Etiquettes related to gatherings

Introduction
Every religion and culture, besides a number of other things, have
their own distinct set of customs, traditions and etiquettes. In fact,
one of the important distinguishing features between one nation and
one tribe and another has generally been its distinct set of customs,
traditions and etiquettes.The nation or tribe formed by the followers
of the prophets and messengers of Allaah is no exception. In the
formation of this group, the prophets of Allaah may Allaah exalt their
mention directed their followers to conform to aparticular set of
etiquettes, which would distinguish them as a nation of the followers
ofAllaah's prophets.
However, because the basic objective of all prophetic teachings is to
cleanse the human mind, body and soul from all that has the potential
of defiling it, the customs and etiquettes for this group of people
have also been fixed and promoted with the same target in perspective.
In this article we will focus on the etiquette in Islam that is
related to gatherings.
Etiquettes related to gatherings
Ibn `Umar reported: "The Messenger of Allaah said: "Do not ask someone
to give up his seat in order to take it, but make accommodation wide
and sit at ease.''" It was Ibn `Umar's habit that if a person left his
seat for him, he would not take it. (Al-Bukhaari and Muslim).
Herein, we are told that the space of meeting should be wide enough to
accommodate every participant. None should feel the space problem.
Good manners disallow a newcomer to get a seat vacated for himself by
force, no matter if the occupant is an inferior. Yet, there is nothing
undesirable if the latter willingly vacates the seat for a superior.
Ibn `Umar would never agree to availing even a willing offer in this
respect. Obviously fear of Allaah and moral scruples lay behind his
reluctance to take the place of somebody else. Yet, thereare a few
exceptions in this regard. For example, if somebody sits in the chair
of his teacher, he may be asked to leave it. Also if a man has fixed
place in the market to sellhis goods, another person will not be
justified in occupying it forcibly.
Abu Hurayrah reported that the Messenger of Allaah said: "If someone
leaves his seat(for one reason or another) and returns to it, he is
better entitled to it.'' (Muslim)
Jaabir Ibn Samurah reported: "Whenever we came to the gathering of
the Prophet we would sit down at the end (of the assembly)." (Abu
Daawood).
This narration throws light on social etiquette. Suppose, if somebody
comes to participate in a meeting or was invited to a gathering, he
shouldnot behave in a rustic manner by crossing over the heads of the
sitting people. Nor should he attempt to forcibly put himself in the
place of another person, rather he should sit in any open spot even if
it was at the end rows or the back of the room.
Salmaan Al-Faarisi reported that the Messenger of Allaah said: "If a
man takes a bath on Friday, purifies himself thoroughly wears any
perfume which is available in the house, sets forth for the mosque,
does not (forcibly) sit between two persons, offers the prayer that is
prescribed for him and listens to the Imaam silently, his sins between
this Friday and the previous Friday will be forgiven.'' (Al-Bukhaari).
This hadeeth highlights the following important points:
1. To take a bath on Friday is a matter of commendation. Some
scholars (rightfully) adopt that it is a mandatory act.
2. One is recommendedto take it in the morning or before going to
the mosque to offer prayer.
3. On this occasion the use of perfume is preferable.
4. There is a mention ofgood manners. Instead ofcrossing over the
heads of worshippers, one should try to locate an open space and sit
there. To thrust oneself between two sitting persons looks awkward.
5. Entry into the mosque should be followed by the performance of
a two Rak`ah prayer, even if the Imaam is delivering Khutbah (speech).
6. An attempt should be made to offer voluntary prayer before the
Khutbah, if time permits.
7. Complete silence should be observed during the Khutbah to the
point that one is not allowed to say to request another person to be
silent, if one does not want to loose reward.
8. If a man offers his Friday prayer by observing the said
conditions and prerequisites, his week-long sins will be forgiven by
Allaah. But these are exclusively minor sins. As regards major grave
sins, the sinner will not be forgiven by Allaah unless he sincerely
repents fromthe sins. Similarly, a man's failure to do his duties
towards his fellow-Muslim brothers or sisters, in case he has wronged
them in anyway, will not be pardoned unless he is forgiven by them.
Some will ask: 'What should I do if I want to sitbetween two people?'
`Amr Ibn Shu`ayb on the authority of his father and grandfather
reported: ''The messenger of Allaah said: "It is not permissible for a
person to sit between two people without their permission.''
(At-Tirmithi).
This Hadeeth tells us that a man is forbidden to push himself between
two sitting persons unless they themselves allow him to do that.
