Today's Beautiful Hadith is about Mercy!

Narrated Jarir bin `Abdullah (Radiallahu Anhu): Allah's Messenger (ﷺ) said,

"Allah will not be merciful to those who are not merciful to mankind."

(Sahih al-Bukhari 7376, Book 97, Hadith 6)!

How you are to others is a reflection of your Deen (Religion), character and teachings.

Show mercy to others and Allah will not only reward you but show mercy to you."

THE STRAIGHT PATH.

Sahabi al-Jaleel Abdullah Ibn Mas’ud (radiAllahuanhu) reported: The Messenger of Allah (sallallaahu alayhiwa sallam) drew a line in the sand with his hand and he said,

“This is the straight path of Allah.” Then, the Prophet drew lines to the right and left, and he said, “These are other paths, and there is no path among them but that a devil is upon it calling to its way.” Then the Prophet (sallallaahu alayhiwa sallam) recited the verse,

“Verily, this is the straight path, so follow it and do not follow other ways.” (Al Qurʾān 6:153)

Source: Musnad Aḥmad 4423.Grade: Sahih (authentic) according to Ahmad Shakir

عَنْ عَبْدِ

When someone tells you “this is an amānah” (أمانة) and asks you to keep it to yourself, they are not just asking for silence, they are placing a trust in you.

The word amānah comes from the same root as īmān and āmana, it is tied to faith, safety, and trust.

So when someone says something is an amānah, they are saying:
“I am trusting you with something that must be protected.” It means the information is not yours to share, repeat, hint at, or use, even casually.

Keeping an amānah is not only about not speaking; it is about guarding it in your heart, not exploiting it, not reshaping it, and not letting it harm the one who entrusted you.

In Islam, breaking an amānah is serious. The Prophet ﷺ taught that betraying a trust is a sign of hypocrisy. That tells us how heavy this is. An amānah may be a secret, a vulnerability, a plan, a mistake, or even someone’s pain. When it is handed to you, you become responsible before Allah for how you carry it.

Keeping an amānah does not mean covering up oppression or harm, Islam never commands silence in the face of injustice. But outside of that, when someone entrusts you with personal information, keeping it is an act of worship. You are choosing Allah over gossip, restraint over curiosity, and loyalty over ego.

So when someone says, “This is an amānah,” they are really saying:
“I trust your fear of Allah more than your desire to speak.”

May Allah make us people who protect trusts, honor confidence, and never take lightly what is placed in our care.

امين

Wealth is power.

This is why, when Prophet Moses prayed against Pharaoh, he said:

رَبَّنَا اطْمِسْ عَلَىٰ أَمْوَالِهِمْ
“𝘖𝘶𝘳 𝘓𝘰𝘳𝘥, 𝘰𝘣𝘭𝘪𝘵𝘦𝘳𝘢𝘵𝘦 𝘵𝘩𝘦𝘪𝘳 𝘸𝘦𝘢𝘭𝘵𝘩.” (Qur’an 10:88)

Wealth is a powerful pillar for individuals, families, and governments alike. Muslims who belittle the importance of wealth only harm themselves. Such thinking is a deception of the Devil, who seeks to keep believers weak and dependent.

In the past, wars were often fought in the name of religion, with people forced to convert. Today, wars are largely driven by economic interests.

Ibn al-Qayyim رحمه الله said:

“If Allah سبحانه و تعالى had forgiven the one who had quenched the thirst of a very thirsty dog, so what would be the case for he who quenches the thirst, feeds the hungry, and clothes the unclothed from among the Muslims?.”

['Udat as-Saabireen | 1/216]

The biggest loser is the person who wastes time trying to impress others.

The Prophet said:
لا بأس بالغِنى لمن اتَّقى
'𝗧𝗵𝗲𝗿𝗲 𝗶𝘀 𝗻𝗼𝘁𝗵𝗶𝗻𝗴 𝘄𝗿𝗼𝗻𝗴 𝘄𝗶𝘁𝗵 𝗯𝗲𝗶𝗻𝗴 𝗿𝗶𝗰𝗵 𝗶𝗳 𝗼𝗻𝗲 𝗵𝗮𝘀 𝗽𝗶𝗲𝘁𝘆.'
['Sunan Ibn Majah', 2141 - صحيح].
https://sunnah.com/ibnmajah:2141

Anyone who discourages you from earning money, is your enemy…

Without money, you have no food, no shelter, no clothes, no healthcare, no respect, nothing! Without money, you cannot fulfil 2 pillars of Islam: Zakat and Hajj. Without money, you become a beggar, needy of others.

Teach your children, family members and members of the community the art of making money. Don't even leave it for the schools to teach them, because they teach them out-dated curriculums.

Teach your children that we live in a world of means and that without money, your hands will be tied.

Don't discourage them when they want to try new business ideas - don't cut their wings. Don't kill their ambitions. We should encourage our fellow-Muslims to generate wealth and make money, while at the same time working for our hereafter. It is not one or the other, we should work for both worlds.

