Why is Allah Doing This to Me?

The Ninety Nine Attributes of Allah

1. "Allah" 

The proper noun "Allah" solely belongs to The Almighty God, the Truth. Anything succeeding it is regarded as an adjective describing it, while it remains a noun indicative of the True God. It combines all His Attributes, and it needs no introduction from others, whereas the other Attributes attain recognition when added thereto. "Allah" is not given to anyone other than Him, nor should it ever be used for anyone besides Him. 

"Allah" is the ever-Existent, the One Who causes existence, Who maintains existence, Who creates everything that exists. Whatever He creates shall perish; He never will: "... say: `Allah!' then leave them sporting in their vain discourses" (Qura'n, 6:91).

2. "Al-Rahman" 

Allah has said, "All those in the heavens and the earth will come to the Beneficent God obediently" (Qura'n, 19:93). 

"Al-Rahman al-Rahim" are two of the Attributes of Allah which remind people of His mercy, of the fact that His act of affecting goodness and rewards reach whomsoever He pleases, thus warding off evil from them. "Al-Rahman" and "al-Rahim" are two concurrent Attributes of His each conveying more meanings of mercy than the other. 

"Al-Rahman" is an Attribute specifically relevant to Allah; none besides Him can be called or referred to as such, whereas "al-rahim" can be applied to people: One may be described as "rahim," merciful or kind, but a human cannot be "rahman". 

In the Holy Qura'n, we read: "In the Name of Allah, the Most Beneficent, the Most Merciful" (Qura'n, 1:1); "The beneficent God is firm in power" (Qura'n, 20:5). It is an Attribute demonstrating that mercy can be possible only through Him. It means "the One Who grants mercy beyond which there is no other mercy at all and the like of which does not at all exist." 

Though derived from mercy, "al-Rahman" is both a noun and an adjective. Neither contradicts the other. 

It is commonly known that mercy means: one's desire or power of will to bring goodness to one who is much less than him in status. 

3. "Al-Rahim" 

Allah, Praise and Glory to Him, has said, "Inform My servants that I am the Forgiving, the Merciful" (Qura'n, 15:49). 

"Al-Rahim" is derived from "rahmah," mercy or compassion."Rahmah" implies the salvation of those who receive it from harm and loss, and their being blessed with guidance, forgiveness and sound conviction. Al-Rahim, i.e. the One Who grants rahmah, is a superlative. It is the highest derivative form of rahmah. Allah has said, "He it is Who sends His blessings on you, and (so do) His angels, so that He may bring you out of utter darkness into the light, and He is Merciful to the believers" (Qura'n, 33:43). 

Al-Rahim is the One Who bestows countless blessings. Some say that this word is derived from "Rahim," and we have already come to know that the root word for it is "rahmah," that is, favours from Allah and blessings; surely His blessings cannot be counted, nor can they ever be exhausted. 

The Messenger of Allah has said, "One who has no compassion towards people is deprived from Allah's Compassion." He has also said, "One who does not respect the seniors among us, nor shows compassion towards our young, nor safeguards the rights of the scholars among us, is surely none of us." Compassion among the servants of Allah is a sure path to achieving the mercy of Allah. The Messenger of Allah has said, "Be merciful unto those on earth so that those in the heavens may be merciful unto you." 

The Beard in Islam

Praise be to Allaah. 

The Sunnah of the Messenger of Allaah (peace and blessings of Allaah be upon him) indicates that it is obligatory to let the beard grow and that it is haraam to shave it or cut it. It was narrated in al-Saheehayn that the Prophet (peace and blessings of Allaah be upon him) said: “Cut the moustache and let the beard grow; be different from the mushrikeen.” (al-Bukhaari, al-Libaas, 5442; Muslim, al-Tahaarah, 382) 

