowledged Him.][5]

(iii) The term Islam occurs with the meaning of Tawhid (monotheism); as was mentioned by Ibn Al-Jawzee (may Allah have mercy upon him), and he cited as proof the saying of Allah the Almighty:
(يَحكُمُ بِهَا النَّبِيُّونَ الَّذِينَ أَسلَمُواْ)

Sura al-Maa•idah (5):44
]Meaning: The prophets who singled out Allah in worship judged by it.][6]

(iv) The term Islam occurs with the meaning of submission; as Ibn Al-Jawzee mentioned; citing as proof His saying –He the Almighty:
(وَلَهُ أَسلَمَ مَن فِي السَّمَٰوَٰتِ وَالأَرۡضِ طَوعا وَكَرهاً)

  Sura aali-‘Imran (3):83
]Meaning: And to Him have submitted all those within the heavens and the earth – willingly or unwillingly.][7]

And there are other sayings which I have not mentioned for the purpose of concision.

Thirdly:
The meaning of Islam in general terms: it is submission of the servant, and his yielding to Allah, and adhering to that which a from the prophets came with, and him making apparent such.

Or it is:
A servant's submission to Allah outwardly and inwardly, by carrying out His commands, and staying away from His prohibitions, according to that which has come from Allah the Almighty upon the tongues of His Messengers, may peace be upon them.[8]

Fourthly:
The meaning of Islam in a specific sense is: submitting and yielding to Allah, and adhering to that which the Muhammad (Peace be upon him) came with.[9]

This is the final religion by way of which Allah concluded all other religions; and Allah does not accept from anyone other than it.

Allah the Mighty and Majestic said:

(إِنَّ الدِّينَ عِندَ اللَّهِ الإسلَامُۗ)

 Sura aali-Imran (3):19
]Meaning: Truly, the religion with Allah is Islam.]

And He the Exalted said:
(وَمَن يَبتَغِ غَيرَ الإِسلَامِ دِينًا فَلَن يُقبَلَ مِنهُ)

  Sura aali-Imran (3):85
]Meaning: And whoever desires other than Islam as a religion - never will it be accepted from him.]

And the  said:
"By Him in Whose hand is the life of Muhammad! Nobody from this nation hears about me –not a Jew, nor a Christian– then he dies and does not believe in that which I have been sent, except he shall be from the people of the Fire."[10]

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(3) See: 'Zadul–Maseer fi `Ilm at–Tafsir' of Ibnul–Jawzi (vol. 1 pp. 58–71).

(4) See: 'Lisanul–Arab' of Ibn Manthur (12/293–294).

(5) See: 'al–Wujuh wan–Nadhaa•ir fil–Quranil–Karim' of Dr. Sulayman al–Qar`awi (pp. 367–370).

(6) See: 'Nuzhat al–A`yun an–Nawaadhir fee Ilm al–Wujuh wan–Nathaair fil–Quranil–Kareem', of Ibnul–Jawzee (1/51).

(7) Ibid.

(8) See: 'Lisanul–Arab' (12/293); & 'Fathu Rabbil–Bareeyyah bi Talkhees al–Hamawiyyah' of Shaykh Muhammmad bin Uthaymin (pp. 94).

(9) See: 'at–Tadmuriyyah' of Shaykhul–Islam ibn Taymiyyah (pp. 173).

(10) Sahih Muslim (no. 153).

Section Two:
Islam – the Religion of a Person's Natural Disposition
al-Fitrah means linguistically: natural creation[11]. Ibn Manthur –may Allah have mercy upon him– said: 'Allah made and formed the creation: i.e. He created them and brought them into existence.'

al-Fitrah: bringing into existence, inventing.[12]
And he said: "al-Fitrah is that which Allah created the creation upon regarding their having knowledge of Him.

In morphology, the term ‘fitrah’ is derived from the root verb fatarahu, yafturuhu, fatrann; meaning he created such and such."[13]

This is as it relates to the linguistic meaning of al-Fitrah.

As for its technical usage: then it means al-Islam according to the most correct of the sayings, just as was stated by Shaikh al-Islam Ibn Taymiyyah and his student, Ibn Al-Qayyim, may Allah have mercy upon them.[14]

Therefore; a person's natural inclination is from the greatest of causes leading him to practice religion. And the evidences from the legislation clearly state that a person is naturally disposed to acknowledge the Creator, and to have servitude to Him.

Ibn Al-Qayyim –may Allah have mercy upon him– said: "And they mentioned from`Ikrimah, Mujahid, al-Hasan, Ibrahim, ad-Dahhak, and Qatadah regarding His saying – He the Mighty and Majestic:
(فِطۡرَتَ اللَّهِ الَّتِي فَطَرَ النَّاسَ عَلَيهَا لَا تَبدِيلَ لِخَلقِ اللَّهِۚ)

Sura Room (30):30
]Meaning: The original disposition from Allah upon which He has created all people. No change should there be in the creation of Allah.]

They said:
'The original disposition from Allah' is: "The religion of Islam."
'No change should there be in the creation of Allah': They said [it means]: "To the religion of Allah."[15]

Every created being, without having to think or be taught, is naturally disposed to believe in its Creator, and to believe that He –the Mighty and Majestic– is the Lord of everything and its Creator.

And no one strays from this natural disposition except if something were to interfere with his heart and cause him to stray.[16]

The (Peace be upon him) said:
"There is not a child that is born except that it is born upon the natural disposition; his parents make him a Jew, or a Christian, or a fire worshipper."

And in a narration:
"Except that it is born upon this religion." And in a variant narration: "Except upon the religion." [17]

The narration of Iyadh bin Himar, may Allah be pleased with him, mentions: the Messenger of Allah  said: Allah the Almighty said in the narration that the  narrated directly from Him: "I have created My servants having a natural inclination to the worship of Allah but it is Satan who turns them away from their religion."[18]

Additionally, a person is naturally inclined to turn to his Lord –the Exalted and Most High– at times of hardship and difficulty. If any person –even a disbeliever who does not believe in the existence of Allah– were to experience hardship or be faced with danger, all of these speculations and doubts leave his mind, and he is left with that which he was created upon. He cries out at the top of his voice, from his inner soul, and from the bottom of his heart; calling upon his Lord to alleviate him of his distress and his worry. He calls upon Him alone, and does not call upon anything besides Him.

And Allah the Almighty spoke the truth when He said:
(فَإِذَا رَكِبُواْ فِي الفُلكِ دَعَوُاْ اللَّهَ مُخلِصِينَ لَهُ الدِّينَ فَلَمَّا نَجَّاهُمۡ إِلَى البَرِّ إِذَا هُمۡ يُشرِكُونَ)
Sura al-‘Ankabut (29):65
]Meaning: And when they board a ship, they supplicate to Allah, being sincere to Him in religion. But when He delivers them to the land, behold, they associate others with Him.]

And the fact a person is born upon the natural disposition does not mean he is born having knowledge of the affairs of Islam; because Allah the Exalted and Most High says:
(وَاللَّهُ أَخرَجَكُم مِّنۢ بُطُونِ أُمَّهَاتِكُمۡ لَا تَعلَمُونَ شَيئًا)

Sura an-Nahl (16): 78
]Meaning: And Allah has brought you out from the wombs of your mothers knowing nothing.]

Likewise, it does not mean that a child is born naïve –not knowing polytheism or monotheism– because the Messenger (Peace be upon him) said: "Except that it is born upon the religion." And in a variant narration: "Upon this religion."

Rather the intent is that every new-born child is born having love for his Creator, acknowledging His Lordship, and affirming his right for servitude and worship. Therefore, if he were to be left upon that, having no interferences, he would not stray from that to other than it; just as he is born liking that which is appropriate for his body from nutrition and drinks – so he desires milk, which is appropriate for him and nourishes him.[19]

Due to that, he said:
"So his parents make him a Jew, or a Christian, or a fire worshipper."

And he did not say 'they make him a Muslim'; because the origin is he remains a Muslim. Thus, conversion to other than Islam is considered a deviation from the fundamental and the origin, and this is something caused by external factors.

Therefore, every new-born upon the face of this earth is born upon the natural disposition; and it is the religion of Islam. So the new-born is born acknowledging his Creator, having love for Him and turning to Him.

If he were to remain upon this natural disposition then he is by default a Muslim; not needing to renew his entrance into Islam when he reaches adulthood and sound understanding.

As for if he were to be raised by non-Muslim parents, and converted to their false religion, or he converted to any religion other than Islam, then it becomes binding upon him that he leaves his previous religion and enters into Islam. So he bears witness that none has the right to be worshipped except Allah alone, and that Muhammad is the Messenger of Allah; then he begins to learn that which he must carry out from the rites of the religion – from establishing the prayer and the like.

