❝You don't really know a person until you live with him, travel with him or do business with him.❞
- Umar ibn al-Khattab رضي الله عنه
A man bore witness in the presence of
So a man said: ‘I know him, O Chief of the Believers.’
Umar said: “What do you know of him?”
The man said: ‘Uprightness.’
Umar said: “Is he your closest neighbour; so that you know about his night and his day, and his comings and goings?”
The man said: ‘No.’
Umar said: “So have you had (monetary) dealings with him involving dirhams and deenars, which will indicate his piety?”
The man said: ‘No.’
Umar said: “Then has he been your companion upon a journey which could indicate to you his good character?”
The man said: ‘No.’
Umar said: “Then you do not know him.”
Then he said to the man (who bore witness): “Bring me someone who knows you.”
[Reported by Al-Bayhaqi and classed as Sahih by Al-Albani in Irwaa' Al-Ghaleel; 2637]
- Umar ibn al-Khattab رضي الله عنه
A man bore witness in the presence of
Umar ibn al-Khattaab -radiyallaahu anhu, so `Umar said to him: “I do not know you, and it does not harm you that I do not know you, but bring someone who does know you.”So a man said: ‘I know him, O Chief of the Believers.’
Umar said: “What do you know of him?”
The man said: ‘Uprightness.’
Umar said: “Is he your closest neighbour; so that you know about his night and his day, and his comings and goings?”
The man said: ‘No.’
Umar said: “So have you had (monetary) dealings with him involving dirhams and deenars, which will indicate his piety?”
The man said: ‘No.’
Umar said: “Then has he been your companion upon a journey which could indicate to you his good character?”
The man said: ‘No.’
Umar said: “Then you do not know him.”
Then he said to the man (who bore witness): “Bring me someone who knows you.”
[Reported by Al-Bayhaqi and classed as Sahih by Al-Albani in Irwaa' Al-Ghaleel; 2637]
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Some people come into your life as a blessing…
While others come into your life as a lesson.
So, safeguard the blessing, and learn from the lesson.
﴿ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٍ۬ لَّفَسَدَتِ ٱلۡأَرۡضُ ﴾
{And if Allaah did not check one set of people by means of another, the earth would indeed be full of mischief.}
[Surah al-Baqarah (2): 251]
Taken from @Ilm4all
While others come into your life as a lesson.
So, safeguard the blessing, and learn from the lesson.
﴿ وَلَوۡلَا دَفۡعُ ٱللَّهِ ٱلنَّاسَ بَعۡضَهُم بِبَعۡضٍ۬ لَّفَسَدَتِ ٱلۡأَرۡضُ ﴾
{And if Allaah did not check one set of people by means of another, the earth would indeed be full of mischief.}
[Surah al-Baqarah (2): 251]
Taken from @Ilm4all
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Shaykh al-Albaani (raḥimahullāh) said:
“A woman cannot pray or walk on the street with her feet uncovered, as her feet are ‘awrah.”
[Silsilat-ul-Hudaa wan-Noor]
Shaykh al-Albaani Rahimahullaah also said:
“It is not permissible for her to pray with her feet uncovered, indeed it is not permissiblefor her to walk in the streets with her feet uncovered, because the feet are part of a woman’s ‘awrah based on Allah’s azza wa jal Statement:
And let them not stamp their feet to make known what they conceal of their adornment
[Surat un-Noor 24:31]
The woman during the Days of Ignorance used to wear what is known in the Arabic language as khalkhaal (anklet), meaning a bracelet with small bells. So when the woman walked, she – in order to turn the men’s attention to her – would strike the ground with her feet so the anklet would make a noise and the men would hear that; and such was due to shaytaan’s whisperings to her.
This means that the feet used to be covered.
Because of what?
