Al-’Isra wal-Mi’raaj

Israa (الإسراء) literally means a journey by night and Miraaj (المعراج) literally means an elevator, i.e., an instrument which lifts something up.

But, in Islaam, Israa refers to a miraculous night-journey made by the last Prophet (sallallaahu alayhi wa sallam) from Makkah to Jerusalem, and Miraaj refers to the vehicle which took the Prophet (sallallaahu alayhi wa sallam) from Jerusalem, up and out of the universe, through the seven heavens, and into the direct presence of Allaah.

Towards the end of a calm night, one year before the Hijrah, the roof of Prophet Muhammad (sallallaahu alayhi wa sallam) house split open and angel Jibreel (Gabriel) descended into the Prophets (sallallaahu alayhi wa sallam) room. He went over to the Prophet (sallallaahu alayhi wa sallam), opened his shirt and cut open his chest.

He then removed his heart and washed its inside with Zam Zam water. After he had completed washing it, he then brought a gold dish filled with Eemaan (faith) and Hikmah (wisdom), emptied it into the Prophets (sallallaahu alayhi wa sallam) chest and then closed it all up.[1]

Jibreel then nudged the Prophet (sallallaahu alayhi wa sallam) until he awoke. When the Prophet (sallallaahu alayhi wa sallam) got up, Jibreel took a hold of his hand and lead him outside of his house to the gate of Kabah.

There the Prophet (sallallaahu alayhi wa sallam) found a strange unearthly animal. It was smaller than a mule but larger than a donkey, white in color and having a wing on either of its hind legs. He was informed that its name was “Buraaq”, a name taken from the Arabic word Barq which means a flash of lightning.

Jibreel helped the Prophet (sallallaahu alayhi wa sallam) mount it and they set off to the north. Each stride of the Buraaq took it to the horizon, and, in no time they reached Jerusalem. There the Prophet (sallallaahu alayhi wa sallam) dismounted and tied the animal to the same ring on the door of al-Masjid al-Aqsaa used by the prophets.

The Prophet (sallallaahu alayhi wa sallam) entered the Masjid and prayed two Rakahs. When he finished he noticed a group of other prophets also making Salaah there. He saw among them Prophet Moosaa, Prophet Eesaa and Prophet Ibraaheem.

Prophet Muhammad (sallallaahu alayhi wa sallam) was then told to lead them all in Salaah. When the Prophet (sallallaahu alayhi wa sallam) finished this Salaah, someone said to him, “This is Maalik, the guardian of the Hellfire, so give him Salaams.” When he turned around to greet him, the angel gave him Salaams before he had time to do so.[2]

Jibreel then brought two vessels and presented them to the Prophet (sallallaahu alayhi wa sallam). One was filled with wine and the other filled with milk. The Prophet (sallallaahu alayhi wa sallam) chose the vessel filled with milk and drank from it.

Jibreel then said, “You have been guided to the Fitrah.”[3] 

The Ascent (Miraaj)

The Prophet (sallallaahu alayhi wa sallam) then left the Masjid and the Miraaj was brought for him. Jibreel helped him get into it, and it shot up into the heavens and out of the solar system. Traveling at a tremendous rate, the Prophet (sallallaahu alayhi wa sallam) and Jibreel soon left our galaxy and raced past the other galaxies until they reached the end of the universe.

At the end of the universe, they arrived at the boundary of the lowest heaven. Jibreel then requested that its gate be opened for them. Jibreel was then asked who he was and who was with him. When he informed the guardian angel who they were, he was asked if the Prophet (sallallaahu alayhi wa sallam) had been sent for. When he said that that was so, the guardian said, “Welcome! His coming is good,” and the gate was opened.

When they went into the lowest heaven the Prophet (sallallaahu alayhi wa sallam) saw a man sitting with a large group of people on his right and a large group on his left. When the man looked at those on his right he laughed, and when he looked at those on his left he wept.

The Prophet (sallallaahu alayhi wa sallam) asked Jibreel who the man was and Jibreel replied, “This is your father Aadam, so greet him,”

When the Prophet (sallallaahu alayhi wa sallam) did so, Prophet Aadam returned his Salaams and said, “Welcome! Oh good son and good Prophet.”

Jibreel then said, “These people on his right and left are the souls of his descendents. Those of them on his left are the inhabitants of Hell, so when he looks on his right side he laughs and when he looks on his left he cries.”