The scholar Muhammad at-Tahir ibn Ashur said –explaining the fact people are naturally disposed to the religion of Islam–:

"The meaning of people being created upon the natural disposition of Islam is: that Allah created the people upon being in agreement with the rulings of this religion, and He made its teachings suitable to their creation, not contrary to it, so that they are not distant from it, nor do they deny and reject it. Such as affirming the Oneness of Allah, for example; because the concept of monotheism conforms with the intellect and with sound reasoning –such that if a person were to be left to his own thoughts and was not taught misguiding beliefs– he would be guided to monotheism through his natural disposition."

Until his saying (may Allah have mercy upon him):

"And the fact Islam is the natural disposition that a person is created upon, and the way its rulings are in accordance with the natural inclination of a person, is something that is specific to Islam over all other religions – with regards to its branches.

As for its foundations – then they are something that all of the divine religions share, and this is something we understand from His saying:
(ذَٰلِكَ الدِّينُ القَيِّمُ)

 Sura Yusuf (12):40
]Meaning: That is the true, straight religion.]

So Islam is comprehensive, everlasting, appropriate for all times, and suitable for all nations. And this cannot be the case except that its rulings are built upon the foundations of the natural human disposition – so that it is suitable for all of the people, and comprehensive for all times. And the essence of the human disposition necessitates that Islam is lenient and easy; because lenience and ease are objectives of the natural disposition."[20]

Based on the aforementioned, it becomes clear that Islam is the natural disposition that Allah created the people upon, and that everyone is naturally inclined to acknowledge the Creator, and His right to servitude. This is what practicing the religion comprises of, and that is its motive. All of this is indicated by the clear textual evidences.

Just as the evidences also indicate that a person's natural disposition –and his acknowledging the Creator as a Lord and the One possessing the right to be worshipped– is something that can be affected, altered and diverted from; due to external factors.

These external factors –that cause a person to deviate from his natural disposition– can be categorized into three categories, based on their evidences:
1. The devils:
and they are the first and original reason for this deviation, just as the aforementioned narration of Iyadh bin Himar indicates.

And the term devils here is comprehensive of the devils from the jinn and from mankind – from those who seek to turn the people away from their natural dispositions, and from them turning to their Lord.

2. Ones parents:
just as occurs in the previous narration, in his  saying:
"So his parents make him a Jew, or a Christian, or a fire worshipper."

And this is from the greatest of factors; due to the strength of the bond between the child and his parents, and their affect upon him.

It is possible for society and the media to divert a child away from his natural disposition instead of his parents; and it is even possible they play a greater role than his parents in this regard.

3. Heedlessness:
and this is from the most significant of factors that cause a person to divert away from his natural disposition. So being heedless and becoming preoccupied with the joys of this worldly life and with its pleasures can lead to a person to forget his Lord, and to turn away from the natural disposition that Allah created him upon.

Allah has made mention of this in the Noble Quran; as occurs in His saying –He the Almighty–:
(وَإِذۡ أَخَذَ رَبُّكَ مِنۢ بَنِيٓ ءَادَمَ مِن ظُهُورِهِمۡ ذُرِّيَّتَهُمۡ وَأَشهَدَهُمۡ عَلَىٰٓ أَنفُسِهِمۡ أَلَستُ بِرَبِّكُم قَالُواْ بَلَىٰ شَهِدنَا أَن تَقُولُواْ يَوۡمَ القِيَامَةِ إِنَّا كُنَّا عَنۡ هَٰذَا غَافِلِينَ ١٧٢ أَوۡ تَقُولُوٓاْ إِنَّمَآ أَشرَكَ ءَابَآؤُنَا مِن قَبلُ وَكُنَّا ذُرِّيَّةٗ مِّنۢ بَعدِهِمۡۖ أَفَتُهلِكُنَا بِمَا فَعَلَ المُبطِلُونَ)

 Sura al-A`raf (7):172-3
]Meaning: And remember when your Lord brought forth from the children of Adam –from their loins– their descendants, and made them testify of themselves, saying: 'Am I not your Lord?' They said: 'Yes! We testify.' Lest you should say on the Day of Resurrection: 'Verily, we were heedless of this.' Or lest you say: 'It was only that our fathers associated others in worship with Allah before, and we were merely descendants after them. Will You then destroy us because of the deeds of men who practiced falsehood?']

It is apparent from this verse that heedlessness is from the greatest of factors that cause a person to divert from their natural disposition.[21]

A person may pose the question: What is the benefit of the natural disposition if it is affected by these external factors that lead to it deviating – while it is almost impossible for a person to escape from some of these factors and causes for diversion, or from all of them?

The answer to which is:
The wisdom of Allah entailed that He made the natural disposition such, so that the objective of testing the people with good and evil is achieved; and then –based upon that– they are rewarded for their actions. As for if the natural disposition was strong –to the point it was not affected by anything– then disbelief and deviation would not occur amongst the children of Adam. Rather they would be in disagreement with disbelief; so the wisdom of testing them would not be achieved. And to Allah belongs the highest level of wisdom.

As well as this, there are numerous benefits of the natural disposition; from them:
Firstly:
this natural disposition plants in the human soul religiousness and the worship of Allah –the Almighty–.

So if it is not guided to Allah the Exalted and Most High, it worships any other object of worship, so that its desire for practicing religion is fulfilled. Just like the person who is overtaken by extreme hunger; if he does not find good food that he likes, he will eat anything that is possible to be eaten –even if it is something distasteful– in order that his hunger is satisfied.

This explains the widespread presence of the vast majority of the people practicing religion, even if their religion and object of worship much of the time is false.

Secondly:
This disposition causes a person to naturally accept servitude [to Allah], and to conform to that which it necessitates. And this is from the affairs of importance to a person, because his soul is averse to anything that does not conform with his natural disposition, and if that is the case, he is therefore unable to carry out the requirements of anything he is naturally opposed to.

Thirdly:
This natural disposition causes a person to select the truth. So if a person were to have knowledge of two religions –truth and falsehood– the natural disposition would differentiate between the two of them and incline towards the truth. Rather he be sure of that in his soul and have certainty of that in his heart. Then he may announce that and adhere to it, and perhaps he does not respond; due to desires, or fear, or affinity and blind following, and the like of that – from those things which cause him to stray from the truth.

And this is just as Allah the Mighty and Majestic stated regarding Pharaoh and his people:
(وَجَحَدُواْ بِهَا وَاستَيقَنَتهَا أَنفُسُهُمۡ ظُلمًا وَعُلُوّٗا)

Sura an-Naml (27):14
]Meaning: And they rejected and disbelieved in them (i.e. the signs of Allah) out of injustice and haughtiness, while their inner selves were convinced thereof.]

Fourthly:
The natural disposition gives certainty to the person who is guided that he is upon the truth, even if he does not know the detailed evidences that led him to this firm belief. And this explains to us –and Allah knows best– the reason why the Muslim does not leave his religion out of dislike for it; and that he does not do so except because it conforms to his disposition. So his natural disposition is what gives him certainty that it is the truth. Likewise, those people of false religions who have been guided to Islam cling onto it just like the drowning person clings to a lifeline; and that is not except due to the fact he is certain that this religion is the truth, because of its conformity and compatibility with the natural disposition. And Allah knows best.[22]

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(11) See: 'Lisanul–Arab' of Ibn Manthur (5/56).

(12) Ibid.

(13) Ibid.

(14) See: 'Shifaaul–Aleel' of Ibnul–Qayyim, (pp. 572–5); & see: 'Dar• Ta`aarudh al–Aql wan–Naql' of Shaykhul–Islam Ibn Taymiyyah (8/371).

(15) 'Shifaaul–Aleel' (pp. 572–3); and see: 'Dar• Ta`aarudh al–Aql wan–Naql' (8/376).

(16) See: 'Rasaa•il fil–Aqeedah' of Shaykh Muhammad bin Uthaymin (pp. 11); & 'Diraasaat fil–Adyan al–Yahudiyyah wan–Nasraaneeyah' of Dr. Saud al–Khalaf (pp. 27).

(17) Reported by al–Bukhari (2/97); & Muslim (no. 1258).

(18) Reported by Muslim (no. 2865).

(19) See: 'Shifaaul–Aleel' (pp. 578–579).

(20) 'Tafsir at–Tahrir wat–Tanwir' (9/21).

(21) See: 'Dirasat fil–Adyan' (pp. 28–30).

(22) See: 'Dirasat fil–Adyan' (pp. 30–31).