Huthayfah Ibn Al-Yamaan reported: "Whosoevertakes seat in the midst of
an assembly has been cursed by the messenger of Allaah . The Messenger
of Allaah curses the one who sits inthe middle of people's circle."
(Abu Daawood).
Herein, we are also told that a man must not pushhimself into the
circles of some sitting people as this shows no consideration for
their feelings. A Muslim should not intrude on other people's personal
affairs.
Abu Sa`eed Al-Khudri reported: "I heard Messenger of Allaah saying:
"The best assemblies are those in which people make room for one
another.'' (Abu Daawood).
This Hadeeth urges us to spread out in assemblies and make room for
one another to the comfort ofeveryone.
Supplication after the gathering
Abu Hurayrah reported that the messenger of Allaah said: "Whoever sits
in a gathering and indulges in uselesstalk and before getting up
supplicates: `Subhaanaka Allaahumma wa bihamdika, ash-hadu allaa
ilaaha illaa Anta, astaghfiruka wa atoobu ilayka (O Allaah, You are
free from every imperfection; praise be to You. I testify that there
is no true god except You; I ask Your Pardon and turn to You in
repentance),' he will be forgiven for (the sins he may have
intentionally or unintentionally committed) in that assembly.''
(At-Tirmithi).
A senseless, boisterous talk, not related to the life to come, is
unprofitable and warrants deprecation. But since it is a small sin, it
may be pardoned if one sincerely repents of it. Yet, it cannot be
classified under the head of major grave sins and human-right
violations which are unpardonable.Scholars unanimously agree that
those sins which can be forgiven upon sincerely reciting the
above-mentioned supplication are minor sins which relate to the
violation of Allaah's Rights, as evidenced by other narrations.
Abu Barzah reported: "Towards the end of his life, the messenger of
Allaah would supplicate before leavingan assembly thus:"Subhaanaka
Allaahumma wa bihamdika, ash-hadu allaa ilaaha illaa Anta,
astaghfiruka wa atoobu ilayka (O Allaah, You are free from every
imperfection; all praise is for You. I testify that there is no true
god except You, I ask Your forgiveness and turn to You in
repentance).'' A man once said to him: "O Messenger of Allaah! You
have spoken such words as you have never uttered before.'' He said:
"It is an expiation of that which goes on in the assembly.'' (Abu
Daawood).
The messenger of Allaah would recite this supplication at the end
ofevery assembly to teach Muslims how to gain more rewards and to
beseech Allaah to forgive the lapses which they might have
inadvertentlycommitted during the course of a general conversation.
There is no indication in the Hadeeththat he himself used toengage in
idle talk while he was with his Companions.
Ibn `Umar reported:"The messenger of Allaah seldom left a gathering
without supplicating in these terms: "Allaahumma-qsim lanaamin
khashyatika maa tahoolu bihi baynanaa wa bayna ma`aaseek, wa min
taa`atika maatuballighuna bihi jannataka, wa minal-yaqeeni maa
tuhawwinu `alayna masaa'ibad-dunyaa. Allaahumma matti`naa
biasmaa`inaa, wa absaarinaa, wa quwwatinaa maa ahyaytanaa,
waj`alhul-waaritha minnaa, waj`al tha'ranaa `alaa man zalamanaa,
wansurnaa `alaa man`aadaanaa, wa laa taj`al museebatanaa fi deeninaa,
wa laa taj`alid-dunyaa akbara hamminaa, wa laa mablagha `ilminaa, wa
laa tusallit `alainaa man-laa yarhamunaa, (O Allaah, apportion to us
such fear as should serve as a barrier betweenus and acts of
disobedience; and such obedience as will take us to Your Paradise; and
such as will make easy for us to bear in the calamities of this world.
O Allaah! Let us enjoy our hearing, our sight and our power as long as
You keep us alive and let them remain until the end of our lives, and
make our revenge restricted to those who oppress us, and support us
against those who arehostile to us let no misfortune afflict our
religion; let not worldlyaffairs be our principal concern, or the
ultimate limit of our knowledge, and let not those rule over us who do
not show mercy to us).'' (At-Tirmithi).
This Hadeeth reveals a supplication through which we may be able to
reach all that which is good in this world as well as in the
Hereafter.