Jibreel then took him up to the second, heaven where he met and greeted Prophets Eesaa and Yahyaa, up to the third where he met and greeted Prophet Yousuf; up to the fourth where he met and greeted Prophet Idrees, up to the fifth where he met and greeted Prophet Haaroon, and up to the sixth where he met Prophet Moosaa.

When he went on past Prophet Moosaa, Moosaa wept, and when he was asked why he wept he replied, ‘I am crying because more followers of a young man, who was sent as a prophet after my time, will enter paradise than my followers.’

He then went on up with Jibreel to the seventh heaven, requested entrance and they came upon Prophet Ibraaheem leaning with his back against the house of worship called al-Bayt al-Ma’moor.[4]

Prophet Muhammad (sallallaahu alayhi wa sallam) observed approximately seventy thousand angels, entering this heavenly house of worship without seeing any of them leave.

Jibreel then led the Prophet (sallallaahu alayhi wa sallam) to the lote-tree of the boundary, which he described as having leaves like the ears of elephants and fruits like large earthen-ware jugs. The lote-tree marked the spot, beyond which even Jibreel could not go, but Allaah permitted Prophet Muhammad (sallallaahu alayhi wa sallam) to go beyond it and spoke to him directly.

Allaah swt revealed to the Prophet (sallallaahu alayhi wa sallam) the last verses of Soorah al-Baqarah and promised him that the major sins of his followers would be forgiven if they did not commit Shirk. Allaah also made Salaah compulsory fifty times per day for the Prophet (sallallaahu alayhi wa sallam) and his followers.

On the Prophets (sallallaahu alayhi wa sallam) return he passed by Prophet Moosaa who asked him what worship had been prescribed for him. When the Prophet (sallallaahu alayhi wa sallam) informed him, Moosaa said, “Your people are not capable of doing fifty daily prayers. I swear by Allaah that I have tested men before your time and tried my best with theIsraelites, so go back to your Lord and ask Him to make things lighter for your people.”

The Prophet (sallallaahu alayhi wa sallam) did so and Allaah reduced it by ten, but Moosaa suggested that he return and request a further reduction for the same reason, so he returned.

The Prophet (sallallaahu alayhi wa sallam) continued going back and forth between his Lord and Moosaa until Allaah said, “They are five prayers everyday, Muhammad, each being rewarded as ten, so that makes fifty times of prayer. He who intends to do a good deed and does not do it will have a good deed recorded for him, and if he does it, it will be recorded for him as ten; whereas he who intends to do an evil deed and does not do it will have nothing recorded against him, and if he does it, only one evil deed will be recorded against him.”

When he came down and Moosaa told him to go back, he replied, “I have asked my Lord till I am ashamed to face Him. I am now satisfied and I submit.”[5]

The Prophet (sallallaahu alayhi wa sallam) was then taken into Paradise and he reported that he saw in it domes of pearls and that its soil was made of musk.[6]

He was also taken to Hell and Allaah showed him scenes from the future. He saw in the Hellfire people receiving terrible punishments for various sins.

The Prophet (sallallaahu alayhi wa sallam) then took the Miraaj and descended with Jibreel to al-Masjid al-Aqsaa. From there he mounted the Buraaq and returned to his home in Makkah where he found his bed still warm. 

The Return

The following morning, the Prophet (sallallaahu alayhi wa sallam) went to the Quraysh tribal meeting place, and when Abu Jahl came up to him, he informed him of his journey.

Abu Jahl then called all the people to hear the Prophet’s (sallallaahu alayhi wa sallam) story, and when he related it to them, they stared at him in amazement and disbelief.

Some Muslim converts whose Eemaan was weak left Islaam and returned to Kufr, because of the incredible tale which the Prophet (sallallaahu alayhi wa sallam) had told.Some of the people ran to Abu Bakr and told him that his companion, Muhammad (sallallaahu alayhi wa sallam), claimed that he went to Jerusalem, made Salaah there, and returned to Makkah in one night. Abu Bakr told them that they were lying about the Prophet (sallallaahu alayhi wa sallam), because the story was too strange, but they told him that the Prophet (sallallaahu alayhi wa sallam) was at the Kabah telling it to the people.

