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Some Manifestations of Allah`s Love for Humankind
Author : Dr. Hassan Abu_Arqoub
Date Added : 25-03-2025

Some Manifestations of Allah`s Love for Humankind

 

Anyone who examines the noble verses of the Quran and the honorable Hadiths will find an abundance of love in them, proving that Islam is a religion of love. This stands as a refutation of the extremists of our time who perceive religion as hatred, enmity, killing, and destruction. The true essence of Islam follows a completely different path and never aligns with such a distorted understanding. This article is an attempt to clarify that Islam is indeed a religion of love.

The Holy Quran has guided us in several verses to the manifestations of Allah’s Love and honored mankind. As mentioned literally in the following verse: "And We have certainly honored the children of Adam and carried them on land and sea, and provided them with good things, and preferred them over much of what We have created, with [definite] preference." [Al-Isra/70].

Among the manifestations of this honor, which encompasses all human beings, is that mankind has been given authority over other creatures, including plants, birds, animals, and inanimate objects—the entire universe has been subjected to human service. Additionally, humans have been distinguished with a beautiful form, an appealing appearance, intelligence, and the ability to invent and create.

Therefore, Allah The Almighty Created everything on earth for the benefit of humankind so that they may utilize its creatures and resources. Allah Says (What means): "He is the One who created for you all that is on the earth. Then He directed Himself to the heaven and fashioned it into seven heavens, and He has perfect knowledge of all things." [Al-Baqarah/29]. The purpose is not only for worldly benefit but also for spiritual and eternal guidance. These creations serve as signs pointing to The Existence and Oneness of Allah. Thus, human benefit from these creations extends to both this world and the hereafter.

Moreover, Allah, The Almighty, has detailed some of these blessings that He intended for humankind to benefit from in His Saying (What means): "Indeed, in the creation of the heavens and the earth, the alternation of the night and the day, the ships that sail in the sea for the benefit of people, what Allah sends down from the sky of water—giving life thereby to the earth after its death and dispersing therein every moving creature—and the directing of the winds and the clouds controlled between the sky and the earth are signs for a people who use reason." [Al-Baqarah /164].

The creation of The Heavens and the earth and everything within them is for the benefit of humankind. Allah, The Almighty, details these blessings in a manner that highlights His favor upon His servants. The alternation of night and day is among the greatest blessings—night provides rest and tranquility, while the day is for work and livelihood. Ships sailing through the sea allow humans to travel and benefit from the bounties of the ocean. Rain sent from the sky nourishes the earth, providing water for drinking, growing crops, and sustaining livestock. The presence of various animals serves multiple purposes—some for carrying loads, others for swift travel, and some for food. Clouds bring rain and provide shade from the heat. All these blessings were created for humankind to live happily on this earth. They are clear signs of Allah’s love for humanity, as well as undeniable proof of His existence, oneness, and absolute power.

Anyone who reflects on the verses concerning the creation of Adam (peace be upon him) will clearly see manifestations of Allah’s love for humanity. Allah Honored Adam by making him a vicegerent (Khalifah) on earth, a status not given to any other creature. Allah Says (What means): "And [mention] when your Lord said to the angels, ‘Indeed, I will make upon the earth a successive authority (Khalifah)." [Al-Baqarah /30]. Moreover, Allah Granted Adam immense knowledge that even the angels could not attain. He taught Adam the names of all things, demonstrating the superiority of human intellect and learning, as stated in the following verse (What means): "And He taught Adam the names—all of them. Then He showed them to the angels and said: "Inform Me of the names of these, if you are truthful." They said, 'Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who are the Knowing, the Wise." [Al-Baqarah/31-32] This noble knowledge was then passed down to Adam’s descendants. Furthermore, Allah, The Most Exalted commanded the angels to prostrate before Adam in honor of him and his offspring. All the angels obeyed except Iblis, who refused out of arrogance, as stated in the Holy Quran (What means): "And [mention] when We said to the angels, ‘Prostrate before Adam’; so they prostrated, except for Iblis. He refused and was arrogant and became of the disbelievers." [Al-Baqarah/34]. Thus, Allah’s selection of Adam for vicegerency, the gift of knowledge, and the command for the angels to prostrate before him are all clear indications of His immense love and honor for humankind.

The published article reflects the opinion of its author

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Summarized Fatawaa

How should the udhiyah be distributed?

Praise be to Allah, and peace and blessings be upon our master, the Messenger of Allah.
 
It is obligatory to give the poor a portion of the meat from a voluntary sacrifice (Udhiyah al-Tatawwu’), which should not be less than approximately half a kilogram of raw meat. Other parts do not suffice for this obligation, such as the liver, tripe, or intestines.
It is Sunnah for the one offering the sacrifice to divide it into thirds: one-third for himself and his household to eat, one-third to be given as charity to the poor, and one-third to be given as a gift to friends and neighbors, even if they are wealthy. And Allah the Almighty knows best.