Conclusion
Abu Hurayrah reported that the messenger of Allaah said: "Those people
who leave a gathering in which they have not mentioned Allaah, will
conclude it as if it has foul odour similar tothat of a rotten carcass
of a donkey. And it will be a cause of grief to them (e.i. in the
Hereafter).'' (Abu Daawood).The messenger of Allaah has warned us
againstrefraining from the remembrance of Allaah because most of the
heart diseases are causedby this indifference, and because most of the
sins are committed as a result of this indifference.
Abu Hurayrah reported: "The Prophet said: "Whenever a group of people
sit in a gathering in whichthey do not mention Allaah The Exalted, nor
supplicate to exalt the mention (and status) of their Prophet, such a
gathering will be a cause of grief to them. If Allaah wills, He will
punish them, and if He wills He will forgive them.'' (At-Tirmithi).
Any meeting where Allaah is not glorified andpraised and His blessings
are not invoked to exalt the mention of His Prophet will cause grief
and punishment to the participants in the Hereafter.
Abu Hurayrah reported: The messenger of Allaah said: "If anyone sits
in a gathering where he doesnot mention Allaah, he will bring grief
upon himself (on the Day of Resurrection), and he who lies down in a
place where he does not mention Allaah, will bring grief upon himself
(on the Day of Resurrection).'' (Abu Daawood).
To sum up what has gonein these mentioned prophetic narrations of this
issue, man should mention Allaah on all occasions. This will establish
and cement his bond with Allaah, keeping heedlessness away from his
heart and mind. It is heedlessness which prompts man to transgress
Divine rules and limits, whereas the remembrance of Allaah prevents
him from indulging in backbiting and passing slanderous remarks
against people in their absence or reproaching and belittling someone
at a meeting. Unfortunately, such petty and negative out-pourings are
relishedat chat sessions in our society. This generates grudge,
illwill and hostility in hearts and splits up social cohesion and
Islamic solidarity. Every Muslim should, therefore, take care to avoid
such gatherings, and if it so happened that he attended any such
gathering, then he must fulfill his duty of forbidding people from
evil when they indulge init.

The meaning of Allaah’s name al-Haleem .

Can you give me an explanation of the beautiful names of Allah:Al Halim?.
Praise be to Allaah.
The name of Allaah al-Haleem is mentioned in a number of places in the
Qur'aan, for examplethe verses in which Allaah says (interpretation of
the meaning):
"And know that Allaah is Oft-Forgiving, Most Forbearing [Haleem]"
[al-Baqarah 2:235]
"Kind words and forgiving of faults are better than Sadaqah (charity)
followed by injury. And Allaah is Rich (Free of all needs) and He is
Most-Forbearing"
[al-Baqarah 2:263]
Ibn Jareer said in his Tafseer (4/144): "This means that He gives
respite and does not hasten to punish the onewho disobeys Him or goes
against His command."
Al-Khattaabi said in Sha'n al-Du'a' (63): "He isforgiving and grants
respite, the One Whose anger does not overwhelm Him and Who is not
provoked by the ignorance of the ignorant or the disobedience of the
disobedient. One who forgives when he is not able to punish does not
deserve to be called Haleem (forbearing); rather the one who is
al-Haleem is the One Who forgives when He isable to punish and Who
gives respite and does not hasten the punishment."
Qiwaam al-Sunnah al-Asbahaani said in al-Hujjah fi Bayaan al-Mahajjah
(1/144): "Forbearing towards theone who disobeys Him, because if He
wanted to punish him at the time of the sin, He could do so, but He
grants him respite until the appointed time. Even though this is a
name that may be applied to a person, the forbearance of a person is
not a quality with which a person is born and which then develops when
he grows older; it may change at times of sickness or anger, or
because of events that happen. His attribute dies when he dies, but
the forbearance of Allaah abides and never disappears. A person may
forgive one thing but not another; he may forgive those against whom
he is powerless toexact revenge, but Allaah forgives even though He is
able to punish."
Ibn al-Qayyim said in al-Nooniyyah (3278):
"He is the Forbearing and does not hasten the punishment for His
slave,(granting him respite) sothat he may repent from his sin."
Al-Sa'di said in his Tafseer (19): "Al-Haleem is the One Who keeps
bestowing blessings, both visible and hidden, on His creation, even
though they disobey Himand make many mistakes. So He forgives and does
not give the sinners the punishment they deserve; He encourages them
to repent and gives them time to turn to Him.".

Can Allaah be described as plotting etc .