When they told him that, they were sure that he would also leave Islaam, because it was obvious to them that Muhammad (sallallaahu alayhi wa sallam) must be lying. But Abu Bakr told them “By Allaah, if he actually said that, he has told the truth. There really is nothing to be amazed about, for he has told me that information comes to him from Allaah, from the sky to the earth, in an instant during the night or day and I believe him. And that is even more strange.”

Because of that statement of Abu Bakr, the Prophet (sallallaahu alayhi wa sallam) gave him the title of “as-Siddeeq (the truthful).”

The people then demanded from the Prophet (sallallaahu alayhi wa sallam) proof of what he said. They knew that he had never traveled to Jerusalem, so some of them demanded that he describe it.

The Prophet (sallallaahu alayhi wa sallam) became worried, as he had forgotton most of its details. He had only been there at night and had not paid much attention to its details. But, Allaah blessed him with a vision in which he saw Jerusalem as if he were there. So he was able to describe even its smallest details for them.[7]

For the others, he told them that on his way to Jerusalem he passed by a stray camel belonging to one of the clans which had camped in a valley. It had escaped from a group of them and he led them to it. He also told them that on his return he passed by the same clans caravan and found them all sleeping. They had a drinking vessel with some water in it which they had covered, so he uncovered it, drank its contents and put the cover back on the same way it was.

He then informed them that the caravan was on its way to Makkah and he further described its lead camel. So the people rushed out to meet the caravan and found it as he had described it. They then asked the clan about the stray camel and the drinking vessel, and they replied, “By Allaah! He told the truth, we had camped in the valley which he mentioned and one of our camels had run off. We heard a mans voice calling us to it until we caught it.”

They also mentioned that they had left water in their jug and were surprised to find that it was all gone the next morning.

Footnotes:

[1] Reported by Anas Ibn Maalik and Abu Dharr and collected by al-Bukhaaree (Sahih Al-Bukhari (Arabic-English), vol 9, pp 449-450, no, 605) and Muslim (Sahih Muslim (English Trans.) vol.1, pp. 103-4, no.313

[2] Reported by Abu Hurayrah and collected by Muslim (Sahih Muslim (English Trans.) vol.1, p.110, no. 328).

[3] Reported by Abu Hurayrah and collected by Muslim (Sahih Muslim (English Trans.) vol.1, p.108, no. 322).

[4] It is a house of worship in the heavens used by the angels after which the Ka’bah was designed.

[5] Reported by Anas ibn Maalik and collected by al-Bukhaaree (Sahih Al-Bukhari (Arabic-English), vol.9, pp 449-54, no. 608).

[6] Reported by Ibn Hazm and Anas and collected by al-Bukhaaree (Sahih Al-Bukhari (Arabic-English), vol. 9, pp.449-54, no 608) and Muslim (Sahih Muslim (English Trans.), vol. 1, pp. 103-4, no. 313).

[7] Reported by Jaabir and collected by al-Bukhaaree and Muslim (Sahih Muslim (English Trans.), vol.1, p. 104, no. 326).

Spirit of Tolerance in Islam

Tolerance is a basic principle of Islam. It is a religious moral duty. Islam teaches tolerance on all levels: individual, groups and states. Tolerance is the mechanism that upholds human rights and the rule of law. The Qur’an says very clearly:

(To every People have We appointed rites and ceremonies which they must follow, let them not then dispute with you on the matter, but do invite (them) to your Lord: for you are assuredly on the Right Way. If they do wrangle with you, say, ‘God knows best what it is you are doing.’ ‘God will judge between you on the Day of Judgment concerning the matters in which you differ’) (Al-Hajj 21:76-69).

Intolerance is on the increase in the world today, causing death, genocide, violence, religious persecution as well as confrontations on different levels. Sometimes it is racial and ethnic, sometimes it is religious and ideological, other times it is political and social. In every situation it is evil and painful. How can we solve the problem of intolerance? How can we assert our own beliefs and positions without being intolerant to others? How can we bring tolerance into the world today?
I would like to discuss some of these issues from an Islamic point of view.

What is tolerance? Literally the word “tolerance” means “to bear.” As a concept it means “respect, acceptance and appreciation of the rich diversity of the world’s cultures, forms of expression and ways of being human.” In Arabic it is called“tasamuh”. There are also other words that give similar meanings, such as“Hilm”(forbearance) or “‘`afu” (pardon, forgiveness) or “safh” (overlooking, disregarding). In the Persian and Urdu languages, we use the word “rawadari” which comes from “rawa” meaning “acceptable or bearable” and “dashtan” meaning “to hold”. Thus it means to hold something acceptable or bearable.

