Allaah The Almighty is Bashful and Likes Bashfulness

It was narrated on the authority of Salmaan that the Messenger of
Allaah said: "Allaah is Bashful and Most Generous, He is too Bashful
to let someone go empty-handed after raising his hands in
supplication." [Abu Daawood]
It was narrated on the authority of Ya'la ibn Umayyah that the
Messenger of Allaah said: "Allaah is Bashful and conceals (faults), He
likes bashfulness and concealment (of faults). So, whenone of you
performs Ghusl (ritual bath), he should conceal himself." [Abu
Daawood]
Ibn Al-Qayyim said, "As for the bashfulness of Allaah The Almighty
toward His slave, it is another kind of bashfulness which is
unperceivable and in a manner which cannot be formulated by minds. It
is a form of bashfulness that features generosity, kindness, giving
and magnificence. Allaah The Almighty is Bashful and Most Generous,
and is too Bashful to let someone go empty-handed after he raises his
hands in supplication. Likewise, He is too Bashful to torture an old
man after he becomes old in Islam." [Madaarij As-Saalikeen]
Al-Mubaarakfoori said,"(Allaah The Almighty is Bashful): bashful in
Arabic is "Hayiyy" and itsignifies that He is extremely bashful. To
describe Allaah The Almighty as Bashful is interpretedin a way that
befits Him, like His other divine attributes, we believe in them
without formulating a manner for any of them." [Tuhfat Al-Ahwathi]
Although Allaah The Almighty is perfectly free of need of all
creatures, being the Most Generous, He is too bashful to expose the
disobedient person, expose him to scandal or punish him. Rather,
Allaah The Almighty shields that person through providing him with the
means that maintain his being unexposed, pardons him, forgives him,
endears Himself to him by bestowing favors upon him and does not let
someone goempty-handed after humbly raising his hands.
In Faydh Al-Qadeer, Al-Munaawi said, "At-Toorbishti said, 'Allaah
likes bashfulness and concealment because they are two attributes that
urge the slave to adopt the morals of Allaah The Almighty."
Ibn Al-Qayyim Al-Jawziyyah said. "Whoever has a similarity with Allaah
The Almighty in one of His attributes, that attribute will lead him to
Allaah The Enter, enter him upon [the presence of] his Lord, bring him
closer to His mercy and make him beloved to Allaah The Almighty.
Allaah The Almighty is Merciful and He likes those who are merciful,
Generousand likes those who are generous, Knowledgeable and likes
those who are knowledgeable, Strong and likes those who are strong
believers who are more beloved to Him than weak believers, Bashful and
likes those who are bashful, Beautiful and likes those who
arebeautiful, is One and likes what isodd (in number)."
'Abdullaah ibn 'Umar said,"No slave (of Allaah The Almighty)will have
perfect faith until he realizes that Allaah The Almighty sees him and
hence he will not do anything in secret which will expose him on the
Day of Resurrection."
Al-Junayd said, "Bashfulness is to realize the favors (of Allaah The
Almighty) and simultaneously realize one's negligence. This would
result in astate called bashfulness, which is in essence a moral that
urges abandoning evils and prevents showing negligence towards the
rights of Allaah The Almighty."