Section Three:
Allah –the Majestic– and His Ability over everything – He the Exalted & Most High
Prologue:
The discussion in this section will cover something of informing about Allah –the Majestic– and His ability over all things –He the Exalted and Most High–.

As for the discussion regarding the affirmation of the existence of Allah –the Exalted and Most High– and the proofs of His Oneness, then this will be covered in detail when discussing the first pillar of faith; which is: to have faith in Allah.

This section will cover that which relates to having knowledge of Allah –the Majestic– and His ability over all things –He the Blessed and Most High–.

The First Topic: Allah –the Majestic–
Allah:
He is the Lord of everything and its Owner, the sole Creator, the Organizer of the entire universe, the All-Knowledgeable, the One Who grants life, the One Who causes things to die, the Provider, the All-Able, the Possessor of every attribute of perfection, the One free from all imperfections and faults, the One who deserves to be singled out with worship.

Allah the Mighty and Majestic says –informing His servants about Himself–:
(هُوَ اللَّهُ الَّذِي لَآ إِلَهَ إِلَّا هُوَ عَالِمُ الغَيبِ وَالشَّهَادَةِ هُوَ الرَّحمَنُ الرَّحِيمُ ٢٢ هُوَ اللَّهُ الَّذِي لَآ إِلَهَ إِلَّا هُوَ المَلِكُ القُدُّوسُ السَّلَامُ المُؤۡمِنُ المُهَيمِنُ العَزِيزُ الجَبَّارُ المُتَكَبِّرُ سُبحَانَ اللَّهِ عَمَّا يُشرِكُونَ ٢٣ هُوَ اللَّهُ الخَالِقُ البَارِئُ المُصَوِّرُ لَهُ الأَسمَاءُ الحُسنَىٰ يُسَبِّحُ لَهُۥ مَا فِي السَّمَاوَاتِ وَالأَرض وَهُوَ العَزِيزُ الحَكِيمُ)

 Sura al-Hashr; (59):22-24
 ]Meaning: He is Allah, Whom there is none that has the right to be worshipped but He; the All-Knower of the unseen and the seen. He is the Most Beneficent, the Most Merciful. He is Allah Whom none that has the right to be worshipped but He; the King, the Pure and Perfect, the One Free from all imperfections, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Exalted is Allah above all that they associate as partners with Him. He is Allah, the Creator, the Originator, the Bestower of forms. To Him belong the Most Perfect and Beautiful Names . All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.]

And He said –He the Almighty–:
(اللَّهُ لَآ إِلَهَ إِلَّا هُوَ الحَيُّ القَيُّومُ لَا تَأۡخُذُهُ سِنَةٌ وَلَا نَوۡمٞ لَّهُ مَا فِي السَّمَاوَٰتِ وَمَا فِي الأَرۡضِ مَن ذَا الَّذِي يَشفَعُ عِندَهُ إِلَّا بِإِذۡنِهِ يَعلَمُ مَا بَينَ أَيدِيهِم وَمَا خَلفَهُمۡ وَلَا يُحِيطُونَ بِشَيء مِّن عِلمِهِ إِلَّا بِمَا شَآءَ وَسِعَ كُرسِيُّهُ السَّمَاوَاتِ وَالأَرضَ وَلَا يَ‍ُٔودُهُ حِفظُهُمَا وَهُوَ العَلِيُّ العَظِيمُ)
 Sura al-Baqarah; (2):255
 ]Meaning: Allaah! None has the right to be worshipped except Him, the Ever Living, Self-Subsisting Sustainer of all that exists. Neither drowsiness nor sleep overtakes Him. To Him belongs whatever is in the heavens and whatever is on earth. Who is he that can intercede with Him except with His permission? He knows whatever lies before them and whatever is behind them, and they cannot encompass anything of His Knowledge except that which He wills. His footstool extends over the heavens and the earth, and preserving them does not weary Him; and He is the Exalted One, the Tremendous One.]

And He said:
(ذَٰلِكَ بِأَنَّ اللَّهَ هُوَ الحَقُّ وَأَنَّ مَا يَدعُونَ مِن دُونِهِ هُوَ البَاطِلُ وَأَنَّ اللَّهَ هُوَ العَلِيُّ الكَبِيرُ)
 Sura al-Hajj; (22):62
 ]Meaning: That is because Allah He is the Truth, and what they invoke besides Him, it is false and futile. And verily, Allah He is the Exalted, the Most Great.]

And He said:
(قُلۡ هُوَ اللَّهُ أَحَدٌ ١ اللَّهُ الصَّمَدُ ٢ لَمۡ يَلِدۡ وَلَمۡ يُولَدۡ ٣ وَلَمۡ يَكُن لَّهُۥ كُفُوًا أَحَدُ)
  Sura al-Ikhlaas; (112):1-4
]Meaning: Say: "He is Allah, One. Allah, the Perfect Lord and Master upon Whom all of creation depends. He begets not, nor was He begotten. Nor is there to Him any equivalent."]

Allah –the Mighty and Majestic– has many names that He named Himself with, some of which have preceded in the aforementioned verses; with the Noble Quran and the pure Prophetic traditions filled with mention of the Names of Allah –the Exalted and Most High–.[23]

The most well-known of these names, and the greatest of them –however– is: the name Allah.

This name has many virtues, from them are:
(i) It is the greatest name of Allah; as mentioned by a number of the people of knowledge –with them stating that Allah is the name that if the Lord is called upon by way of it, he responds; and if He is asked by it, He gives–.

(ii) It is the origin for all of the Beautiful and Perfect Names of Allah; with the rest of the names being ascribed to it, and it being described by them.

Allah the Almighty says:
(وَلِلَّهِ الأَسمَاءُ الحُسنَى فَادعُوهُ بِهَا)

 Sura al-A`raaf; (7):180
 ]Meaning: To Allah belong the Most Perfect and Beautiful Names, so worship Him in accordance with them and call on Him by them.]

And He –the Almighty– said:
(اللَّهُ لَآ إِلَهَ إِلَّا هُوَ لَهُ الأَسمَاءُ الحُسنَى)

  Sura Taa-Haa; (20):8
 ]Meaning: Allaah! None has the right to be worshipped except Him; to Him belong the Most Perfect and Beautiful Names.]

And He the Almighty said:
(هُوَ اللَّهُ الَّذِي لَآ إِلَهَ إِلَّا هُوَ عَالِمُ الغَيبِ وَالشَّهَادَةِ هُوَ الرَّحمَنُ الرَّحِيمُ ٢٢ هُوَ اللَّهُ الَّذِي لَآ إِلَهَ إِلَّا هُوَ المَلِكُ القُدُّوسُ السَّلَامُ المُؤمِنُ المُهَيمِنُ العَزِيزُ الجَبَّارُ المُتَكَبِّرُ سُبحَانَ اللَّهِ عَمَّا يُشرِكُونَ ٢٣ هُوَ اللَّهُ الخَالِقُ البَارِئُ المُصَوِّرُ لَهُ الأَسمَاءُ الحُسنَىٰ يُسَبِّحُ لَهُۥ مَافِي السَّمَاوَاتِ وَالأَرضِ وَهُوَ العَزِيزُ الحَكِيمُ)

Sura al-Hashr; (59):22-24
]Meaning: He is Allah, Whom there is none that has the right to be worshipped but He; the All-Knower of the unseen and the seen. He is the Most Beneficent, the Most Merciful. He is Allah Whom there are none that has the right to be worshipped but He; the King, the Pure and Perfect, the One Free from all imperfections, the Giver of security, the Watcher over His creatures, the All-Mighty, the Compeller, the Supreme. Exalted is Allah above all that they associate as partners with Him. He is Allah, the Creator, the Originator, the Bestower of forms. To Him belong the Most Perfect and Beautiful Names . All that is in the heavens and the earth glorify Him. And He is the All-Mighty, the All-Wise.]

And it is said:
The Most Beneficent, the Most Merciful, the Creator, the Provider, the All-Mighty, and the All-Wise are all names of Allah; whereas it is not said: Allah is from the names of the Most Beneficent, the Most Merciful – or from the names of the All-Mighty, and the like.

(iii) This name entails and necessitates the meanings of all of the other names, and it is indicative of them in general; and the Beautiful and Perfect Names of Allah detail and clarify the majestic, perfect, and tremendous attributes of Allah. So it is the name that the rest of the names Beautiful and Perfect names of Allah return to, and whose meanings revolve around it.