Tolerance is a basic principle of Islam. It is a religious moral duty. It does not mean “concession, condescension or indulgence.” It does not mean lack of principles, or lack of seriousness about one’s principles. Sometimes it is said, “people are tolerant of things that they do not care about.” But this is not the case in Islam. Tolerance according to Islam does not mean that we believe that all religions are the same. It does not mean that we do not believe in the supremacy of Islam over other faiths and ideologies. It does not mean that we do not convey the message of Islam to others and do not wish them to become Muslims.

The UNESCO principles on tolerance say:

“Consistent with respect for human rights, the practice of tolerance does not mean toleration of social injustice or the abandonment or weakening of one’s convictions. It means that one is free to adhere to one’s own convictions and accepts that others adhere to theirs. It means accepting the fact that human beings, naturally diverse in their appearance, situation, speech, behavior and values, have the right to live in peace and to be as they are. It also means that one’s views are not to be imposed on others.”

Tolerance comes from our recognition of:

1. the dignity of the human beings,

2. the basic equality of all human beings,

3. universal human rights, and

4. fundamental freedom of thought, conscience and belief.

The Qur’an speaks about the basic dignity of all human beings. The Prophet (peace and blessings be upon him) spoke about the equality of all human beings, regardless of their race, color, language or ethnic background. Shari`ah recognizes the rights of all people to life, property, family, honor and conscience.

Islam emphasizes the establishment of equality and justice, both of these values cannot be established without some degree of tolerance. Islam recognized from the very beginning the principle of freedom of belief or freedom of religion. It said very clearly that it is not allowed to have any coercion in the matters of faith and belief. The Qur’an says,

(There is no compulsion in religion)(Al-Baqarah 2:256).

If in the matters of religion, coercion is not permissible, then by implication one can say that in other matters of cultures and other worldly practices it is also not acceptable.

In surat Ash-Shura Allah says to the Prophet (peace and blessings be upon him),

(If then they turn away, We have not sent you as a guard over them. Your duty is but to convey (the Message)…)(Ash-Shura 42:48).

In another place Allah says,

(Invite (all) to the Way of your Lord with wisdom and beautiful preaching; and argue with them in ways that are best and most gracious. Your Lord knows best, who have strayed from His Path, and who receive guidance)(An-Nahl 16:125).

Further, Allah says to the Believers,

(Obey Allah, and obey the Messenger, and beware (of evil): if you do turn back, know then that it is Our Messenger’s duty to proclaim (the Message) in the clearest manner)(Al-Ma’idah 5:92).

One can also cite Allah’s words:

(Say: ‘Obey Allah, and obey the Messenger: but if you turn away, he is only responsible for the duty placed on him and you for that placed on you. If you obey him, you shall be on right guidance. The Messenger’s duty is only to preach the clear (Message))(An-Nur 24:54).

All these verses give note that Muslims do not coerce people; they must present the message to them in the most cogent and clear way, invite them to the truth and do their best in presenting and conveying the message of God to humanity, but it is up to people to accept or not to accept. Allah says,

(And say, ‘The truth is from your Lord, so whosoever wants let him believe and whosoever wants let him deny’)(An-Nahl 16:29).

The question then comes: If Allah gave choice to believe or not to believe, then why did He punish the people of Prophet Nuh, the `Ad, the Thamud, the people of Prophet Lut, the people of Prophet Shu`ayb and Pharaoh and his followers? The answer is in the Qur’an itself. Those people were not punished simply because of their disbelief. They were punished because they had become oppressors. They committed aggression against the righteous, and stopped others to come to the way of Allah. There were many in the world who denied Allah, but Allah did not punish every one. Ibn Taymiyyah, the outstanding Muslim scholar, said, “The states may live long in spite of their people’s unbelief (kufr), but they cannot live long when their people become oppressors.”

Another question is raised about Jihad. Some people say, “Is it not the duty of Muslims to make Jihad?” But the purpose of Jihad is not to convert people to Islam. Allah says,(No compulsion in religion)(Al-Baqarah 2:256). The real purpose of Jihad is to remove injustice and aggression. Muslims are allowed to keep good relations with non-Muslims. Allah says,

(Allah does not forbid you that you show kindness and deal justly with those who did not fight you in your religion and did not drive you out from your homes…)(Al-Mumtahinah 60:8).