There are many ahaadeeth which say the same as this hadeeth, indicating that it is obligatory to leave the beard alone and let it grow and that it is haraam to shave it or cut it. Whoever claims that letting the beard grow is no more than a Sunnah for which a person may be rewarded and the one who does not do it will not be punished is going against the saheeh ahaadeeth. The report that says that the Prophet (peace and blessings of Allaah be upon him) used to trim the length and breadth of his beard is a false hadeeth. But it should be noted that Islam is the religion of beauty, as it was narrated in the hadeeth, “[A man said,] ‘What if a man likes his clothes and his shoes to look good?’ The Prophet (peace and blessings of Allaah be upon him) said, ‘Allaah is Beautiful and loves beauty.’” (Narrated by Muslim, al-Eemaan, 131). The Prophet (peace and blessings of Allaah be upon him) commanded [one of his companions] to change grey hair, when he said, “Change this grey hair, but avoid black.” (Narrated by Muslim, Kitaab al-Libaas wa’l-Zeenah, 2102). The Prophet (peace and blessings of Allaah be upon him) recommended combing hair, and said, “Whoever has hair, let him take care of it.” (Abu Dawood, Kitaab al-Tarajjul, 3632. Al-Albaani said in Saheeh Sunan Abi Dawood: it is hasan saheeh. Hadeeth no. 3509). Al-Haafiz Ibn Hajar said: “Ibn Battaal said: combing means tidying the hair of the head and beard, and oiling it.” This is the Sunnah of the Prophet (peace and blessings of Allaah be upon him), and he (peace and blessings of Allaah be upon him) said, “Whoever turns away from my Sunnah has nothing to do with me.” (Narrated by al-Bukhaari, al-Nikaah, 4675) 

It should be noted that the beauty referred to is shar’i or Islamic beauty (beauty as prescribed in Islam), and not the so-called beauty which appeals to sick minds which are enamoured of kaafir fashions and the appearance of corrupt people such as male and female actors and singers, or fashion models. Hence when some people were misled by those immoral western women who pluck or shave or draw their eyebrows, or make their nails long (like wild beasts), or have tattoos, and thought that this is beauty, many Muslim women imitated them in these things, even though they are forbidden by sharee’ah. The point is not what is fashionable in the east or the west, the point is the sharee’ah which advocates wearing perfume (for men), keeping clean, dressing nicely, combing the hair, changing grey hair, and other kinds of beautification which are prescribed in Islam. And Allaah is the Source of strength. 

The Rawatib Prayer

Sunnah Rawatib prayers can be categorized into 2; which is muakkad (strongly recommended, i.e. Rasulullah SAW performed the prayer so often) and ghair muakkad (not strongly recommended as in muakkad, i.e. Rasulullah SAW do perform the prayer but sometime, he did not).

Muakkad prayer: The strongest opinion is consists of 10 raka’at. This include;

• 2 raka’at before Subuh (Fajr prayer)
• 2 raka’at before Zuhr (Noon prayer)
• 2 raka’at after Zuhr
• 2 raka’at after Maghrib (dawn prayer)
• 2 raka’at after Isya’ (Night prayer)

So that’s all make 10 raka’at. Other than listed, are called Mustahabbah (which mean optional; do at your will and rewarded). Next, I would like to explain overall sunnah rawatib prayer that performed by our Prophet Salallahu 'Alaihi wassalam both muakkad and ghair muakkad.

1. Sunnah Fajr: This prayer is perform before the compulsory Subuh prayer. This prayer is the strongest recommended to every Muslim should not miss, because Rasulullah SAW continuously perform Sunnah Fajr throughout his life. [Remember: In Ibadah, we should follow the guidance from Allah and the Sunnah; because Allah is the one who hear our dua'; He is the one who accept our Ibadah; and we must do as His commanded upon us, not fabricating our own Ibadah.] From Ummul mukminin, Aishah radiallahuanha reported that, from Rasulullah SAW he said, {"Those two raka'at (sunnah fajr) is the more I love than that in the world and all that bear in it".} [Note: Please recheck the translation, I try my best to translate accurately] Hadith Riwayah Ahmad and Muslim.

2. Sunnah Zuhr: Four raka'at before the Zuhr prayer and four raka'at after. This is according to hadith from Ummu Habibah Radiallahuanha; reported that Rasulullah SAW said, {"Whoever that perform 4 raka'at prayer before Zuhr, and another 4 raka'at after; Allah will forbid those (who perform the prayer) from the hellfire"} Hadith Riwayah the five Imams. But as I mention earlier, the muakkad prayer is 2 raka'at before and another 2 after Zuhr. It means, this one is mustahhab (optional) but recommended to do 2 raka'at -Wallahu'alam. This fact can be referred to one of the hadith from Abdullah bin Umar Radiallahuanhuma, he said, "{I memorized from Nabi Salallahu 'Alayhi Wa salam the ten raka'at; two before Zuhr, two after it, 2 after Maghrib, 2 after Isya' and 2 before Subuh" }Hadith Riwayah Al-Bukhari and Ahmad. [Status: Sanad jayyid]. But Hanafiyyah school regarded 4 raka'at before the Zuhr prayer is Muakkad (Strongly recommended). It is up to you which one to choose. As long as we implement sunnah of our beloved Prophet SAW!