(iv) It is the name that the majority of the narrated words of remembrance (of Allah) make mention of, so the tahlil[24], the takbir[25], the tahmid[26], the tasbih[27], the hawqalah[28], the hasbalah[29], the istirjaa`[30], the basmalah[31], and other than them from the remembrances (of Allah) make mention of this name and are coupled with it. So if the Muslim makes takbir[32], he mentions this name; and if he makes tahmid[33] he mentions it; and if he makes tahlil[34] he mentions it, and likewise with regards to the rest of the words of remembrance (of Allah).

(v) It is the most mentioned Name of Allah in the Noble Quran; with it being mentioned in the Quran more than two-thousand two-hundred times –unlike any of the other Names–; and Allah the Exalted and Most High opened thirty-three verses.[35]

As for the meaning of this name then it originates from "Al-Ilaah [God]"[36], which means the One Worshipped. "Al-Ilaah" is a Name from the Perfect and Beautiful Names of Allah occurring in the Noble Quran.

Allah the Almighty said:
(وَإِلَهُكُمۡ إِلَهٞ وَاحِدٞ لَّآ إِلَهَ إِلَّا هُوَ الرَّحمَنُ الرَّحِيمُ)

 Sura al-Baqarah; (2):163
]Meaning: And your God is one God. There is no deity worthy of worship except Him, the Most Beneficent, the Most Merciful.]

And He the Almighty said:
(وَمَآ أُمِرُوٓاْ إِلَّا لِيَعبُدُوٓاْ إِلَهًا وَٰحِدٗا لَّآ إِلَهَ إِلَّا هُوَ سُبحَانَهُ عَمَّا يُشرِكُونَ)
Sura at-Tawbah; (9):31
]Meaning: And they were not commanded except to worship one God; there is no deity except Him. Exalted is He above whatever they associate with Him.]

And He the Almighty said:
(قُلۡ إِنَّمَا يُوحَىٰٓ إِلَيَّ أَنَّمَآ إِلَهُكُمۡ إِلَهٞ وَٰحِدٞ فَهَلۡ أَنتُم مُّسلِمُونَ)
Sura al-Anbiyaa; (21):108
]Meaning: Say: "It is only revealed to me that your god is but one God; so will you submit?"]

Additionally, the best and most comprehensive statement regarding the meaning of Allah is what is reported from Ibn Abbas –may Allah be pleased with them both– that he said: "Allah is the One possessing divinity and the right to be worshipped over all of His creation". Reported by Ibn Jarir in his Tafsir[37].

This interpretation of his –may Allah be pleased with him– comprises of two matters:
The first:
Allah's attribute from this noble Name; and it is: divinity, as indicated by the term 'Allah' –just as the name "Al-`Aleem (the All-Knowing)" is indicative of the attribute of Knowledge, and the name "Al-`Azeez (the All-Mighty)" is indicative of the attribute of Might, and the name "Al-Hakeem (the All-Wise)" is indicative of the attribute of Wisdom, and "Ar-Raheem (the Bestower of Mercy)" is indicative of the attribute of Mercy– and other than that from the names that indicate the attributes that are indicative of His Self.

Thus, likewise, Allah is the One possessing Divinity; and the Divinity which is His attribute is the tremendous attribute by way of which He deserves to be a God. Rather, He deserves that nobody shares this tremendous attribute with Him in any way at all.

The divine attributes are all of the attributes of perfection, majesty, magnificence, beauty, mercy, kindness, generosity, and bestowing of bounties. This is because these attributes are those that deserve to be deified and worshipped for the sake of; so He is worshipped because He possesses the attributes of Magnificence and Pride; and He is worshipped because He is the Unique in Sustaining, in Lordship, Kingship, and Sovereignty; and He is worshipped because He is the unequalled in Mercy, and in delivering blessings –both apparent and obscure– to all of His creation; and He is worshipped because He is the All-Encompassing over everything with His Knowledge, Rule, Wisdom, Generosity, Mercy, Ability, Honor, and Subduing; and He is Worshipped because He is the Unique in His being unrestrictedly and completely Independent in every way –just as everything besides Him is permanently in need of Him in every way–.

So they are in need of Him in His bringing them into existence and His organizing of affairs, and they are in need of His assistance and His provision; they are in need of Him in all of their affairs, and in reliant upon Him for their greatest necessity and most urgent need –and it is: their need to single Him out with worship, and to deify Him alone– because divinity necessitates all of Allah's Beautiful and Perfect Names, and His Lofty Attributes.

The Second:
The attribute of the servant from this noble Name; and it is: servitude. So the servants worship and deify Him.

Allah the Almighty said:
(وَهُوَ الَّذِي فِي السَّمَآءِ إِلَهٞ وَفِي الأَرضِ إِلَهٞ)

 Sura az-Zukhruf; (43):84
 ]Meaning: It is He Who is the only God to be worshipped in the Heavens and the only God to be worshipped on the earth.]

i.e. The inhabitants of the Heavens and the Earth worship Him –willingly or unwillingly–; so they all yield to His Magnificence, are submissive to His Wish and Will, captives to His Might and Sustaining.

So the servants of the Beneficent deify and worship Him, and they strive with that which they are able to from energy in worshipping Him with their hearts and souls, and by way of their sayings and actions – in accordance with their ranks and positions.

Allah has gathered between these two meanings in a number of places throughout the Quran; such as His saying –He the Almighty–:
(إِنَّنِيٓ أَنَا اللَّهُ لَآ إِلَهَ إِلَّآ أَنَا۠ فَاعبُدنِي وَأَقِمِ الصَّلَوٰةَ لِذِكرِي)
Sura Taa-Haa; (20):14
]Meaning: Verily! I am Allah! None has the right to be worshipped except I, so worship Me, and establish the prayer for My Remembrance.]

And His saying:
(وَمَآ أَرۡسَلنَا مِن قَبلِكَ مِن رَّسُولٍ إِلَّا نُوحِيٓ إِلَيهِ أَنَّهُ لَآ إِلَهَ إِلَّآ أَنَا فَاعبُدُونِ)

 Sura al-Anbiyaa; (21):24
]Meaning: And We sent not before you any messenger except that We revealed to him: that there is no deity except Me, so worship Me.]

And His saying:
(فَاعبُدهُ وَاصطَبِرۡ لِعِبَادَتِهِ هَلۡ تَعلَمُ لَهُۥ سَمِيّا)
Sura Maryam; (19):65
]Meaning: So worship Him alone and be constant and patient in His worship. Do you know of any who is similar to Him?][38]

I will suffice with that which has preceded for the time being, and more on the topic of having knowledge of Allah –the Majestic– will follow when discussing the pillars of Islam and the pillars of true faith.

The Second Topic:
The Ability of Allah –the Exalted and Most High–
Ability is an attribute from the attributes of Allah –the Exalted and Most High– that we affirm for Him; and it is: His complete, perfect ability – the clarification of which will follow.

And from His names –He the Exalted and Most High– is Al-Qadeer (the All-Powerful), Al-Qaadir (the Fully-Able One) and Al-Muqtadir (the Omnipotent).

All of these Names are mentioned in the Quran, the most frequently mentioned of them being Al-Qadeer (the All-Powerful), then Al-Qaadir (the Fully-Able One), then Al-Muqtadir (the Omnipotent).

Allah the Almighty said:
(وَاللَّهُ عَلَىٰ كُلِّ شَيء قَدِيرٌ)

 Sura al-Baqarah; (2):286
 [And Allah is Able to do all things.]

And He the Almighty said:
(إِنَّهُۥ كَانَ عَلِيمًا قَدِيرًا)

 Sura Faatir; (35):44
 ]Meaning: He is All-Knowing, All-Powerful.

He the Almighty also says:
(قُلۡ هُوَ القَادِرُ عَلَىٰٓ أَن يَبعَثَ عَلَيكُمۡ عَذَابًا مِّن فَوقِكُمۡ أَو مِن تَحتِ أَرجُلِكُمۡ أَوۡ يَلبِسَكُمۡ شِيَعًا وَيُذِيقَ بَعضَكُم بَأسَ بَعضٍ)

 Sura al-An`aam; (6):65
 ]Meaning: Say: "He is the One Able to send upon you punishment from above you or from beneath your feet or to cover you with confusion so that you become sects and make you taste the violence of one another."]

And He the Almighty said:
(وَكَانَ اللَّهُ عَلَىٰ كُلِّ شَيۡءٖ مُّقتَدِرًا)

 Sura al-Kahf; (18):45
 ]Meaning: And Allah is Able to do everything.]

All of these names prove the affirmation of Ability as an attribute of Allah, and that He –the One free from all imperfections– has perfect Ability. So by way of His Ability He brought the things into existence, and by way of His Ability He organized them, and by way of His Ability He proportioned and perfected them, and by way of His Ability He grants life and death, and He resurrects the servants for reckoning, and He rewards the doer of good for his good deeds, and the doer of evil for his evil deeds –He– the One who when He intends a thing, he says to it: "Be!" and it is.