Can Allaah be described as plotting, deceiving and betraying as in the
verses (interpretation of the meaning):
"they were plotting and Allaah too was plotting"
[al-Anfaal 8:30]
"Verily, the hypocrites seek to deceive Allaah, but it is He Who deceivesthem"
[al-Nisa' 4:142]?.
Praise be to Allaah.
The attributes of Allaah are all attributes of perfection, pointing to
the best and most perfect of meanings. Allaah says (interpretation of
the meaning):
"and for Allaah is the highest description. And He is the All-Mighty,
the All-Wise"
[al-Nahl 16:60]
"His is the highest description (i.e. none has the right to be
worshipped but He, and there is nothing comparable unto Him) inthe
heavens and in the earth. And He is the All-Mighty, the All-Wise"
[al-Room 30:27]
Al-Sa'di said in his Tafseer (commentary) – p. 718, 1065:
The highest description means the most perfect attributes.
Attributes are of three types:
1 – Attributes of perfection – in which there is no shortcoming
whatsoever. These attributes apply to Allaahin absolute terms and are
not limited or restricted in any way. Examples of that include His
knowledge, power, hearing, seeing, mercy, etc.
2 – Attributes which imply imperfection and shortcomings. These can
never be ascribed to Allaah, such as sleeping, being unable, doing
wrong or oppressing, betraying, etc.
3 – Attributes which maybe perfect or imperfect, depending on the
context. These cannot beascribed to Allaah in absolute terms, and
theycannot be denied in the case of Allaah in absolute terms. If the
context implies perfection then they canbe ascribed to Allaah; if it
implies imperfection then they cannot be ascribed to Allaah. Examples
include: plotting, deceiving and mocking.
Plotting against, betraying and mocking the enemy are attributesof
perfection, because that is indicative of complete knowledge, power
and might, and so on.
But plotting against the sincere believers is an attribute of imperfection.
Hence these characteristics are not ascribed to Allaah in absolute
terms, rather they are mentioned in such a context as to indicate that
these are attributes of perfection.
Allaah says (interpretation of the meaning):
"Verily, the hypocrites seek to deceive Allaah, but it is He Who deceivesthem"
[al-Nisa' 4:142]
This is deceiving the hypocrites.
And He says (interpretation of the meaning):
"And (remember) when the disbelievers plotted against you (O Muhammad)
to imprisonyou, or to kill you, or to get you out (from your home,
i.e. Makkah); they were plotting and Allaahtoo was plotting; and
Allaah is the Best of those who plot"
[al-Anfaal 8:30]
This is a plot against the enemies of Allaah who were plotting against
the Messenger of Allaah (peace and blessings of Allaah be upon him).
Allaah says of the hypocrites (interpretation of the meaning):
"And when they meet those who believe, they say: 'We believe,' but
when they are alone with their Shayaateen (devils — polytheists,
hypocrites), they say: 'Truly, we are with you; verily, we were but
mocking.'
Allaah mocks at them and gives them increase in their wrong-doing to
wander blindly"
[al-Baqarah 2:14-15]
This is mocking the hypocrites.
These attributes are to be regarded as indicating perfection in this
context. Hence we say that Allaah mocks thehypocrites and deceives
them, and that He plots against His enemies, andso on. But it is not
permissible to describe Allaah as mocking or deceiving in absolute
terms, because that doesnot indicate perfection.
Shaykh Ibn 'Uthaymeen (may Allaah have mercy on him) was asked: Can
Allaah be described as plotting and named as such?
He replied:
Allaah cannot be described as plotting except in a limited sense;He
cannot be described as such in absolute terms. Allaah says
(interpretation of the meaning):
"Did they then feel secure against the Plan of Allaah? None feels
secure from the Plan of Allaah except the people who are the losers"
[al-A'raaf 7:99]
This verse indicate that Allaah has a plan or plot, which was to
confound them without them realizing it. This is akin to the hadeeth
narrated by al-Bukhaari: "War is deceit."
If it is asked: How can Allaah be described as plotting when this
seemsto be something blameworthy?
The answer is that plotting in the right circumstances may be
something praiseworthythat points to the strength of the plotter, and
that he is superior to his enemy. Hence Allaah cannot be described as
plotting in absolute terms, and we cannot say "Allaah is a Plotter."