3. Sunnah Ashar: This prayer is ghair muakkad. (Can perform at will; and Rasulullah sometime did not perform) This is based from a hadith from Ibnu Umar, he said that Rasulullah SAW said, {"Allah will give blessings for those who perform 4 raka'at prayer before Ashar."} Hadith Riwayah Ahmad, Abu Dawood. [Status: Regarded as Hassan by At-tirmidzi]

4. Sunnah Maghrib: 2 raka'at after Maghrib are muakkad. One of the hadith from Abdullah bin Mughafal al-Muzani Radiallahu anhu, he said, Rasulullah SAW said, {"Do pray before Maghrib 2 raka'at, and 2 raka'at after maghrib for whoever willing to do so. Rasulullah mentioned that so that people would not misunderstand that it is sunnah muakkad"} Hadith Riwayah Asy-Syaikhani, Abu Dawood, and the lafzh (context) is from Abu Dawood.

5. Sunnah Isya': There is no objection among the School of thoughts that sunnah Isya' is muakkad; the 2 raka'at after Isya', but the number of raka'at that is not muakkad is still under debate. I simplify the opinions as listed:

• Hanafiyah: Mustahhab 4 raka'at before and after Isya'. Hanabilah also agreed with this except 2 raka'at after Isya' instead.
• Syafi'iyyah: Mustahhab 2 raka'at before and after Isya'.
• Malikiyyah: They regarded exclusively the sunnah fajr as raghibah (recommended), others are mandub (optional).

SUNNAT PRAYES BEFORE FAJR Usalli sunnatal subhi raka'ataini lillahi ta'ala. Meaning: I pray 2 rakaat sunnat fajr/subuh for Allah ta'ala.

SUNNAT PRAYES BEFORE ZUHR  Usalli sunnatal zuhri raka'ataini qabliyatan lillahi ta'ala. Meaning: I pray 2 rakaat sunnat before zuhr for Allah ta'ala.

SUNNAT PRAYES OF AFTER ZUHR  Usalli sunnatal zuhri raka'ataini baqdiatan lillahi ta'ala. Meaning: I pray 2 rakaat sunnat after zuhr for Allah ta'ala.

SUNNAT PRAYES OF BEFORE ASAR  Usalli sunnatal asri raka'ataini lillahi ta'ala. Meaning: I pray 2 rakaat sunnat before asar for Allah ta'ala.

SUNNAT PRAYES OF AFTER MAGHRIB Usalli sunnatal maghribi raka'ataini lillahi ta'ala. Meaning: I pray 2 rakaat sunnat after maghrib for Allah ta'ala.

SUNNAT PRAYES OF BEFORE ISYA'  Usalli sunnatal isya'i raka'ataini qabliyatan lillahi ta'ala. Meaning: I pray 2 rakaat sunnat before isya' for Allah ta'ala.

SUNNAT PRAYES OF AFTER ISYA'    Usalli sunnatal isya'i raka'ataini baqdiatan lillahi ta'ala. Meaning: I pray 2 rakaat sunnat after isya' for Allah ta'ala.

Rings and chains for men

With regard to men wearing rings of silver: this is permissible and there is nothing wrong with it.

Anas (may Allaah be pleased with him) said: “When the Prophet (peace and blessings of Allaah be upon him) wanted to send a letter to the Romans, he was told that they would not read any letter unless it had a seal on it, so he took a ring of silver. It is as if I can see it shining on his hand, and engraved on it were the words ‘Muhammad the Messenger of Allaah.’” (Narrated by al-Bukhaari, 5537; Muslim 2092).

A similar report was also narrated by Ibn ‘Umar (al-Bukhaari, 5528; Muslim, 2091).

Shaykh al-Islam (Ibn Taymiyah) was asked about men wearing silver, and he said:

As for rings of silver, this is permissible according to the consensus of the imaams, for it was reported that the Prophet (peace and blessings of Allaah be upon him) had a ring of silver and that his companions wore rings. This is unlike gold rings, which are forbidden according to the consensus of the four imaams. It was reported that the Prophet (peace and blessings of Allaah be upon him) forbade that. As for wearing silver, there is no general statement that it is forbidden, and no one has the right to say that it is forbidden if there is no shar’i evidence (daleel) to that effect. As the Sunnah permits wearing silver rings, this is evidence that wearing silver is permissible…”

(Majmoo’ al-Fataawaa, 25/63-65).

With regard to wearing chains, this is not permissible for men, because this is an imitation of women, and there is no report which says that it is permissible for men to wear chains made of silver.

Wearing adornments on the wrist and neck, and on the ears, is an imitation of women, as this is something that is only for women. So it is not permissible for men to wear bracelets, earrings, anklets, or chains.