Islam teaches that fighting is only against those who fight. Allah says,

(Fight in the cause of Allah those who fight you, but do not transgress limits; for Allah loves not transgressors)(Al-Baqarah 2:190).

Islam may tolerate anything, but it teaches zero tolerance for injustice, oppression, and violation of the rights of other human beings. Allah says,

(And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? Men, women, and children, whose cry is: ‘Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from Yourside one who will protect; and raise for us from Yourside one who will help!’)(An-Nisaa’ 4:75).

Islam teaches tolerance on all levels: individual, groups and states. It should be a political and legal requirement. Tolerance is the mechanism that upholds human rights, pluralism (including cultural pluralism), and the rule of law. The Qur’an says very clearly:

(To every People have We appointed rites and ceremonies which they must follow, let them not then dispute with you on the matter, but do invite (them) to your Lord: for you are assuredly on the Right Way. If they do wrangle with you, say, ‘God knows best what it is you are doing.’ ‘God will judge between you on the Day of Judgment concerning the matters in which you differ’)(Al-Hajj 21:76-69).

There are many levels of tolerance:

a. Between family members, between husband and wife, between parents and children, between siblings etc.

b. Tolerance between the members of the community: tolerance in views and opinions, tolerance between themadhahib(Islamic Juristic Schools).

c. Tolerance between Muslims and the people of other faiths (interfaith relations, dialogue and cooperation).

Muslims have been generally very tolerant people. We must emphasize this virtue among us and in the world today. Tolerance is needed among our communities: We must foster tolerance through deliberate policies and efforts. Our centers should be multi-ethnic. We should teach our children respect of each other. We should not generalize about other races and cultures. We should have more exchange visits and meetings with each other. Even marriages should be encouraged among Muslims of different ethnic groups.

With non-Muslims we should have dialogue and good relations, but we cannot accept things that are contrary to our religion. We should inform them what is acceptable to us and what is not. With more information, I am sure the respect will develop and more cooperation will develop.

Consistency is a Must

An important thing to remember when seeking knowledge as in many other things in life, is that one must be consistent if they want to achieve any level of success. Be not deceived by the erroneous concept that, “Success is gained in large strides.” Rather, it is the opposite which stands true. This is a reality that eludes many who contemplate on success and being successful. Success is most often attained by way of small yet consistent steps. The Arabs have a proverb which states,

“A little which is consistent is better and far more in quantity than a lot which suddenly stops.”

The Prophet (sallAllaahu ‘alaihi wa sallaam) said in a narration collected by al-Bukhaaree (rahimahullah) on the authority of ‘Aaisha (radi Allahu ‘anha),

“Upon you is that which you have the ability to do. By Allah, Allah will never become bored, and will thus continue to reward you until you yourself become bored with doing good deeds. Verily, the most beloved Deen to Allah is that which an individual is the most consistent upon.” [Reported by al-Bukhaari, Fath, 3/38, English Reference: Volume 1 :: Book 2 :: Hadith 41]

The Deen is Islaam, Islaam is Imaan (Faith), and consistency, is upon actions. This Hadeeth points to the fact that Imaan (Faith) consists of statements, actions and beliefs, it increases and decreases.

Verily, the teachings of Islaam benefit us not only in our religion and in the next life, but also in our worldly affairs and in this life. Consistency is a must, in our religious affairs as well as in our worldly affairs. This by no stretch of the imagination includes learning and all educational pursuits.

Shaikh Saalih ‘Abdul ‘Azeel Aalish Shaikh (hafithahullah) mentions in the introduction to his lessons on the “Three Fundamental Principles”,

“Verily, knowledge is not attained all at once. Rather, knowledge is attained over a period of days and nights; just as Ibn Shuhaib Az Zuharee (rahimahullah) said in that which has been narrated by Ibn ‘Abdul Bar (rahimahullah) in “Al Jaami,”

“Whoever tries to attain knowledge in one stroke, it will likewise leave him in one stroke. Verily, knowledge is attained over the period of days and nights.’”

Imaam Az Zuharee, (rahimahullah) also said, “…Knowledge is attained a hadeeth or two at time.”