Hadeeths on bashfulness
Due to the importance of bashfulness in Islam and the encouragement to
people to acquire this characteristic, there are many Hadeeths
(narrations) about bashfulness:
It was narrated that the Prophet said:
• "Among what has reached the people from the words of the first
prophethood: If you are not bashful, then do as you wish." [Saheeh
Al-Jaami']
• "Each religion has a (distinctive)moral call, and the (distinctive)
moral call of Islam is bashfulness." [Ibn Maajah]
• "Bashfulness is all goodness." [Muslim]
• "Bashfulness brings only good." [Al-Bukhaari]
• "Bashfulness is a part of faith." [Muslim]
• "Bashfulness and faith are inseparable; when one of them ismissing,
the other is also missing." [Al-Haakim]
• "Faith consists of more than sixty branches, and bashfulness isa
branch of faith." [Al-Bukhaari]
• "Bashfulness is a part of faith, and faith is in Paradise.Obscenity
is a part of harshness, and harshness is in Hell." [At-Tirmithi]
• "Bashfulness and talking less are two branches of faith, and
obscenity and loquaciousness aretwo branches of hypocrisy." [Ahmad]
• Indecency disfigures everything and bashfulness enhances the beauty
of everything." [Ahmad]
It was narrated on the authority of Salmaan Al-Faarisi that he said,
"When Allaah The Almighty wants to destroy a slave, He
takesbashfulness away from him, and when bashfulness is taken away
from him, you will not find him but hateful and hated by others. When
he is hateful and hated by others, He (Allaah The Almighty) takes
trustworthiness away fromhim and you will not find him buttraitorous
and looked upon as a betrayer. When he is traitorous and looked upon
as a betrayer, He takes mercy away from him and you will not find him
but harsh and rude. When he is harshand rude, He takes the essence
offaith away from him; and when He takes the essence of faith away
from him, you will not find him but a cursed devil." [Jaami' Al-'Uloom
wal-Hikam]
Sufyaan ibn 'Uyaynah said,"Yahya ibn Ja'dah said, 'When yousee a man
who lacks bashfulness,know that his lineage is not pure." [Rawdhat
Al-'Uqalaa'] - - ▓███▓ Translator:->
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Divorce in Islam

Marriage, as prescribed by Allaah, is the lawful union of a man and
woman based on mutual consent. Ideally, the purpose of marriage is to
foster a state of tranquillity, love and compassion in Islam, but this
is not always the case. Islam discourages divorce but, unlike some
religions, does make provisions for divorce by either party.
Allaah provides general guidelines for the process of divorce with
emphasis on both parties upholding the values of justice and kindness
in formalising the end to their marriage (see [Quran 2: 224-237] for
general guidelines regarding divorce).
Allaah encourages the husband and wife to appoint arbitrators as the
first step to aid in reconciliation in the process of divorce. If the
reconciliation step fails, both the man and woman are guaranteed the
right to divorce as established in the Quran, but the difference lies
in the procedure for each one. When a divorce is initiated by the man,
it is known as Talaaq.
The pronouncement by the husband may be verbal or written, but once
made, there is to be a waiting period of three months ('Iddah) during
which there can be no sexual relations, even though the two are living
under the same roof.
The waiting period helps to prevent hasty terminations due to anger
and allows both parties time to reconsider as well as to see if the
wife is pregnant. If the wife is pregnant, the waiting period is
lengthened until she delivers. At any point during this time, the
husband and wife are free to resume their conjugal relationship,
thereby ending the divorce process. During this waiting period, the
husband remains financially responsible for the support of his wife.
The divorce initiated by the wife is known as Khul' (if the husband is
not at fault) and requires that the wife return her dowry to end the
marriage because she is the 'contract-breaker'. In the instance of
Talaaq, where the husband is the 'contract-breaker',he must pay the
dowry in full in cases where all or part of it was deferred, or allow
the wife to keep all of it if she has already been given it in full.
In the case that the husband is atfault and the woman is interested in
divorce, she can petition a judge for divorce, with cause. She would
be required to offer proof that her husband had not fulfilled his
marital responsibilities. If the woman had specified certain
conditions that are Islamically accepted in her marriage contract,
which were not met by the husband, she could obtain a conditional
divorce.
The controversy regarding the seeming inequity in divorce lies inthe
idea that men seem to have absolute power in obtaining a divorce. The
interpretation of scholars in the past has been thatif the man
initiates the divorce, then the reconciliation step for appointing an
arbiter from both sides is omitted. This understanding diverges from
the Quranic injunction. Any differencein powers between the husband
and his wife with regard to divorce can be extracted from thefollowing
verse (which means): {...And due to them [i.e., the wives] is similar
to what is expected of them, according to what is reasonable. But the
men have a degree over them [in responsibility and authority].
AndAllaah is Exalted in Might and Wise.} [Quran: 2:228]
In the following verse, according to existing interpretations,
Allaahgives the reason for the small difference in the verse (which
means): {Men are in charge of women by [right of] what [qualities]
Allaah has given one over the other and what they spend [in support]
from their wealth. So righteous women are devoutly obedient, guarding
in [the husband's] absence what Allaah would have them guard.} [Quran:
4:34]
Thus, it is clear that there is a 'degree' of difference with regards
to the rights of men and women in divorce, and that the greater right
that men were given is due to their being the leaders and financial
supporters of the household. This, however, does not mean that women
are inferior to men or that they are second-class human beings.