Because of the jilbaab that the women were commanded to cast down from over their heads, according to Allah’s statement:
O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments (jilbaabs) close upon themselves
[Surat ul-Ahzaab 33:59]
And it is mentioned in the authentic hadeeth that the Prophet (sallallaahu alayhi wa sallam) said one day during a gathering in which there were also women:
‘Whoever drags his garment out of pride, Allah Azza wa jal will not look at him on the Day of Resurrection.’
One of the women said:
‘O Messenger of Allah, then our feet will be exposed.’
He (sallallaahu alayhi wa sallam) said:
‘Let the women lengthen (their garments) by a hand-span.’
She said:
‘Then a wind will come and uncover (their feet).’
He (sallallaahu alayhi wa sallam) said:
‘Let them add another hand-span, i.e. (a total of) one cubit, and not go beyond that.’
[Saheeh at-Tirmidhee 1731, Saheeh Abi Daawood 4119]
[The Shaykh mentioned the general meaning, not the exact wording, of the woman’s speech]
In this manner, the jilbaab of the Muslim woman – at the time of the revelation of the above-mentioned verse:
to draw their outer garments (jilbaabs) close upon themselves
– used to cover the feet, since the socks that are widespread nowadays among both women and men were not widespread at that time. The woman used to cover her shins and feet with the long jilbaab that resembles the ‘abaayah.
Therefore, it is not permissible for a Muslim woman to uncover her feet while she is on the street, and it is even more impermissible for her to pray with her feet uncovered.”
Source: Silsilat-ul-Hudaa wan-Noor 697/3-4
“A woman cannot pray or walk on the street with her feet uncovered, as her feet are ‘awrah.”
[Silsilat-ul-Hudaa wan-Noor]
Shaykh al-Albaani Rahimahullaah also said:
“It is not permissible for her to pray with her feet uncovered, indeed it is not permissiblefor her to walk in the streets with her feet uncovered, because the feet are part of a woman’s ‘awrah based on Allah’s azza wa jal Statement:
And let them not stamp their feet to make known what they conceal of their adornment
[Surat un-Noor 24:31]
The woman during the Days of Ignorance used to wear what is known in the Arabic language as khalkhaal (anklet), meaning a bracelet with small bells. So when the woman walked, she – in order to turn the men’s attention to her – would strike the ground with her feet so the anklet would make a noise and the men would hear that; and such was due to shaytaan’s whisperings to her.
This means that the feet used to be covered.
Because of what?
Because of the jilbaab that the women were commanded to cast down from over their heads, according to Allah’s statement:
O Prophet! Tell your wives and your daughters and the women of the believers to draw their outer garments (jilbaabs) close upon themselves
[Surat ul-Ahzaab 33:59]
And it is mentioned in the authentic hadeeth that the Prophet (sallallaahu alayhi wa sallam) said one day during a gathering in which there were also women:
‘Whoever drags his garment out of pride, Allah Azza wa jal will not look at him on the Day of Resurrection.’
One of the women said:
‘O Messenger of Allah, then our feet will be exposed.’
He (sallallaahu alayhi wa sallam) said:
‘Let the women lengthen (their garments) by a hand-span.’
She said:
‘Then a wind will come and uncover (their feet).’
He (sallallaahu alayhi wa sallam) said:
‘Let them add another hand-span, i.e. (a total of) one cubit, and not go beyond that.’
[Saheeh at-Tirmidhee 1731, Saheeh Abi Daawood 4119]
[The Shaykh mentioned the general meaning, not the exact wording, of the woman’s speech]
In this manner, the jilbaab of the Muslim woman – at the time of the revelation of the above-mentioned verse:
to draw their outer garments (jilbaabs) close upon themselves
– used to cover the feet, since the socks that are widespread nowadays among both women and men were not widespread at that time. The woman used to cover her shins and feet with the long jilbaab that resembles the ‘abaayah.
Therefore, it is not permissible for a Muslim woman to uncover her feet while she is on the street, and it is even more impermissible for her to pray with her feet uncovered.”