And through His Ability He controls the hearts and turns them whichever way He Wishes, and He guides Whomever He Wishes, and He misguides Whomever He Wishes, and He causes the Believer to believe, and the disbeliever to disbelieve, and the obedient one to obey, and the sinner to sin.

And due to His perfect Ability nobody can encompass anything of His Knowledge except that which He wills to teach them; and due to His perfect Ability He created the Heavens and the Earth and that which is between them in six days and nothing of fatigue touched Him, nothing escapes Him from His creation nor does it pass Him by; rather it is within His grasp whatever it may be – He – the One Whose Ability is free from fatigue, tiredness, weariness, and free from inability to do whatever He Wishes.

And due to His perfect ability everything is under His Command and beneath His Control; that which He Wills occurs, and that which He does not Will does not[39].

And from the tremendous foundations of true faith is to believe in preordainment.

Allah the Almighty says:
(إِنَّا كُلَّ شَيۡءٍ خَلَقنَاهُ بِقَدَر)

  Sura al-Qamar; (54):49
 ]Meaning: Verily, We have created all things with preordainment.]

And He the Almighty said:
(وَكَانَ أَمرُ اللَّهِ قَدَرًا مَّقدُورًا)

 Sura al-Ahzaab; (33):38
 ]Meaning: And the Command of Allah is a decree determined.]

And He the Almighty said:
(وَخَلَقَ كُلَّ شَيءٖ فَقَدَّرَهُ تَقدِيرٗا)

 Sura al-Furqaan; (25):2
 ]Meaning: He has created everything and has measured it exactly according to its due measurements.]

Imam Muslim reports in his Sahih[40] from a narration of Abu Hurayrah –may Allah be pleased with him– that he said:
"The polytheists of the Quraish tribe came to have an argument with the Messenger of Allah  in regard to pre-destiny, so the verses were revealed:
(إِنَّ المُجرِمِينَ فِي ضَلَالٖ وَسُعُرٖ ٤٧ يَوۡمَ يُسحَبُونَ فِي النَّارِ عَلَىٰ وُجُوهِهِمۡ ذُوقُواْ مَسَّ سَقَرَ ٤٨ إِنَّا كُلَّ شَيۡءٍ خَلَقنَاهُ بِقَدَر)

 Sura al-Qamar; (54):47-49
 ]Meaning: Indeed, the criminals are in error and will burn in the Hellfire. The Day they will be dragged in the Fire on their faces it will be said to them: "Taste you the touch of Hell!" Verily, We have created all things with predestination]."

The person who does not believe in pre-decree does not believe in Allah –the Mighty and Majestic–.

Imam Ahmad said:
"Preordainment is the ability of Allah."[41]

So denying preordainment is denying the ability of Allah –the Mighty and Majestic– and rejecting His attributes –He the One free from all imperfections– or some of them. This contradicts true faith in Him –the One free from all imperfections–; because from the foundations of having true faith in Him is to believe in His preordainments.

Ibn Abbas –may Allah be pleased with both of them– said:

"Preordainment is the order of monotheism; so whoever singles out Allah –the Almighty– and believes in preordainment, then it is the firm handhold that will never break. And the one who singles out Allah –the Almighty– and disbelieves in preordainment then he has nullified his monotheism."[42]

`Awf said: I heard al-Hasan saying:
"He who denies preordainment then he has denied Islam. Indeed Allah –the Exalted and Most High– has preordained preordainments, and He created the creation with predestination, and He allocated the lifespans with predestination, and He distributed the provisions with predestination, and He distributed the calamities with predestination, and He distributed well-being with predestination."[43]

Having true faith in preordainment is from the greatest of attributes of those who have knowledge of it; just as Ibn Jarir reports in his Tafsir[44], from a narration of Ibn Abbas –may Allah be pleased with them both– in explanation of His saying –He the Almighty–:
(إِنَّمَا يَخشَى اللَّهَ مِنۡ عِبَادِهِ العُلَمَاؤُاْ)

  Sura Fatir; (35):28
 ]Meaning: It is only those who have knowledge among His slaves that fear Allah.]

He said: "Those who say:
(أَنَّ اللَّهَ عَلَىٰ كُلِّ شَيءٖ قَدِيرٌ)

Sura al-Baqarah; (2):106
 ]Meaning: That Allah is able to do all things.]"

Further detail regarding the attribute of preordainment and its praiseworthy effects will follow when discussing the sixth pillar from the pillars of faith; and it is: believing in preordainment.

-----------------------------------------

(23) See: 'Badaai` al–Fawaid' of Ibnul–Qayyim (1/159–170), and 'al–Qawaa`id al–Muthlaa' of Shaykh Muhammad bin `Uthaymin (pp. 37–38).

(24) i.e. Saying: 'Laa ilaaha illaa Allah' "There is none that has the right to be worshipped except Allah".

(25) i.e. Saying: 'Allahu Akbar' "Allah is the Greatest".

(26) i.e. Saying: 'Alhamdulillah' "All praise is for Allah".

(27) i.e. Saying: 'SubhanAllah' "I declare Allah free of all imperfections".

(28) i.e. Saying: 'Laa Hawla wa laa Quwwata illaa billaah' "There is no change and no ability except with (the Aid of) Allah".

(29) i.e. Saying: 'Hasbee Allah' "Allah is sufficient for me".

(30) i.e. Saying: 'Innaa lillaahi wa innaa ilayhi raaji`oon' "Indeed we belong to Allah, and indeed to Him we will return".

(31) i.e. Saying: 'Bismillahir–Rahmanir–Rahim' "In the Name of Allaah, the Most Beneficent, the Most Merciful".

(32) i.e. If he says: 'Allahu Akbar' "Allah is the Greatest".

(33) i.e. If he says: 'Alhamdulillah' "All praise is for Allah".

(34) i.e. If he says: 'Laa ilaaha illaa Allah' "There is none that has the right to be worshipped except Allah".

(35) See: 'Tafsir Ibn Jarir' (2/121); and 'Taysirul–`Aziz Al–Hamid' of Shaykh Sulayman bin Abdul–Wahhab (pp. 30).

(36) Meaning: The One Who Alone Deserves to be Worshipped.

(37) Mentioned in: 'Taysir al–`Aziz al–Hamid' (pp. 30).

(38) See: 'Fiqh al–Asmaa al–Husna' of Dr. Abdur–Razzaq al–Badr (pp.77–78).

(39) See: 'Fiqh al–Asmaa al–Husna' (pp. 217).

(40) No. 2656.

(41) Shaykhul–Islam mentioned it in 'Minhaj as–Sunnah' (3/254); and Ibnul–Qayyim in 'Shifaa al–`Aleel' (pp. 28).

(42) Reported by al–Firyabi in 'al–Qadr' (no. 205) with the wording being his; and reported by Ibn Battah in 'al–Ibanah' (no. 1624); and al–Lalakaee in 'Usul al–I`tiqad' (no. 1224) and others.

(43) Reported by Ibn Battah in 'al–Ibanah' (1676); and al–Lalakaee in 'Usul al–I`tiqad' (no. 1255).

(44) Tafsir: explanation of the Quran.

Section Four: Piety & its Profound Effects
Firstly:
The meaning of Piety:
Piety is from the significant terms that appear in the legislation, with it being mentioned in the Quran and the Prophetic traditions.

It is a comprehensive term that has many meanings and profound effects – all of which revolve around every good and success, whether religious or worldly.

Due to this, we find various scholarly statements and sayings interpreting the meaning of piety; with some of them stating: Piety is: Righteousness.

Other mention it is: Every good.
az-Zajjaj said:
"Some of them said: Everything that is done to draw closer to Allah –the Exalted and Most High– is from the acts of good."

Abu Mansur said:
"Piety is: the good of this world and the Hereafter. As for the good in this world: it is that which Allah facilitates for the servant from guidance, blessings, and goodness. And the good in the Hereafter is: achieving the everlasting bliss of Paradise."[45]

From the best definitions of piety is the definition of Shaykh Abdur-Rahman as-Sa`di –may Allaah have mercy upon him– wherein he stated: "Piety is a comprehensive name which encompasses the beliefs, actions of the heart, and actions of the limbs – and it includes all of the commandments, and abandoning the forbidden matters."[46]

This comprehensive definition is sufficient, saving the need to prolong the discussion regarding the meaning of piety.