Many of the laws regarding divorce in some Muslim countriesare based
upon Quranic references on the subject. As with all human laws, they
must adapt to dynamic circumstances. Issues pertaining to custody
havebecome controversial. For example, Allaah in the Quran advises the
husband and wife to consult each other in a fair manner regarding
their children'sfuture after divorce, as this verse states (which
means): {…If they both desire weaning through mutual consent from both
of them and consultation, there is no blame upon either of them.}
[Quran: 2:233]
Some jurists stipulate that custody of the child is awarded to the
mother if the child is under a certain age and to the father if the
child is older. There is no Quranic evidence of age being a
determinant for custody. Similarly with regard to the issue of
alimony, in the Quran the ex-husband's financial obligation to his
ex-wife is mandated, but a specific formula for the amount of support
is missing; Allaah Says (what means): {And for divorced women is
maintenance accordingto what is acceptable – a duty on the righteous.}
[Quran 2:241] This is open for negotiation between parties and should
be in accordance with the husband's financial ability.
There has been much distortion and propagation of misunderstanding
about a woman's rights related to marriage and divorce. Only with
self-education and awareness of the Quranic text are men and women
able to learn the truth that Allaah has prescribed and understand the
scholarly interpretations in order that the spirit of justice is
realised. Allaah Says (what means): {And when you divorce women and
they fulfil their term [of their 'Iddah], either keep them according
to reasonable terms or release themaccording to reasonable terms, and
do not keep them, intending harm, to transgress [against them]. And
whoever does that has certainly wronged himself. And do not take the
verses of Allaah in jest. And remember the favour of Allaah upon you
and what has been revealed to you of the Book [i.e., the Quran] and
wisdom [i.e., the Prophet's Sunnah] by which He instructs you. And
fear Allaah and know that Allaah is Knowing of all things.} [Quran
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Remembering Often the Ender of Pleasures

You're sitting comfortably on the sofa watching your favorite
television show with your favorite person. Your laughter abruptly
stops and you're spellbound as your eyes hold an image you've never
seen before. And before you can say anything, your eyes are forever
closed as your soul is torn away from your body.
Are you ready to meet your Lord?
The angel of death can come knocking on your door as an uninvited
guest at any time and without a moment's notice.
You can't turn off the lights and pretend not to be home, for evenif
you do, he'll find a way in.
You'll be hauled back to the One who Created you, ready or not.
Whether you're an ambitious youth with dreams and hopes about the
future, or a wise elder with fond memories of the past, death is
inevitable and its arrival is unknown to you.
So it only makes sense that every breath of ours should be spent inthe
worship of the One who has granted these breaths because none of us
know which breath will be our last.
You may ask, how can I constantly be in a state of worship? Simple
answer, though difficult to follow at times: Live life in accordance
with the Quran and the Sunnah of Prophet Muhammad .
It's all about the intentions, and the sincerity of those intentions.
The Prophet has said: "Deeds result only from the intentions ofthe
actor. And an individual is rewarded only according to that which he
intends." [Al-Bukhaari and Muslim]
Take the simple act of eating for example.
If done with the intention of nourishing our bodies in order toworship
our Lord, it becomes an act of worship itself. Imagine that, something
as enjoyable as eating can gather up good deeds for you.
Of course you would want to keep the eating in check though! Take a
sip of water with the name of Allaah while sitting, in small amounts,
and then thank Him Almighty after, and the number of good deeds keeps
adding up.
Just the same, the routines of ourdaily grind can all become acts of
worship when we do them to refine our intentions and by emulating the
example of our beloved Prophet .
When working to constantly be conscious of Allaah, The Most High,
having that Taqwa (piety) and simply being aware that He The Most High
is watching over us at every moment will help us keep ourselves from
doing anything that would bring the displeasure of Allaah Almighty.
Knowing that death can come to us at the precise moment you decided to
look just once more atthe sister across the room will help us keep our
gaze lowered.
Remembering death does something else too. It forces us to realize the
reality of this world. It too will come to an end one day.
Life in this world is temporary and merely a means for us to fulfill
the reason why we were created in the first place: To worship the One
true God, Allaah alone. Realizing this truth, enables us to live as a
traveler as the Prophet taught us.
And if we were to die unexpectedly, what about those kids from high
school that you once fought with over somethingyou can't even remember
now and severed ties with them? Or that cousin that you haven't talked
to in ages because they didn't come to your wedding!
