Manners with Allah include establishing His worship and obedience, glorifying Him, the Mighty and Majestic.. A person should not put himself ahead of Allah by declaring lawful what is unlawful or declaring unlawful what is lawful, or by obligating something which Allah has not obligated – among other etiquettes and manners. Similarly, a person must not disobey Allah—whether in private or in public—because whoever disobeys Him has not shown proper manners with Allah, the Mighty and Majestic.
Fath Dhee Al-Jalaal wa al-Ikraam bi Sharh Buloogh al-Maram v.15 pg.5
Ibn al-Qayyim — may Allah have mercy on him — said:
“If you reflect on the condition of most people, you will find them looking at what (they believe) is their right upon Allah, rather than looking at Allah’s right upon them.
From this perspective, they become cut off from Allah, and their hearts are veiled from truly knowing Him, loving Him, yearning to meet Him, and delighting in His remembrance.
This is the ultimate ignorance a person can have — of his Lord and of his own self.”
If you avoid the great sins which you are forbidden to do, We shall remit from you your (small) sins, and admit you to a Noble Entrance (i.e. Paradise). An-Nisa’ 4:31
Allah’s statement contains a clear indication that sins are of different types: major and minor. Whoever avoids the major sins, Allah will pardon and forgive their minor sins. This is a promise from Allah, Subhanahu wa Ta’ala.
وَنُدۡخِلۡكُم مُّدۡخَلًا كَرِيمًا
and admit you to a Noble Entrance (i.e. Paradise). An-Nisa’ 4:31
This too is a promise from Allah. Within this verse lies a refutation of the methodology of the Khawarij and the Mu’tazilah, who claim that the perpetrator of a major sin exits the fold of Islam. In contrast, the methodology of Ahlus-Sunnah is the truth—balanced, far removed from extremism, negligence, exaggeration (ghuloo) and transgression in the religion.
Those who avoid great sins (see the Quran, Verses: 6:152, 153) and Al-Fawahish (illegal sexual intercourse, etc.) except the small faults, verily, your Lord is of vast forgiveness. An-Najm 53:32
This verse is one of the evidences that sins are categorised as major and minor.
كَبَٰٓئِرَ ٱلۡإِثۡمِ
Major sins; refers to the various acts of disobedience which reach the level of a major sin.
Al-Fawahish is the plural of Faahishah and refers to sins that are especially abhorrent and repulsive.
His statement – the Most High – إِلَّا ٱللَّمَمَۚ (except the small faults) refers to minor sins, which are expiated through various means, including:
• Abstaining from major sins, as mentioned in the verse.
• Performing the five daily prayers.
• Enduring calamities that befall a person—such as illness, disease, grief, and the loss of loved ones.
• Even something as small as a Muslim being pricked by a thorn, as is reported in the Hadith.¹
All of these affairs expiate minor sins, this is from the favours of Allah.
Additionally, He the Most High, said in another verse in Surah ash-Shoora,
Al-‘Allaamah Ibn ‘Uthaymin (رحمه الله تعالى) said:
“The Messenger of Allah (ﷺ) said:
“O young boy, say Bismillah, and eat with your right hand.”
Know that when manners and etiquettes are taught to a child at a young age, they are not easily forgotten. A child will not forget what you teach him while he is young. However, when he grows older, it is possible that he may forget what you taught him, or even show some resistance. But whilst he is still young, he is more likely to be responsive and accepting of what you teach him.”
It is essential that during worship, a person remains conscious that they are performing the act in pursuit of reward. When one is mindful of this, they are more likely to carry out the action in the best possible manner. Intellect naturally guides a person to understand that the reward corresponds to the quality of the deed—if it is performed well, the reward will be greater; if it is lacking, the reward will be less. I believe this is an issue many people overlook, as they fail to pay proper attention to this important aspect.
“The remembrance of Allah, the Exalted, brings relief after hardship, ease after difficulty, and joy after sorrow and worry.
It is key in relieving distress, facilitating matters, and attaining comfort and happiness in both this world and the Hereafter.
There has never been a distress that was removed, nor a hardship that was alleviated, with anything better than the remembrance of Allah — Glorified and Exalted be He.
‘There is no god but Allah, the Almighty, the Forbearing. There is no god but Allah, Lord of the Great Throne. There is no god but Allah, Lord of the heavens, Lord of the earth, and Lord of the Noble Throne.’
And he ﷺ said:
‘The supplication of Dhun-Nun [Prophet Jonah] when he called out while in the belly of the whale:
Allah has sent down the best statement, a Book (this Quran), its parts resembling each other in goodness and truth, oft-repeated. The skins of those who fear their Lord shiver from it (when they recite it or hear it). Then their skin and their heart soften to the remembrance of Allah. That is the guidance of Allah. He Guides therewith whom He pleases and whomever Allah sends astray, for him there is no guide. Az-Zumar 39:23
The Quran softens the heart because it is the speech of the Lord of all that exists. So, if you train yourself — and your tongue — to recite the Quran with contemplation and presence of heart, your heart will indeed become soft.