The Shaikh goes on and mentions the statement of the poet, who said,

“Today is knowledge and tomorrow the same, From the spoils of knowledge which one may attain, Is that an individual by way of it, wisdom shall he gain, “Verily the stream are only a collection of (rain) dots.”

Therefore, dear reader, may Allah bless you, it’s all about the dots. Small yet consistent efforts are in reality tremendous. Whereas, large efforts that suddenly stop, are in reality small and insignificant.

Take as example the memorization of Qur’an. There are 15 lines on each page of the ‘Arabic Mushaf, 20 pages in a Juz (or section), and 30 sections in the Qur’an.

If student ‘A’ for example, memorized 1 page a day for 40 days then stopped, this will equal 40 pages or 2 Juz. Whereas, if student ‘B’ memorized 5 lines -not pages- but 5 lines a day, but was consistent upon that for 1 year; he would have memorized approximately 150 lines a month which equates to 10 pages or ½ of Juz. By the end of 1 year this will translate to 1825 lines, which equals 120 pages or 6 Juz. At year’s end, which of the two students will be more accomplished? In fact, if student ‘B’ were to continue upon this way, in just 5 years he would have memorized the whole Qur’an.

Now some may say, “5 lines a day, that’s nothing!” Debatably so, and be that as it may; ask yourself, how many years have you been Muslim, now compare that with the amount of Qur’an you yourself have memorized. Remember, 5 lines is just an example, whatever the amount, even if smaller than this, if you are consistent, InshaAllah you will eventually finish.

Dear reader, may Allah bless you, remember, do not over burden yourself with large loads and 10 hour a day lesson plans (if that is beyond your ability). Put your trust in Allah, be proficient, work hard, pace yourself, and do as much as you can, consistently; for verily, “A little which is consistent, is better and far more in quantity than a lot which suddenly stops.” And with Allah is all success.

Make this a habit, O Student of Knowledge

وكلما كتب اسم الله تعالى اتبعه بالتعظيم مثل تعالى أو سبحانه أو عز وجل أو تقدس ونحو ذلك.

Whenever one writes the Name of Allah, the Exalted, he should follow it up with a description of exaltation, such as ” Ta’ala – تعالى ” (the Exalted), ” Subhanahu – سبحانه ” (Glorified is He), ” ‘Azza wa Jall – عز وجل ” (the Mighty and Majestic), “Taqaddas – تقدس ” (free from imperfection), etc.

وكلما كتب اسم النبي – صلى الله عليه وسلم – كتب بعده الصلاة عليه والسلام عليه، ويصلي هو عليه بلسانه أيضًا.

Whenever he writes the name of the Prophet (صلى الله عليه وسلم), he should write after it “as-Salatu was-Salamu ‘alayh – الصلاة عليه والسلام عليه ” (prayers and peace be upon him), and he should also say this with his tongue.

وجرت عادة السلف والخلف بكتابة – صلى الله عليه وسلم –, ولا تختصر الصلاة في الكتاب ولو وقعت في السطر مرارًا كما يفعل بعض المحررين المتخلفين فيكتب: صلع، أو صلم، أو صلعم، وكل ذلك غير ليق بحقه – صلى الله عليه وسلم -، وقد ورد في كتابة الصلاة بكمالها وترك اختصارها آثار كثيرة.

The habit of the Salaf and those who came after them was to write this (صلى الله عليه وسلم) out fully and unabbreviated – even if it was repeated many times on the same line – as opposed to what the backwards authors of our times do, writing ‘SAW,’ ‘PBUH,’ or ‘SAWS,’ and all of this detracts from the rights he (صلى الله عليه وسلم) has upon us.

وإذا مر بذكر الصحابي لاسيما الأكابر منهم كتب رضي الله عنه، ولا يكتب الصلاة والسلام لأحد غير الأنبياء والملائكة إلا تبعًا لهم.

If one comes across mention of a Companion – let alone the major ones – he should write “Radhi Allaahu ‘anhu” (may Allah be Pleased with him), and he is not to invoke peace and blessings except for the Prophets or Angels, except in following them.

وكلما مر بذكر أحد من السلف فعل ذلك أو كتب رحمه الله ولاسيما الأئمة الأعلام وهداة الإسلام.