Source: Silsilat-ul-Hudaa wan-Noor 697/3-4
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✍️Do not spend your time in silence (idle -- not doing anything of value), it is one of the causes for was-was (of Shyatan)!:
Shaykh al-Islam Ibn Taymiyyah rahimahullah said:
"Silence without reading (study or Quran), dhikr, or du'aa 'is not worship and we are not ordered with it, in fact it opens the door to was-was (of Shaytan). Busying yourself in the remembrance of Allah (dhikr, du'a, Quran, Islamic studies) is better than silence."
Fatawa [23/286]
Shaykh al-Islam Ibn Taymiyyah rahimahullah said:
"Silence without reading (study or Quran), dhikr, or du'aa 'is not worship and we are not ordered with it, in fact it opens the door to was-was (of Shaytan). Busying yourself in the remembrance of Allah (dhikr, du'a, Quran, Islamic studies) is better than silence."
Fatawa [23/286]
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Treat others how you want to be treated @hikmahpubs
Imam Ibn Al-Qayyim said:
“Allah will deal with the servant in the exact same fashion as the servant treats the creation.”
https://news.1rj.ru/str/hasansomali/329
Imam Ibn Al-Qayyim said:
“Allah will deal with the servant in the exact same fashion as the servant treats the creation.”
https://news.1rj.ru/str/hasansomali/329
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The Story of 3 Men Trapped in a Cave
Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “While three men were walking, they were overcome by rain and took refuge in a cave in a mountain. A boulder fell over the mouth of their cave, blocking them inside. One of them said to the others, ‘Look at the good deeds you have done for Allah that you may call upon Allah Almighty by them, for perhaps He will relieve you.’
One of them said, ‘O Allah, I had two old parents with my wife and young child. I tended to a flock and when evening came, I milked them and served my parents first before my child. One day I went in search of fodder and I did not come back until it was evening. I found them both sleeping, so I milked as I had done before. I brought the milk and stood by their heads, for I hated to disrupt their sleep or to serve my child before both of them. My child was crying at my feet, yet I continued standing over them until the approach of dawn. If You know I had done that seeking Your countenance, then relieve us of this distress that we might see the sky!’ Allah shifted the boulder until they could see the sky.
Another man said, ‘O Allah, I had a cousin whom I loved more than any man could love women. I presented myself to her and she refused unless I could give her one hundred coins. I worked hard until I gathered one hundred coins and brought them to her. When I prepared myself between her legs, she said: O servant of Allah, fear Allah and do not break the hymen without right to do so! I stood and left her. If You know I had done that seeking your Face, then relieve us of this distress!’ The boulder was again shifted for them.
The last man said, ‘O Allah, I employed a worker for a portion of rice. When he finished his work, he said: Give me what I deserve! I offered his share to him but he did not accept it. I continued planting his share until I had amassed cows and flocks. Then he came to me and he said: Fear Allah and do not violate my rights! I said: Go to this cow and its flocks and take them. He said: Fear Allah and do not mock me! I said: I do not mock you, take that cow and its flocks. So he took them and he left. If You know I had done that seeking Your face, then relieve us of what remains!’ Then Allah relieved them of what remained.”
Source: Ṣaḥīḥ al-Bukhārī 3465, Ṣaḥīḥ Muslim 2473
Abdullah ibn Umar reported: The Messenger of Allah, peace and blessings be upon him, said, “While three men were walking, they were overcome by rain and took refuge in a cave in a mountain. A boulder fell over the mouth of their cave, blocking them inside. One of them said to the others, ‘Look at the good deeds you have done for Allah that you may call upon Allah Almighty by them, for perhaps He will relieve you.’
One of them said, ‘O Allah, I had two old parents with my wife and young child. I tended to a flock and when evening came, I milked them and served my parents first before my child. One day I went in search of fodder and I did not come back until it was evening. I found them both sleeping, so I milked as I had done before. I brought the milk and stood by their heads, for I hated to disrupt their sleep or to serve my child before both of them. My child was crying at my feet, yet I continued standing over them until the approach of dawn. If You know I had done that seeking Your countenance, then relieve us of this distress that we might see the sky!’ Allah shifted the boulder until they could see the sky.