Stop guilt-tripping Muslim business entrepreneurs by calling them ‘Dunya chasers’ etc.

Other communities have strengthened their finances while many of our people still think that money is a dirty word and business is "chasing Dunya". There is nothing wrong with wealth as long as it does not make you neglect the hereafter, as the Prophet himself said.

With money you can sponsor orphans, build water wells in barren deserts, help the poor, help hospitals, etc.

Ibn Al Qayyim رحمه الله said :

“The intelligent person is the one who learns from his mistakes and the mistakes of others, and does not allow himself to be deceived twice by the same trick.”

📚 I‘lam Al-Muwaqqi‘in ‘an Rabb Al-‘Alamin, Vol. 1, p. 75

Ibn al-Qayyim رحمه الله said:

"The one who bears in mind the fact that Allāh is watching his thoughts and his heart, Allāh will protect him from falling short in what he does both in secret and openly."

[Madarij as-Salikeen | 2/4192]

Shaykh ul-Islām ibn Taymiyyah [may Allāh have mercy on him] said:

“Truthfulness is the key to all goodness, just as lying is the key to all evil.”

Al-Istiqāmah, 1/467 | Shaykh ul-Islām ibn Taymiyyah [may Allāh have mercy on him]

Translation: Authentic Quotes

Hadith : The wealth of a slave of Allah shall not be decreased by charity

‌‌‌‏ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ ثَلَاثَةٌ أُقْسِمُ عَلَيْهِنَّ وَأُحَدِّثُكُمْ حَدِيثًا فَاحْفَظُوهُ، ‌‌‌‌‌‏قَالَ مَا نَقَصَ مَالُ عَبْدٍ مِنْ صَدَقَةٍ، ‌‌‌‌‌‏وَلَا ظُلِمَ عَبْدٌ مَظْلَمَةً فَصَبَرَ عَلَيْهَا إِلَّا زَادَهُ اللَّهُ عِزًّا، ‌‌‌‌‌‏وَلَا فَتَحَ عَبْدٌ بَابَ مَسْأَلَةٍ إِلَّا فَتَحَ اللَّهُ عَلَيْهِ بَابَ فَقْرٍ أَوْ كَلِمَةً نَحْوَهَا

Rasool-Allah Sal-Allahu Alaihi Wasallam said There are three things for which I swear and narrate to you about, so remember it. He said, The wealth of a slave (of Allah) shall not be decreased by charity, no slave (of Allah) suffers injustice and is patient with it except that Allah adds to his honor; no slave (of Allah) opens up a door to begging except that Allah opens a door for him to poverty
Jame Tirmizi 2325-Sahih

Be happy by being with Allah

“Whoever places his heart with his Lord, (will be in) tranquility and relaxation. And whoever sends (his heart) to the people will be struck (by calamities) and will increase in anxiety and sadness.”

Ibn al Qayyum رحمه الله
Al Fawaid 1/98

Avoid adding stress to someone who’s already distressed

Shaykh Abū ʿAmmār Yāsir Ad-Duba’i ḥafidhahullāh said:

A person in a state of distress cannot bear additional harm on top of what he is already suffering.

Yet some people do not behave properly when their brothers are in distress. For example, someone might visit his sick brother and say, “Subḥān Allāh, so-and-so had the same illness you have, and he died after a week.” You did not relieve his distress you added distress on top of distress.

So behave well and speak well.

Some people’s joking is inappropriate.

Your brother is distressed, and this is one of the mistakes you find: he says, “No, my brother, stop this pampering what we call dalla [spoiling]. There’s nothing wrong with you,” thinking that this will reassure him. But his brother is distressed and needs a comforting word.

There is a difference between seriousness and joking.

Some people might utter a word while the other is distressed, and they do not care.

The simplest definition of Taqwa:

An old man was asked:" How do you define 'Taqwa'?"

He replied in the language of the common man:" O child, its meaning is: 'How do you behave when you are alone?'"

(or What is your state when you are alone?)

*‏سُئل رجل كبير السن:*
*ما معنى.التقوى؟*
*فقال باللهجة العامية:*
يا ولدي معناها:
كيف حالك يوم تكون لحالك"!

One of the most common complaints people have today is the absence of support, the harm caused by others, and the anxieties and evil whispers of the soul and the devil.

The Sunnah of reciting Surah Al-Ikhlas and the Mu’awwidhatayn (Al-Falaq and An-Nas), 3 times each, in the morning and evening comes to emphasize, day and night:

In Surah Al-Ikhlas, we are reminded that Allah is As-Samad (The Self-Sufficient, The Eternal Refuge), who never abandons us. If we lose human support, Allah’s support is endless and everlasting!

In Surah Al-Falaq, we are taught that people’s harm is under Allah’s control. So, seek refuge in Allah from their evil and trust that Allah is your Protector and your Safe Haven.

Then in Surah An-Nas, we are shown that anxiety and whispers come from the devils among both humans and jinn. With Allah, and by being close to Him, we gain strength, rise above these whispers, and repel all harm by the permission of our Lord ﷻ.