Rather this attribute is mentioned ina context where it is positive,
such as the verses (interpretation of the meaning):
"they were plotting and Allaah too was plotting"
[al-Anfaal 8:30]
"So they plotted a plot, and We planned a plan, while they perceived not"
[al-Naml 27:50]
And we cannot say in absolute terms that this cannot be ascribed to
Allaah, rather in contextswhere it is something positive it may be
ascribed to Him, and in contexts where it is not something positive,
it should not be ascribed to Him. So Allaah should not be called by a
name which refers to this, so we cannot say that one of the names of
Allaah is "the Plotter". Plotting is one of His actions, because it
has to do withthe Will of Allaah.
Fataawa al-Shaykh Ibn 'Uthaymeen, 1/170.
He was also asked: Can Allaah be described as betraying, or as
deceiving, as in the verse (interpretation of the meaning):
"Verily, the hypocrites seek to deceive Allaah, but it is He Who deceivesthem"
[al-Nisa' 4:142]?
He replied:
With regard to betrayal, this is something that can never be ascribed
to Allaah, because it is something shameful in all circumstances, and
it is plotting at a time of trust, which is blameworthy. Allaah says
(interpretation of the meaning):
"But if they intend to betray you (O Muhammad), they indeed betrayed
Allaah before. So He gave (you) power over them. And Allaah is
All-Knower, All-Wise"
[al-Anfaal 8:71]
And He did not say: So Hebetrayed them.
With regard to deceiving, it is like plotting. It may be ascribed to
Allaah when it is something positive, but it cannot be ascribedto Him
in absolute terms.Allaah says (interpretation of the meaning):
"Verily, the hypocrites seek to deceive Allaah, but it is He Who deceivesthem"
[al-Nisa' 4:142]
Fataawa al-Shaykh Ibn 'Uthaymeen, 1/171
And Allaah knows best.

Names and Attributes of Allah, - The meaning of Allaah’s name al-Haseeb .

What is the meaning of Allaah's name al-Haseeb (the Reckoner, the
Bringer to Account)?
Praise be to Allaah.
Al-Haseeb is the One whois Sufficient. He is Sufficient for those who
put their trust in Him, and He is Sufficient and does not need
witnesses.
"Certainly, Allaah is Ever a Careful Account Taker of all things"
[al-Nisaa' 4:86 – interpretation of the meaning]
It may also be interpreted as al-Hafeez (the Preserver), i.e., He
keeps records of all actions, then He will requite them. Allaah is the
Bringer to Account of His slaves, i.e., He will bring them to account
for their deeds and will requite them for them according to His
Wisdomand knowledge of the smallest and greatest of their actions. So
they will be brought to account for good and evil, down the minutest
detail.
He is the One Whose blessings and gifts are known. He knows about
fractions and measurements, such as people may come to know through
calculations, but He knows them without calculating. For the one who
is counting knows things step-by-step, and he knows the total after he
has finished calculating, but the knowledge of Allaah is not dependent
upon procedures.
He is the Sufficient, in both a general and a specific sense.
In the general sense, He takes care of all His slaves with regard to
thethings that concern them, both spiritual and worldly, such as
attaining benefits and warding off harm.
In the specific sense, He takes care of His pious slaves who put
their trust in Him in such a way as to reform their worldly and
spiritual affairs. For example, Allaah says (interpretation of the
meaning):
"O Prophet (Muhammad)! Allaah is Sufficient for you and for the
believers who follow you" [al-Anfaal 8:64]
i.e., He is Sufficient for you and Sufficient for your followers. As
much as a person follows the Messenger (peace and blessings of Allaah
be upon him), both outwardly and inwardly,and as much as he worships
Allaah, Allaah will take care of him andgive him support and victory.
For only Allaah can take care of His slaves, so He is the only One in
Whom they should put their trust, Whom they should fear and worship,
as Allaah says (interpretation of the meaning):
"Is not Allaah Sufficient for His slave?" [al-Zumar 39:36]
Allaah is the Swiftest in bringing to account. When His slaves come
before Him He will bring them to account and that will not present any
difficulty to Him. He knows their numbers, their deeds, their
lifespans and all their affairs. He has taken accounted them and He
knows their amounts; Hedoes not reckon it by counting on His fingers,
but He knows it and nothing is hidden from Him. Not even the weight of
an atom or a smaller or greater amount than that is hidden from Him,
but it is written in a clear Record.
Ibn al-Qayyim said:
"He is the Sufficient, He fulfils [His slaves'] needs and protects
[them], andHe takes care of His slaves at every moment."
From Sharh Asmaa' Allaahu ta'aala al-Husna, by Dr. Hissah al-Sagheer, p. 93