Another man said, ‘O Allah, I had a cousin whom I loved more than any man could love women. I presented myself to her and she refused unless I could give her one hundred coins. I worked hard until I gathered one hundred coins and brought them to her. When I prepared myself between her legs, she said: O servant of Allah, fear Allah and do not break the hymen without right to do so! I stood and left her. If You know I had done that seeking your Face, then relieve us of this distress!’ The boulder was again shifted for them.
The last man said, ‘O Allah, I employed a worker for a portion of rice. When he finished his work, he said: Give me what I deserve! I offered his share to him but he did not accept it. I continued planting his share until I had amassed cows and flocks. Then he came to me and he said: Fear Allah and do not violate my rights! I said: Go to this cow and its flocks and take them. He said: Fear Allah and do not mock me! I said: I do not mock you, take that cow and its flocks. So he took them and he left. If You know I had done that seeking Your face, then relieve us of what remains!’ Then Allah relieved them of what remained.”
Source: Ṣaḥīḥ al-Bukhārī 3465, Ṣaḥīḥ Muslim 2473
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A person might give out stacks of money to the poor, but nevertheless he might be too haughty to sit with the poor and eat with them.
Sayyiduna Al-Husayn b. Ali, the grandson of our Prophet ﷺ, passed by a group of poor people eating pieces of bread. He greeted them. They invited him to come dine with them. Al-Husayn dismounted and ate with them, reciting the words of Allah:
إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ
"He (Allah) does not like the haughty"
Then he said to them, just like you invited me and I accepted, now I invite you so accept my invitation. He took them to his house and told his wife to bring out the best of food she had. They dined and left.
[Abu Ubayd Ibn Sallām, Shawāhid al-Quran: 62]
Sometimes you go to the building watchman, or the shop of a menial tradesman (e.g. cobbler), and you find him having his humble meal, and he out of courtesy says, come dine with me. Don't be haughty, don't be repulsed or revulsed by his lowly food; rather sit with him, say Bismillah and take a morsel or two, and then reciprocate him later on.
Sayyiduna Al-Husayn b. Ali, the grandson of our Prophet ﷺ, passed by a group of poor people eating pieces of bread. He greeted them. They invited him to come dine with them. Al-Husayn dismounted and ate with them, reciting the words of Allah:
إِنَّهُ لَا يُحِبُّ الْمُسْتَكْبِرِينَ
"He (Allah) does not like the haughty"
Then he said to them, just like you invited me and I accepted, now I invite you so accept my invitation. He took them to his house and told his wife to bring out the best of food she had. They dined and left.
[Abu Ubayd Ibn Sallām, Shawāhid al-Quran: 62]
Sometimes you go to the building watchman, or the shop of a menial tradesman (e.g. cobbler), and you find him having his humble meal, and he out of courtesy says, come dine with me. Don't be haughty, don't be repulsed or revulsed by his lowly food; rather sit with him, say Bismillah and take a morsel or two, and then reciprocate him later on.
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Shaykh ibn ‘Uthaymeen, [may Allāh have mercy on him], said:
“When your heart grows heedless and your soul engulfs in worldly matters, visit the graves. Reflect on those who, just yesterday, like you, walked the same earth as you do now.”
Riyādh us-Sāliheen, 3/473 | Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him].
Translation: Authentic Quotes
“When your heart grows heedless and your soul engulfs in worldly matters, visit the graves. Reflect on those who, just yesterday, like you, walked the same earth as you do now.”
Riyādh us-Sāliheen, 3/473 | Shaykh ibn ‘Uthaymeen [may Allāh have mercy on him].
Translation: Authentic Quotes
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In the Name of Allaah…
Dr. Muhammad Baazmool (may Allaah preserve him) mentioned that there is no specified answer from the Sunnah to Jazaak Allaahu Khayran, read here.