What is the correct point at which to raise the hands when standing up for the third rak‘ah (after the middle tashahhud)?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Raising the hands while saying the takbīr [when rising for the third rak‘ah] is a recommended sunnah, and omitting it does not affect the validity of the prayer. The proper time for this is after rising from the middle tashahhud, once one has fully stood up.
It is stated in I‘ānat aṭ-Ṭālibīn (Vol.1/P.158): "His statement, 'and rising from the first tashahhud' — meaning, this manner [of raising the hands] is also a sunnah when he rises from the first tashahhud, that is, when he stands upright from it.
Consider [the question]: when precisely does the raising of the hands begin? Is it at the very start of rising from the first tashahhud, or after he has reached the minimum position of rukū‘ [i.e., once fully upright]? The apparent, [correct] view is the latter — even though the outward wording [of the text] might suggest the former — because at the very start of his rising, he is still relying on both hands [to push himself up, and therefore cannot yet raise them]."
It is stated in ‘Umdat as-Sālik (p. 53): "If his prayer extends beyond two rak‘ahs, he sits after them in the iftirāsh position, recites the tashahhud, and sends blessings upon the Prophet ﷺ alone, without [mentioning] his family [at this point]. He then stands while saying the takbīr, supporting himself with his hands; and once he has stood upright, he raises them level with his shoulders." And Allah, the Exalted, knows best.

What is the ruling on making up the regular pre-Dhuhr *sunnah* (*al-sunnah al-rātibah al-qabliyyah*) for one who missed it in the Dhuhr prayer?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah.
Every timed supererogatory prayer (nāfilah) is recommended (mandūb) to be made up if its time passes. As for a nāfilah that precedes the obligatory prayer, performing it before the farḍ is a matter of proper etiquette (adab); if it is prayed after the farḍ, it is still considered adāʾ (performed within its time). If the time of the farḍ has ended, it is recommended to make up (qaḍāʾ) the nāfilah for one who did not pray it.
Whoever misses the sunnah before Dhuhr, whether with an excuse or without one, it is recommended for him to pray it after the obligatory Dhuhr prayer, within the time of Dhuhr, even at its end, and it counts as adāʾ, not qaḍāʾ. It is also recommended for one who missed the pre-Dhuhr sunnah to pray it before the post-Dhuhr sunnah, in observance of the proper order. It is stated in ʿUmdat al-Sālik wa ʿUddat al-Nāsik (Vol.1/p.60): "What precedes the obligatory prayer has the same time as the obligatory prayer, and performing it before the farḍ is a matter of etiquette; after it, it is adāʾ. What follows the farḍ has its time begin with the performance of the farḍ and end with the end of its time."
If the time of Dhuhr has ended, it is recommended for him to pray both the pre- and post-Dhuhr sunnahs, and they count as qaḍāʾ for both. It is stated in ʿUmdat al-Sālik (1/61): "Every timed nafl, such as the ʿĪd prayer, Duha, Witr, and the regular rawātib of the obligatory prayers, if it is missed, it is recommended to make it up forever." And Allah Almighty knows best.

What is the ruling on praying seated due to severe obesity, given that I experience hardship in performing the prayer — especially when rising from the ground after sujūd to perform the next rak‘ah?

All praise is due to Allah, and peace and blessings be upon our master, the Messenger of Allah ﷺ.
Standing, when one is able to do so, is a pillar of the prayer. However, whoever would experience severe, intolerable hardship, or fears harm to himself or to a limb due to obesity, or finds that standing causes him to lose his khushū‘ (humble focus and concentration) in prayer, then there is no objection to his praying seated on a chair or on the ground, performing rukū‘ (bowing) and sujūd (prostration) through gesture — provided that the gesture for sujūd is made lower than that for rukū‘. Whoever is able, at any point, to properly perform any one of these pillars, is obligated to perform it in full; for omitting it is a concession that applies only in cases of genuine inability. The Prophet ﷺ said: "When I command you to do something, do of it whatever you are able." (Related by al-Bukhārī). As the scholars of fiqh have established: what remains possible is not waived on account of what is difficult.
The criterion for determining genuine inability, as chosen by Imam al-Ḥaramayn al-Juwaynī (raḥimahullāh), is that the worshipper experiences hardship that causes him to lose his khushū‘.
As for voluntary (nafl) prayer, there is no objection to performing it while seated, even if one is able to stand. However, rukū‘ and sujūd must still be performed [in their proper physical form] by anyone who is able to do so. And Allah, the Exalted, knows best.