The Prophet Muhammad has said: "When the believers cross [the traverse
over] Hellfire, they will be stopped at a small arched bridge,
Qantarah, before enteringthe Garden, and will be given retribution for
injustices betweenthem until they become purified. Then they will be
permitted to enter Jannah or Paradise. So, by the One in Whose Hands
is my soul, they will know their way to their homes in Jannah, better
than they know their ways to their homes in this world." [Al-Bukhaari]
Thus, Al-Qantarah is a small bridge after the Siraat (the Traverse)
that the believers will have to cross before entering Jannah
(Paradise). Allaah, the All-Mighty, will ask the believers to settle
their issues here, right in front of the gates of the Paradise. And
your good deeds will continue to go to the person you've wronged till
they forgive you, and if you run out of good deeds, their bad deeds
will go over to you.
Now, is that fight really worth it?
My dearest readers; do yourself a favor today. Save yourself while
you're still a traveler in this worldand reconcile with the folks you
know you need to.
Send your apologies. Free yourself of this burden and save yourself
before it's too late.
Let us all prepare to meet our Lord, before the Angel of Death comes to meet us.

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Shirk and its different forms, - No Angels or Other Creatures Know Everything in the Heavens and Earth.

My daughter asked me: Who is the angel who knows everything in the
heavens and the earth, the number of drops of water, the number of
grains of sand? Is there any such thing?
Praise be to Allah
The one who knows everything in the heavens and on earth, and knows
the number of drops of water and the number of grains of sand is
Allah, the Lord of the Worlds. There is no angel who is close to Him
or any Prophet who was sent who has this knowledge. Anyone whosays
that there is anyoneamong the angels who knows all of this has
fabricated a lie against Allah, to Whom belongs knowledge of the
unseen of the heavens and the earth.
Allah, may He be exalted,says (interpretation of the meaning):
"And with Him are the keys of the Ghaib (all that is hidden), none
knows them but He. And He knows whatever there is in (or on) the earth
and in the sea; not a leaf falls, but he knowsit. There is not a grain
in the darkness of the earth nor anything freshor dry, but is written
in aClear Record" [6:59].
And He, may He be glorified, says (interpretation of the meaning):
"Say: None in the heavens and the earth knows the Ghaib (unseen)
except Allah, nor can they perceive when they shall be resurrected"
[27:65].
Ibn Katheer (may Allah have mercy on him) said:Here Allah, may He be
exalted, is instructing HisMessenger (blessings and peace of Allah be
upon him) to tell all of mankind that no one knows the unseen except
Allah, may He be glorified and exalted, and that He alone has that
knowledge, with nopartner or associate. Endquote from Tafseer Ibn
Katheer, (6/207).
Al-Bukhaari (4697) narrated from Ibn 'Umar (may Allah be pleased with
him) that the Messenger of Allah (blessings and peace of Allah be upon
him) said: "The keys of the Unknown are five, whichno one knows except
Allah: no one knows what will happen tomorrow except Allah; no one
knows what is in the wombs except Allah; no one knows when it will
rain except Allah; no one knows in which land he will die; and no one
knows when the Hour will begin except Allah."
But Allah, may He be exalted, may inform whomever He wills among His
creation about whatever He wills of His unseen. Allah, may He be
exalted, says (interpretation of the meaning):
"(He Alone) the All-Knower of the Ghaib (unseen), and He reveals to
none His Ghaib (unseen). Except to a Messenger (from mankind) whom He
has chosen (He informs him of the unseen as much asHe likes), and then
He makes a band of watching guards (angels) to march beforehim and
behind him." [72:26, 27].
The scholars of the Standing Committee said: Knowledge of unseen
matters is something that belongs exclusively to Allah, so no one
among His creation, human or jinn, knows anything of it except what
Allah reveals to whomever He wills among His Angels or His Messengers.
End quote from Fataawa al-Lajnah ad-Daa'imah, (1/346).
Yes, there is an angel who is appointed in charge of the rain, and
directs it wherever Allah wills; he is Mikaa'eel (peace be upon him),
who has helpers who dowhatever he instructs them to do. But this only
happens by the will of Allah and in accordance with His wisdom and
knowledge. They do not know anything or do anything; rather they
cannot do anything at allexcept by Allah's leave. Moreover, that does
not mean that they know the number of drops of water, because their
knowledge is restricted to what Allah has taught them, and they say,
as Allah tells us:
"Glory be to You, we have no knowledge except what you have taught us.
Verily, it is You, the All-Knower, the All-Wise"
[2:32]. - - ▓███▓ Translator:-> http://translate.google.com/m/ ▓███▓ - -