[تَذْكِرَةُ السَّامِعِ والمُتَكَلِّم في أَدَب العَالِم والمُتَعَلِّم, ص 170]

If he comes across mention of one of the Salaf, he should write “Rahimahu Allaah” (may Allah have Mercy on him), especially when referring to the major, well-known, leading scholars of Islam (may Allah have Mercy on them all).

[Source: Tadhkirat as-Saami’ wal-Mutakallim, page 170, mentioned by Shaykh Abu ‘Abdullaah Muhammad Sa’id Raslan حفظه الله تعالى in his book “Adab Taalib al-‘Ilm”, pages 176-177]

The Permanent Committee for Islaamic Research and Fataawa was posed the following question:

Question: Is it permissible to write the letter (S) [Saad] instead of (writing) ((sal-Allaahu `alayhe wa sallam)), and why?

Response: The Sunnah is to write the entire phrase ((sal-Allaahu `alayhe wa sallam)) – since it is a supplication; And the supplication is a (form of) worship, such as verbally saying it (the phrase), and the abbreviation for it using the letter (S) [Saad] or (SAW) [Saad 'Ayn Waaw] (or (SAAW) or the like) is not (constitute) a supplication, and nor a (form of) worship, whether it be by speech or writing. And because of this, this abbreviation was not used by those of the first three generations about whom the Prophet (sal-Allaahu `alayhe wa sallam) bore witness to their excellence.

 And with Allaah lies all success and may Allaah send prayers and salutations upon our Prophet (sal-Allaahu `alayhe wa sallam) and his family and his companions.

The Permanent Committee for Islaamic Research and Fataawa, comprising -

Head: Shaykh ‘Abdul ‘Azeez Ibn Abdullaah Ibn Baaz;
Member: Shaykh ‘Abdur-Razzaaq ‘Afeefee;
Member: Shaykh ‘Abdullaah Ibn Ghudayyaan;
Member: Shaykh ‘Abdullaah Ibn Qu’ood

Tolerance in Islam towards people having Bad Attitudes

A kind word opens the doors to people’s hearts and removes enmity from them, and tolerance, forgiveness and sincerity restore love between people. When a person speaks a kind word and turns a blind eye to bad treatment, he earns people’s respect and makes the one who has done something bad apologize for his bad behaviour or stop persisting in it.

Undoubtedly some people may choose a way of dealing with people that they themselves would not like to be dealt with, and they think that being tough and confrontational is what will make people respect them. When a person insists on persisting in sin, and faces harsh criticism, he finds himself lost in a vicious circle of hatred and revenge, so he can no longer tell right from wrong or true from false. So nobody can advise him, because whatever is said is taken as the opening of a confrontation or a continuation of enmity, and he is always watching and waiting for trouble. It is safer in this case to think about how we are going to deal with such a person, so we leave him alone for a while, trying to calm his fears of criticism and being called to account. We use some kind words, gentleness and smiles to make him feel that we forgive him and care about him. Allaah says (interpretation of the meaning):

“… Repel (the evil) with one which is better (i.e., Allaah ordered the faithful believers to be patient at the time of anger, and to excuse those who treat them badly), then verily! He between whom and you there was enmity, (will become) as though he was a close friend. But none is granted it (the above quality), except those who are patient, and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.e., Paradise, and in this world of a high moral character).”[Qur'an Surah Fussilat 41:35]

Leaving the person alone does not mean cutting all ties and refraining from returning greetings or talking to him; what it does mean is avoiding mixing with him so that we give him the opportunity to prepare himself to accept advice. Then we can start by mentioning his good points and saying what good things we wish for him and the hopes we have for him. Then we can give him advice (naseehah) in an appropriate manner, without hurting his feelings, offending him or boring him. We should do this in the hope of earning reward from Allaah, and with patience and tolerance. From our behaviour and good treatment we should set an example to the one whom we wish to advise. We should listen to the direction given by Allaah to His Messenger (interpretation of the meaning):

“Show forgiveness, enjoin what is good, and turn away from the foolish (i.e., don’t punish them).”[Qur'an Surah al-A’raaf 7:199]

Rushing to condemn and criticize without looking for the appropriate moment usually leads to the opposite of the desired results. Humility and a gentle approach lifts barriers and removes aggression and hostility. According to a saheeh hadeeth narrated by ‘Ayaad (may Allaah be pleased with him), the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Allaah has revealed to me that you should be so humble that no one oppresses another or boasts to another.” (Reported by Muslim, 2865).