Secondly:
Piety in the Noble Quran:
the word piety is mentioned much in the Noble Quran, appearing with its various derivatives in a number of contexts; from them:
(i) It occurs with the meaning of keeping the ties of kinship: Allah the Almighty said:
]وَلَا تَجعَلُواْ اللَّهَ عُرۡضَةٗ لِّأَيمَانِكُمۡ أَن تَبَرُّواْ]

 Sura al-Baqarah; (2):224
]Meaning: And do not make your oath by Allah an excuse against keeping the ties of kinship.]

And His saying:
]لَّا يَنهَاكُمُ اللَّهُ عَنِ الَّذِينَ لَمۡ يُقَاتِلُوكُمۡ فِي الدِّينِ وَلَمۡ يُخرِجُوكُم مِّن دِيَارِكُمۡ أَن تَبَرُّوهُمۡ]

 Sura al-Mumtahanah; (60):8
 ]Meaning: Allah does not forbid you from those who do not fight you because of religion and do not expel you from your homes - from joining the ties them.]

(ii) It occurs with the meaning of obedience: just as occurs in His saying –He the Almighty–:
]وَبَرَّۢا بِوَٰلِدَيۡهِ] Sura Maryam; (19):14
 ]Meaning: And dutiful towards his parents.]

And His saying –Glory be to Him–:
]وَبَرَّۢا بِوَالِدَتِي]

 Sura Maryam; (19):32
 ]Meaning: And dutiful to my mother.]

(iii) It occurs with the meaning of carrying out the acts of obedience: as occurs in His saying –He the Almighty–:
]وَتَعَاوَنُواْ عَلَى البِرِّ وَالتَّقوَى]

 Sura al-Maa•idah; (5):2
 ]Meaning: And help one another in the performance of good deeds and the avoidance of sins.]

Piety –when coupled with being god-fearing– takes on the meaning of carrying out good deeds; and being god-fearing in this context means: avoiding the forbidden acts.

(iv) It occurs with the meaning of righteousness:

when mentioned unrestrictedly piety carries the meaning of righteousness; as mentioned in His saying – He the Almighty:
]لَن تَنَالُواْ البِرَّ حَتَّىٰ تُنفِقُواْ مِمَّا تُحِبُّونَ]

 Sura aali-`Imran; (3):92
 ]Meaning: Never will you attain righteousness until you spend from that which you love.]

And His saying –He the Exalted and Most High–:
]لَّيسَ البِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ المَشرِقِ وَالمَغرِبِ وَلَكِنَّ البِرَّ مَنۡ ءَامَنَ بِاللَّهِ]
 Sura al-Baqarah; (2):177
 ]Meaning: Righteousness is not that you turn your faces toward the east or the west, but righteousness is the quality of one who believes in Allah.]

And His saying:
]أَتَأۡمُرُونَ النَّاسَ بِالبِرِّ وَتَنسَونَ أَنفُسَكُمۡ]

 Sura al-Baqarah; (2):44
 ]Meaning: Do you order people with righteousness and yet forget yourselves?][47]

Thirdly:
Piety in the Prophetic traditions:

piety is mentioned in the Prophetic traditions much, with the same meanings as those aforementioned, in addition to other meanings – such as: good manners, tranquillity of the soul, and other than that.

From which occurs in that regard is the narration reported by Imam Muslim in his Sahih on the authority of an-Nawwaas bin Sam`aan –may Allah be pleased with him– that the (Peace be upon him) said: "Piety is good manners, and sin is that which creates doubt and you do not like people to know of it."[48]

And on the authority of Waabisah bin Ma`bad who said:
I came to the Messenger of Allah (Peace be upon him) and he said:
“Have you come to ask about righteousness and sin?” I said, “Yes.” He (Peace be upon him) said: “Consult your heart. Piety is that about which the soul feels at ease and the heart feels tranquil. And wrongdoing is that which wavers in the soul and causes uneasiness in the chest, even if people have repeatedly given their legal opinion.”[49]

Ibn Rajab –may Allah have mercy upon him– said in explanation of the previous two narrations:
"His interpretation of piety differed because piety is used in two separate contexts:
The first:
As it relates to a person's treatment of the creation by his being good to them; and it is possible that this is specific to being good to ones parents. Just as is said: Showing goodness to ones parents. It is also often used (in a general sense) to mean showing good to all creatures. Ibnul-Mubaarak authored a book called 'Kitabul-Birr was-Silah (The Book of Righteousness and Maintaining the Ties of Kinship)' that attests to this fact; just as both Sahih al-Bukhari and Jami` at-Tirmidhee both contain: 'The Book of Righteousness and Maintaining the Ties of Kinship' – which comprises of showing treatment to the creation in general, with the topic of being good to ones parents being mentioned first.

And in the narration of Bahz bin Hakeem, from his father, from his grandfather – that he said:
"O Messenger of Allah! to whom should I be dutiful?" He replied: "Your mother." He said: "Then who?" He replied: "Your father." He said: "Then who?" He said: "Then the closest relatives, then the closest relatives."[50]

Also from that which occurs with this meaning:
The saying of the Prophet:
"There is no reward for the accepted Hajj except Paradise."[51] And in the Musnad: that he  was asked regarding the best acts of Hajj, so he said: "Feeding the people, and spreading the greeting of salaam (i.e. peace)"; and in another narration: "And [the utterance of] fine speech."[52]

Ibn `Umar –may Allah be pleased with them both– used to say:
"Piety is something simple and easy: having a welcoming face, and being soft in speech."[53]

If –however– piety is coupled with being god-fearing, as occurs in His saying – He the Exalted and Most High:
]وَتَعَاوَنُواْ عَلَى البِرِّ وَالتَّقوَى]

 Sura al-Maaidah; (5):2
 ]Meaning: And cooperate upon piety and righteousness.]

It is possible that piety could mean:
showing good treatment to the creation; and righteousness: dealing with the True One by being obedient to Him, and by staying away from those things He has forbidden.

Or is possible that piety could mean:
carrying out the obligatory acts; and righteousness means: abstaining from the forbidden matters.

And His saying:
]وَلَا تَعَاوَنُواْ عَلَى الإِثمِ وَالعُدوَٰنِ]

 Sura al-Maa•idah; (5):2
 ]Meaning: But do not help one another in sin and transgression.]

It is possible that sin could mean:
Acts of disobedience; and transgression: oppressing the creation.

It is also possible that sin could mean:
those things forbidden in and of themselves –such as fornication, stealing, and intoxicants– and transgression means: crossing the bounds regarding those things permissible in their origin and entering into that which is forbidden – such as killing those it is permitted to kill as a form of legal retribution as well as those it is not permitted to kill, and taking more than the mandatory limit from zakat, and going overboard regarding the prescribed flogging as a legal punishment, and the like.[54]

Ibn Rajab –may Allah have mercy upon him– then went on to explain the second meaning of piety, saying:
"The second meaning from the meanings of piety is that it means: carrying out all acts of obedience –both apparent and hidden– as occurs in His saying:
]لَّيسَ البِرَّ أَن تُوَلُّواْ وُجُوهَكُمۡ قِبَلَ المَشرِقِ وَالمَغرِبِ وَلَكِنَّ البِرَّ مَنۡ ءَامَنَ بِاللَّهِ وَاليَوۡمِ الأٓخِرِ وَالمَلَائِكَةِ وَالكِتَابِ وَالنَّبِيِّ‍ۧنَ وَءَاتَى المَالَ عَلَىٰ حُبِّهِ ذَوِي القُربَىٰ وَاليَتَامَىٰ وَالمَسَاكِينَ وَابنَ السَّبِيلِ وَالسَّآئِلِينَ وَفِي الرِّقَابِ وَأَقَامَ الصَّلَوٰةَ وَءَاتَى الزَّكَوٰةَ وَالمُوفُونَ بِعهدِهِمۡ إِذَا عَاهَدُواْ وَالصَّابِرِينَ فِي البَأسَآءِ وَالضَّرَّآءِ وَحِينَ البَأۡسِ أُوْلَائِكَ الَّذِينَ صَدَقُواْ وَأُوْلَائِكَ هُمُ المُتَّقُونَ]
Sura al-Baqarah; (2):177
]Meaning: Piety is not that you turn your faces toward the east or the west, but piety is the quality of one who believes in Allah, the Last Day, the angels, the Book, and the prophets and gives wealth – in spite of love for it – to relatives, orphans, the needy, the traveller, those who ask for help, and for freeing slaves; and who establishes prayer and gives zakat; those who fulfil their promise when they promise; and those who are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the pious.]