Has not the time come for the hearts of those who believe (in the Oneness of Allah) to be affected by Allah’s Reminder (this Quran), and that which has been revealed of the truth, lest they become as those who received the Scripture [the Taurat (Torah) and the Injeel (Gospel)] before (i.e. Jews and Christians), and the term was prolonged for them and so their hearts were hardened? And many of them were Fasiqun (rebellious, disobedient to Allah). Al-Hadid 57:16
In the following verse, Allah (Glorified and Exalted be He) says:
Know that Allah gives life to the earth after its death! Indeed We have made clear the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) to you, if you but understand. Al-Hadid 57:17
The dead heart is revived through the remembrance of Allah. Do not despair. Treat your heart with the remembrance of Allah, and — by Allah’s permission — it will come back to life.
Advice on Striving in the Pursuit of Islamic Knowledge and Attending Gatherings of Knowledge – Shaykh Ibn Baz
There is no doubt that circles of knowledge hold a tremendous status. The Messenger of Allah (ﷺ) used to sit with the companions, teaching them and reminding them at various times. They would gather around him, listening and learning. This was the way of the Companions — and after the passing of the Messenger of Allah (ﷺ), they too would hold gatherings of knowledge and teach the people. Likewise, in our time, the scholars and students of knowledge continue this noble tradition.
The benefits of these sittings are immense. The student of knowledge attends and listens attentively, while the common person also participates and benefits. The student brings his book to record the benefits, and through this, the benefit is preserved — for had he not written it down, it might have been lost. As for the common attendee, they listen and ask questions about matters that concern or trouble them, seeking guidance. All of this is from what Allah loves.
Imam Ahmad, al-Tirmidhi, and others narrated on the authority of Anas ibn Malik (رضي الله عنه) that the Messenger of Allah (ﷺ) said:
“When you pass by the gardens of Paradise, then feast.”
They asked, “What are the gardens of Paradise?”
He replied, “The circles of remembrance.”
Additionally, in the Sahihayn, it is narrated that one day the Prophet (ﷺ) was in the masjid, and the companions were gathered around him as he was reminding them. During this gathering, three people entered. One of them came forward and joined the gathering. The second sat at the back. The third turned away and left. When the Prophet (ﷺ) had finished speaking, he said:
“Shall I inform you about these three?”
The companions replied, “Of course, O Messenger of Allah.”
He (ﷺ) said:
“As for the first, he sought refuge with Allah, so Allah granted him refuge. The second felt shy, so Allah was shy towards him. As for the third, he turned away, so Allah turned away from him.”
The statement regarding the third person — that Allah turned away from him — is a severe warning. It highlights the danger of arrogantly turning away from or abandoning the gatherings of knowledge and the pursuit of understanding.
It is also reported on the authority of Mu’awiyah (may Allah be pleased with him) that the Messenger of Allah (ﷺ) said:
“Whomever Allah intends good for, He grants him understanding of the religion.”
This hadith shows that one of the signs of true happiness is understanding the religion. If Allah grants a person knowledge and comprehension of the religion, it is a sign that He intends good for that individual. In contrast, a sign of a person’s loss and destruction is being deprived of this understanding — that one turns away and remains negligent of the importance of attaining knowledge and its gatherings.
The Prophet (ﷺ) also said:
“Whoever treads a path seeking knowledge, Allah makes easy for him the path to Paradise.”
Thus, seeking knowledge is one of the greatest and most important means of drawing closer to Allah, the Most High.
My sincere advice to every Muslim — male and female — is to be diligent in acquiring an understanding of the religion, to study earnestly, and to pursue knowledge by every possible means.
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Summarised and Slightly Paraphrased from Shaykh Ibn Baz’s “Advice on Striving in the Pursuit of Islamic Knowledge and Attending Gatherings of Knowledge.
Al-Allāmah ‘Ubayd Al-Jābirī (rahimahullāh) in his explanation of Al-Aqīdatu Al-Wāsatiyyah said,
“Ahlus Sunnah command with noble manners and forbid lowly manners.”
What are examples of noble manners?
“Noble lofty manners such as truthfulness, justice and humility.”
What are examples of reprehensible manners?
“Reprehensible blameworthy manners such as lying, cursing, reviling, defamation and false accusations.”
Al-Allāmah ‘Ubayd Al-Jābirī (rahimahullāh) then quoted these two hadith:
Reported by Anas (Allah be pleased with him) that he said, The Prophet (ﷺ) was not one who would abuse (others) or say obscene words, or curse (others), and if he wanted to admonish one of us, he used to say: “What is wrong with him, his forehead be dusted!” (1)
On the authority of Ā’isha that, “The Prophet was not indecent, nor obscene, nor would he shout in the markets. He would not repay an evil deed with an evil deed, rather he would pardon and overlook.” (2)