To add something to that: The phrase “Jazaak Allaahu Khayran“ (may Allaah reward you well) is something that is from the Sunnah to be said to express thanks or praise, due to the hadeeth:
مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَقَالَ لِفَاعِلِهِ: جَزَاكَ اللَّهُ خَيْرًا. فَقَدْ أَبْلَغَ فِي الثَّنَاء.
On the authority of Usaamah Ibn Zayd, he said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said: “Whoever has had something nice done for him and then says to his companion, ‘Jazaak Allaahu Khayran,’ then he has surely excelled in praising (him).”
Al-Albaanee authenticated it in Saheeh Sunan At-Tirmithee #2035 (2/392).
So then it is not like other phrases found in the Sunnah that have specified answers, like:
1) Al-Hamdulillaah — Yarhamukallaah — Yahdeekumullaahu wa Yuslihu Baalakum
2) As-Salaamu ‘alaykum — wa ‘Alaykumus-Salaam
3) Uhibbuka fillaah — Ahabbak Allaahul-lathee Ahbabtanee feeh, etc
These are all supported by evidences. We may not say that the response to a certain phrase must be such-and-such except with evidence.
So then a person may respond to “Jazaak Allaahu Khayran” with any number of Arabic phrases that make sense, like:
Aameen wa iyyaak
Wa jazaak
Aameen wa jazaak
Wa iyyaak kathaalik
Wa iyyaanaa ajma’een
Wa iyyaak bi’ashri amthaalihaa, etc.
Or other phrases in English:
Aameen, and to you brother
Aameen, to you likewise
And may He reward you too
And to you
To you the same, etc.
And this is done without clinging to any one phrase. So actually “Aameen Wa Iyyaak“ is a very sensible reply in Arabic. The shaykh only made a difference between saying it sometimes and saying it as if it is legislated in the Deen.
So we have to make a note here since many of us fall into this when we are learning Arabic. The phrase “Kayfa Haaluk“ does not have a legislated answer. It is not a must to reply, “Tayyib wal-Hamdulillaah.” This is simply something taught since it is a common conversation, like “How are you?” and “I’m fine.” It should not be taken as legislation, meaning that when you hear someone say, “Jayyid walillaahil-Hamd“ you correct him. Rather many of us stick to “Tayyib wal-Hamdulillaah“ since it is the only phrase we know in Arabic. We do not intend to make it deen, but it is unfortunately our constant, unchanging answer to “Kayfa Haaluk“.
Likewise, “Aameen Wa Iyyaak.” It is just something we were taught as a conversation. “Jazaak Allaahu Khayran, Aameen Wa Iyyaak“ its fine like that, it makes sense. But we have to realize it is not Deen. The specific phrase of “Jazaak Allaahu Khayran“ is Deen, but the reply is left up to how ever you want to answer. I am not suggesting that you must learn all those phrases I mentioned above and meanwhile you have a lot of legislated supplications to still learn, but you could simply not reply sometimes when someone says “Jazaak Allaahu Khayran“ as there is no obligatory or recommended reply needed. You could also mix up “Aameen, Wa Iyyaak“ with a simple “Aameen” or simply “Wa Iyyaak“, and sometimes no reply. Here you have four different answers.
#dontcomplicate
Dr. Muhammad Baazmool (may Allaah preserve him) mentioned that there is no specified answer from the Sunnah to Jazaak Allaahu Khayran, read here.
To add something to that: The phrase “Jazaak Allaahu Khayran“ (may Allaah reward you well) is something that is from the Sunnah to be said to express thanks or praise, due to the hadeeth:
مَنْ صُنِعَ إِلَيْهِ مَعْرُوفٌ فَقَالَ لِفَاعِلِهِ: جَزَاكَ اللَّهُ خَيْرًا. فَقَدْ أَبْلَغَ فِي الثَّنَاء.