It has been reported from the  that he was asked regarding true faith, so he recited this verse.[55]

So piety –with this meaning– encompasses all acts of obedience; whether hidden –such as believing in Allah, His angels, His Books, His Prophets; or apparent– such as spending wealth in the sake of Allah, establishing the Prayer, giving zakat, fulfilling promises, having patience with regards to preordainment – such as illness and poverty –and having patience upon obedience to Allah– such as being patient when facing the enemy on the battlefield."[56]

Ibn Rajab continues with his clarification of piety, saying:
"And it is possible that the response of the  in the narration of an-Nawwaas is inclusive of all of these traits, because it is possible that what is intended by having good manners is to adhere to Islamic manners, and فخ mic mannerism to adorn oneself with the etiquettes Allah disciplined His servants with in His Book; just as He –the Almighty– said to the Messenger of Allah:

]وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٖ]

 Sura Noon; (68):4
 ]Meaning: And indeed, you are of tremendous character.]

Aisha said:
"His (Peace be upon him) character was the Quran."[57]
Meaning: He would adorn himself with the manners mentioned within it by carrying out its commands and abstaining from its prohibitions; so his acting in accordance with the Quran became his character, and something natural and normal for him, not parting with him – this being the best and most beautiful and noble of characters.[58]

And it has been said:
'Verily all of the religion is good manners.'

As for the narration of Waabisah, wherein he said:
"Piety is that about which the soul feels at ease and the heart feels tranquil."[59] And in a narration: "That about which the soul is pleased and relaxed."[60]

And he explained the meaning of the permissible affairs with similar to that –as occurs in the narration of Abu Tha`labah and others– this proving that Allah created his servants having knowledge of the truth, and an inclination to accept it, and He implanted love of that in their innate natures, and caused them to be averse to that which opposes it."[61]

Based on the aforementioned, we can understand something from the meanings of piety and its profound effects.

--------------------------------------------------

(45) See: 'Lisan al–Arab' (4/51); and 'al–Wujuh wan–Nadhaair fil–Quran al–Karim' (pp. 215).

(46) 'al–Majmoo`ah al–Kamilah li Muallafat ash–Shaykh as–Sa`di al–Majmoo`ah al–Khamisah' (1/529).

(47) See: 'al–Wujuh wan–Nadhaair' of Harun bin Musa (pp. 429); 'al–Wujuh wan–Nadhaair' of ad–Daamaghaani (pp. 67); 'Nuzhatul–A`yun an–Nawaadhir' of Ibnul–Jawzi (1/95); 'al–Wujuh wan–Nadhaair' of al–Qar`awi (pp. 215–217); and 'al–Majmu`ah al–Kamilah' of as–Sa`di (5th collection).

(48) Muslim (no. 2553).

(49) Reported by Ahmad (4/228); and ad–Darimi (2/245–246); and Abu Ya`laa (nos. 1586 & 1587); and declared as good by an–Nawawi in 'al–Arba`een' (no. 27).

(50)Reported by Ahmad (5/3 & 5); and by al–Bukhari in 'al–Adab al–Mufrad' (no. 3); and Abu Dawud (no. 5139); and at–Tirmidhi (no. 1897). at–Tirmidhi said: "A good narration".

(51) Reported by al–Bukhari (no. 1773); and Muslim (no. 437 & 1349).

(52) Reported by at–Tabarani in 'al–Awsat' (no. 5325); and al–Hakim (1/483).

(53) Reported by al–Kharaitee in 'Makarimul–Akhlaq' (pp. 23–24).

(54) 'Jami`ul–`Ulum wal–Hikam' (2/97–98).

(55) Reported by Ibn Abee Haatim in his 'Tafsir' (no. 1539).

(56) 'Jami`ul–`Uloom wal–Hikam' (2/99).

(57) Ahmad (6/91, 163, 216); and an–Nasaaee in 'al–Kubraa' (6/412).

(58) See: 'Hashiyatus–Sindee `alaa Sunan an–Nasaaee' (3/200).

(59) Referencing has preceded.

(60) Referencing has preceded.

(61) 'Jami`ul–`Uloom wal–Hikam' (2/99)

Section Five: Etiquette and Manners in Islam
Etiquette and manners have a great status in Islam, and in what follows we will mention some of the issues related to this.

Firstly:
Defining the term Manner:
Manners is the plural of manner, and a manner or behavioural trait means: a disposition or temperament – the plural of which is: manners.

Ibn Manthur said: "In the Revelation:
]وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٖ]

 Sura Noon; (68):4
 ]Meaning: And indeed, you are of tremendous character.]

The plural:
'Manners' does not have an irregular (broken) plural other than this; and a character or manner means: a temperament."[62]

He also mentioned:
"Manners are the religion, disposition, and temperament."[63]

al-Jahidh said:
"Manners are: the state of the soul through which a person does his actions unintentionally, without choice.

It is possible for some people that manners are instinctive and natural; and for some they are unattainable except through practice and exertion."[64]

Secondly:
Defining (Good) Fine Manners: Fine manners is made up of two words; fine, and manners. As for the definition of manners then it has preceded; and as for fine: Ibn Manthur mentions: "Fine is the opposite of ugly and in contrast to it."[65]

And he quoted al-Azhari as saying:
"Fine is an adjective for that which is appealing and good."[66]

And he quoted al-Jawhari as saying:
"Its plural is beauties –which is irregular– almost as if it is the plural of beauty."[67]

He also stated:
"Fine action is the opposite of ugly and unattractive."[68]
This is what fine means.

As for fine manners as a compound word, then it has been defined with various synonymous definitions; and it is possible for us to define it by saying: Fine Manners is: that one adorns themselves with virtues and goodness, such as: having a welcoming face, gentleness, fine speech, being honourable, not harming others, generosity, having a sound heart, forbearance, patience, pardoning, courage, and other than that from noble manners, while remaining distant from all that contradicts the aforementioned.

This is from the easiest explanations of the meaning of fine manners; further detail of which shall follow.

Thirdly:
What Good Manners are:
The  said:
"Fear Allah wherever you are, and follow up a bad deed with a good one and it will wipe it out, and treat the people with good manners."[69]

Shaykhul-Islam ibn Taymiyyah –may Allah have mercy upon him– said:
"To encompass all of good manners when treating the people is that a person joins the ties with those who cut him off by giving the them the greeting of salaam (peace), honouring them, making supplication for them, seeking forgiveness for them, praising them, and visiting them.

And that a person gives to those who deprive him from learning, benefit, and wealth; and that he pardons those who oppress him regarding blood, wealth, or honour.

Some of this is obligatory, and some of it supererogatory."[70]

Fourthly:
The meaning of tremendous manners: Allah –the Mighty and Majestic– said in description of His Muhammad:
]وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٖ]

 Sura Noon; (68):4
 ]Meaning: And indeed, you are of tremendous character.]

Glory be to Him; how Great is He? And how perfect is His Beneficence? Look at His tremendous Generosity, and His abundant Kindness; look at how He granted then He praised!"[71]

Shaikh al-Islam Ibn Taymiyah –may Allah be have mercy upon him– said:
"As for the tremendous manners that Allah described Muhammad (Peace be upon him)with; then it is: the comprehensive religion that is inclusive of everything Allah commanded with unrestrictedly. This is the saying of Mujahid, and others. And it is: the interpretation of the Quran, just as Aisha –may Allah be pleased with her– said: "His  character was the Quran."[72]

And its reality is:
hastening to carry out everything that Allah –the Almighty– loves, while being content and pleased with that."[73]

Ibnul-Qayyim said in explanation of the previous verse:
"Ibn `Abbas and Mujahid said:
'You are upon a tremendous religion, there is no religion more beloved to Me, and there is no religion I am more pleased with; and it is the religion of Islam.'

al-Hasan said:
'It is the manners of the Quran.'

Qatadah said:
'It is that which he used to order with from the command of Allah, and prohibit from the forbiddance of Allah.'

And the meaning is:
You are upon the manners that Allah has favoured you with in the Quran."[74]

The scholar Muhammad at-Tahir bin `Aashur –may Allah have mercy upon him– said:
"The tremendous manners are: the nobler manners from etiquettes, those that reach the highest level of praiseworthy perfection found in humans; due to the fact all noble manners were found in the; so he treated people well in all situations requiring good treatment. Therefore, tremendous manners are a level higher than fine manners."[75]

He also said:
"Know that to encompass all of tremendous manners –those a level higher than fine manners– is: to be devout, to know the realities, to be forbearing, just, and patient upon hardships, to acknowledge the doers of good, to be humble, to be abstinent from the worldly affairs, to be chaste, pardoning, generous, shy, courageous, solemn, dignified, sedate, merciful, and to be good in ones dealings and relations.