How to protect oneself from evil
Ibn ‘Uthaymeen mentions:

“… Salvation lies in connecting one’s heart with his Lord, entrusting his affairs to Him, and achieving complete reliance upon Allaah.

He uses the authentically reported and legislated means with which he protects himself from such harms. These issues of magic, envy and jealousy, and similar evils are prevalent among people only due to the negligence and lack of consciousness of Allaah, the weakness of one’s reliance upon Him, and not learning about the reported means and supplications of protecting oneself.

If the people did use these authentically reported means of protecting oneself, we know for sure they will prevent such evils and block them stringer than the barrier blocks the Yajooj and Majooj!

But, unfortunately, most people know nothing of these reported supplications and means.

Even those who do know of them often forget and neglect them or recite them with their hearts inattentive. This is a major deficiency. If people were to use the legislated means as intended they would be saved from many evils. We ask Allaah for success and safety.”

[Usool At-Tafseer, by Ibn ‘Uthaymeen, Pp. 194-195]

You have no job? *Pray Tahajjud*
You are stressed? *Pray Tahajjud*
You want to get married? *Pray Tahajjud*
You have health problems? *Pray Tahajjud*
You want something? *Pray Tahajjud*

Sometimes you pray Tahajjud for something you think you want, and later you forget about it completely, because the sweetness of giving up sleep for Allah becomes better than anything you wanted in the first place.

*The dua made during Tahajjud is like an arrow that does not miss its target.*🤍
*When:* In the last third of the night, before the Fajr prayer.
*How to pray Tahajjud:* Wake up approximately 20 minutes before Fajr, then perform at least two rak‘ahs. You can pray as many rak‘ahs as you like, and make du‘ā in sujood and after the prayer.

*The Reward for Sabr*

✍🏼Sheikh Uthaimeen رحمه الله تعالى said:

Verily, the one who is afflicted with an affliction and is patient, Allaah سبحانه و تعالى will guide his heart, cause it to be opened to acceptance and make the affliction easy for him because of the hope he has in Allaah's reward.

Then when he is resurrected on the Last Day, he will be very much in need of those rewards which he had gained from his patience and persevering during the times of tribulations. He would have found them preserved for him with Allaah سبحانه و تعالى.

{Verily, the Patient will be given their reward}.

*إِنَّمَا يُوَفَّى الصَّابِرُونَ اجرهم بغير حساب*

*Only those who are patient shall receive their rewards in full, without reckoning*."
(Az-Zumar, 39:10)

▪الضياء للامم من الخطب الحوامع 《٧٩》

✒ Translated by:
Umm Hyatt al-Amerikiyyah حفظها الله

The Quran is for ourselves, not for our Shelves

Adh-Dhahāk رحمه الله said:

‎“A time will come when people will store the Qur'ān (on a shelf etc) until a spider would build its web on it without anyone benefiting from it.”

‎[Jami' Bayan al-'Ilm wa Fadlih]

Shaykhul Islaam Ibnul Qayyim
I'laam al Muwaqi'een Vol 3, P.4


Forbidding Evil has four levels:

The first: That the evil is removed and the opposite (good) takes its place.[1]

The second: The evil is lessened but is not removed completely.[2]

The third: The evil is replaced with what is similar/equal to it.[3]

The fourth: The evil is replaced with something worse than it.[4]

The first two levels are legislated (permitted), the third is an area of Ijtihaad and the fourth is prohibited.

________

The following is only an example to clarify the meaning.

[1] A person is encouraged to abandon smoking cigarettes and burns incense in his home or drinks coffee in its place or just simply abandons smoking cigarettes.
[2] A person is encouraged to abandon smoking cigarettes and responds by smoking less often.
[3] A person is encouraged to abandon smoking cigarettes and consequently abandons it and replaces it with smoking Shihah (sometimes called hubbly bubbly).
[4] A person is encouraged to abandon smoking cigarettes and consequently abandons it and replaces it with smoking weed or other such substances.

This scenario can be visualized if a person were to be encouraged to abandon smoking by only citing its harmful effects on the body such as its effect on the lungs or the risk of cancer, he then figures that smoking weed which carries a more sever prohibition or Shisha which carries a similar prohibition are fine since they may not have those particular harmful effects on the body while he was unaware that they are prohibited from different angles.

There are many other examples that do not necessarily have to have a relation with each other such as the example used.

Oppressors and those who help them are all one and the same:

He ﷺ said: “Whoever helps against an adversary through means of oppression will remain under the wrath of Allāh until he pulls out [of that].”

Ibn Mājah, 2320; Al-Albānī rated it ṣaḥīḥ [authentic] (Ṣaḥīḥ Al-Jāmiʿ, 6049)

And it’s been established from Imām Maimūn ibn Mihrān [that he said]: “Oppressors, those who help in oppression, and those who like it [being done] are [all one and] the same.”

[Al-Kharāʾiṭī in Masāwiʾ Al-Akhlāq, no. 595]