Manners are concealed within the soul, with their appearance manifesting in the conduct of their possessor; through one's speech, his welcoming face, his clothing, his judgment, his movements and his calmness, through his food and drink, through his disciplining his family and those under his care, and through the outcomes of that –such as his standing amongst the people, their fine praise of him, and his reputation–.

As for their manifestation in the Messenger of Allah  then it includes all of the aforementioned, as well as manifesting through his management of the nation, and through that which he was distinguished with from eloquence, and through his concise yet comprehensive speech."[76]

Fifthly:
The virtues of good manners:
The Islamic legislation mentions that which clarifies the great virtues of good manners –both in this world and the Hereafter–.

In that regard is the following:
(i) It is carrying out the command of Allah the Mighty and Majestic. He –the Almighty– said:
]خُذِ العَفوَ وَأمُرۡ بِالعُرفِ وَأَعرِضۡ عَنِ الجَاهِلِينَ]

Sura al-A`raaf; (7):199
]Meaning: Show forgiveness, enjoin what is good, and turn away from the ignorant.]

(ii) It is obedience to the Messenger; as he ordered with having good manners in numerous narrations, from them the aforementioned narration of Mu`adh –may Allah be pleased with him– which contains the saying of the Prophet: "And treat the people with good manners."

(iii) It is following the example of the, and Allah –the Mighty and Majestic– has said:
]لَّقَدۡ كَانَ لَكُمۡ فِي رَسُولِ اللَّهِ أُسوَةٌ حَسَنَةٞ]

Sura al-Ahzaab; (33):21
]Meaning: Indeed in the Messenger of Allah you have a fine example to follow.]

(iv) Ones rank is raised; the (Peace be upon him) said:

"By his good character a servant will attain the rank of one who prays during the night and fasts during the day."[77]

(v) It is the thing that enters people into Paradise most. The (Peace be upon him) said: "The thing by which most people will enter Paradise is being fearful of Allah and dutiful to Him, and by having good manners."[78]

(vi) Closeness to the seat of the  on the Day of Resurrection. He (Peace be upon him) said: "Indeed the most beloved among you to me, and the nearest to sit with me on the Day of Judgment is the best of you in manners."[79]

(vii) Attaining the love of Allah –the Mighty and Majestic–. On the authority of Usamah bin Shareek –may Allah be pleased with him– that he said: "We were sitting with the  and it was as if there were birds upon our heads and none of us spoke until a people came and said: 'Who is the most beloved of the servants of Allah to Allah?' He said: "The best of them in manners."[80]"

(viii) Good manners is the thing most heavy in the scales on the Day of Resurrection. On the authority of Abud-Dardaa –may Allah be pleased with him– that the (Peace be upon him) said: "There is nothing heavier than good manners to be put in the scales of a servant on the Day of Resurrection."[81]

(ix) It increases one's lifespan, and keeps the homes inhabited. He (Peace be upon him) said: "Having good manners and being a good neighbour keeps the homes inhabited and causes an increase in people’s lifespans."[82]

(x) It wins over the hearts, makes easy one’s affairs, and saves a person from the harms of the creation.

(xi) Good character results in a person being mentioned with good, and it causes an increase in knowledge.

(xii) Having a good character causes a person's mind to be at ease, and an increase in provisions, and saves a person from the harms of life and from hastiness.[83]

Sixthly:
Is it possible to acquire good manners or not? The answer is: Manners, and temperaments –just as they are instinctive, natural, and innate–; likewise they are acquirable, and can be learned through practice, exertion, and by taking suitable means.

Allah the Almighty said:
]إِنَّ اللَّهَ لَا يُغَيِّرُ مَا بِقَومٍ حَتَّىٰ يُغَيِّرُواْ مَا بِأَنفُسِهِم]

Sura ar-Ra`d; (13):11
 ]Meaning: Surely Allah does not change the condition of a people until they change their own condition.]

He –the Almighty– also said:
]قَدۡ أَفلَحَ مَن زَكَّاهَا]

 Sura ash-Shams; (91):9
 ]Meaning: Indeed he succeeds who purifies his own self.]

And the (Peace be upon him) said:
"Knowledge comes about through seeking to learn, and forbearance comes about through striving to attain forbearance, and whoever strives to attain good is given it, and whoever seek to avoid evil is saved from it."[84]

He (Peace be upon him) also said:
"And treat the people with good manners."[85]

So these textual evidences and other than them –which are many in number–, indicate that changing ones temperament or character is indeed possible and has occurred. Thus it is not something unachievable or impossible –contrary to those who believe a person's manners are fixed and unchangeable– with them using as proof that they are instinctive and natural, and that a person is created with his temperament; thus it is impossible and unimaginable to change or separate himself from such.

Furthermore; if it were the case that one’s character and manners were unchangeable, then advices, sermons, and admonitions would be pointless; and enjoining people with morality, and abstinence from vice would be burdening the souls with more than they cannot bear – something which no sane person says.

As for if noble manners were from the nature of a person, and he further coupled them with praiseworthy attributes, perfected them with the etiquette of the honourable Islamic Legislation, and cultivated them with practice and discipline –then that is light upon light–; and that is the bounty of Allah which He gives to whomever He wills. [86]

--------------------------------------------------------------

(62) 'Lisanul–Arab' (10/86–87); also see: 'Mu`jam Maqaayees al–Lughah' (2/213–214).

(63) Ibid.

(64) 'Tahdheebul–Akhlaq' of al–Jaahidh (pp. 12).

(65) 'Lisanul–Arab' (13/114).

(66) Ibid.

(67) Ibid.

(68) 'Lisanul–Arab' (13/116)

(69) Reported by Ahmad (1/159); and declared to be authentic by al–Albani (no. 519).

(70) 'Majmoo` Fataawaa Shaykhul–Islam bin Taymiyyah' compilation and ordering of Shaykh `Abdur–Rahman bin Qasim and his son Muhammad (10/658).

(71) See: 'Ihyaa `Ulumud–Deen' of Abu Hamid al–Ghazali (2/357–358).

(72) Reported by Muslim (no. 746) from a narration of Hisham bin Hakeem that he asked Aisha –may Allah be pleased with her– regarding the manners of the Messenger –peace be upon him–of Allah –peace be upon him–‬.

(73) 'Majmoo`ul Fataawaa' of Ibn Taymiyyah (10/658).

(74) 'Madarijus–Salikin' (2/289).

(75) 'Tafsir at–Tahrir wat–Tanwir' (29/64).

(76) 'Tafsir at–Tahrir wat–Tanwir' (29/65).

(77) Reported by Abu Dawud (no. 4798); and al–Haakim, from a narration of Aisha. al–Haakim said: "Its chain of transmission is upon the condition of the two Sheikhs (i.e. Bukhari and Muslim), even though they did not report it", and adh–Dhahabi agreed with him. Also declared as authentic by al–Albaanee in 'as–Saheehah' (no. 795).

(78) Reported by at–Tirmidhee (no. 2004); Ibn Majah (no. 4246); Ibn Hibbaan (no. 476); and al–Haakim (4/324) – from a narration of Abu Hurayrah. at–Tirmidhee said: "This narration is authentic, unique." al–Haakim said: "Its chain of transmission is authentic", and adh–Dhahabi agreed with him.

(79) Reported by Ahmad (4/193–194); and at–Tirmidhi (no. 2018) – and he said: "Its chain of transmission is good; unique."

(80) Reported by at–Tabaraani in 'al–Kabeer' (1/18/471); al–Haythami said in 'al–Majma`' (8/24): "Its men are the men of the Sahih."

(81) Reported by Ahmad (6/446–448); Abu Dawud (no. 4799); and at–Tirmidhi (no. 2003). He said: "Good, authentic". Also reported by Ibn Hibbaan (no. 481); and al–Kharaaitee (no. 50); and declared to be authentic by al–Albaanee in 'as–Saheehah' (no. 876).

(82) Reported by Ahmah (6/159); and declared to be authentic by al–Albaanee in 'as–Saheehah' (no. 519).

(83) For further detail see the book titled: 'Soo–ul Khuluq – Madhaahiruhu – Asbaabuhu – `Ilaajuhu' of Muhammad al–Hamad (pp. 60–81).

(84) Reported by al–Khateeb al–Baghdadi in his'Taareekh' (9/127); and al–Albaanee said in 'as–Saheehah' (no. 342): "Its chain of transmission is good, or close to being good."

(85) Referencing of which has preceded.

(86) See: 'Ihyaa `Uloomud–Deen' of al–Ghazali (3/55–56); and 'Jawaami`ul–Aadaab' of al–Qaasimee (pp. 4).