On the authority of Usaamah Ibn Zayd, he said that the Messenger of Allaah (sallallaahu ‘alayhe wa sallam) said: “Whoever has had something nice done for him and then says to his companion, ‘Jazaak Allaahu Khayran,’ then he has surely excelled in praising (him).”
Al-Albaanee authenticated it in Saheeh Sunan At-Tirmithee #2035 (2/392).
So then it is not like other phrases found in the Sunnah that have specified answers, like:
1) Al-Hamdulillaah — Yarhamukallaah — Yahdeekumullaahu wa Yuslihu Baalakum
2) As-Salaamu ‘alaykum — wa ‘Alaykumus-Salaam
3) Uhibbuka fillaah — Ahabbak Allaahul-lathee Ahbabtanee feeh, etc
These are all supported by evidences. We may not say that the response to a certain phrase must be such-and-such except with evidence.
So then a person may respond to “Jazaak Allaahu Khayran” with any number of Arabic phrases that make sense, like:
Aameen wa iyyaak
Wa jazaak
Aameen wa jazaak
Wa iyyaak kathaalik
Wa iyyaanaa ajma’een
Wa iyyaak bi’ashri amthaalihaa, etc.
Or other phrases in English:
Aameen, and to you brother
Aameen, to you likewise
And may He reward you too
And to you
To you the same, etc.
And this is done without clinging to any one phrase. So actually “Aameen Wa Iyyaak“ is a very sensible reply in Arabic. The shaykh only made a difference between saying it sometimes and saying it as if it is legislated in the Deen.
So we have to make a note here since many of us fall into this when we are learning Arabic. The phrase “Kayfa Haaluk“ does not have a legislated answer. It is not a must to reply, “Tayyib wal-Hamdulillaah.” This is simply something taught since it is a common conversation, like “How are you?” and “I’m fine.” It should not be taken as legislation, meaning that when you hear someone say, “Jayyid walillaahil-Hamd“ you correct him. Rather many of us stick to “Tayyib wal-Hamdulillaah“ since it is the only phrase we know in Arabic. We do not intend to make it deen, but it is unfortunately our constant, unchanging answer to “Kayfa Haaluk“.
Likewise, “Aameen Wa Iyyaak.” It is just something we were taught as a conversation. “Jazaak Allaahu Khayran, Aameen Wa Iyyaak“ its fine like that, it makes sense. But we have to realize it is not Deen. The specific phrase of “Jazaak Allaahu Khayran“ is Deen, but the reply is left up to how ever you want to answer. I am not suggesting that you must learn all those phrases I mentioned above and meanwhile you have a lot of legislated supplications to still learn, but you could simply not reply sometimes when someone says “Jazaak Allaahu Khayran“ as there is no obligatory or recommended reply needed. You could also mix up “Aameen, Wa Iyyaak“ with a simple “Aameen” or simply “Wa Iyyaak“, and sometimes no reply. Here you have four different answers.
#dontcomplicate
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Man Walks On Earth Today With Pride-Proud Of His Accomplishments Degrees Awards & Certificates
But Our Noble Prophets Walked With Taqwa And Fear Of Allah swt !
But Our Noble Prophets Walked With Taqwa And Fear Of Allah swt !
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Ibn Taymīyyah رحمه الله stated:
[If they truly loved Allāh, His Messenger ﷺ and the Hereafter], they would love their brothers and love whatever they are blessed with from the grace of Allāh, and they would be hurt by the calamities that pain them and whoever is not happy with what pleases the believers, and saddened by what grieves the believers, is not from them.
مجموع الفتاوى ١٠/١٢٨
[If they truly loved Allāh, His Messenger ﷺ and the Hereafter], they would love their brothers and love whatever they are blessed with from the grace of Allāh, and they would be hurt by the calamities that pain them and whoever is not happy with what pleases the believers, and saddened by what grieves the believers, is not from them.
مجموع الفتاوى ١٠/١٢٨
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Let this be a reminder for us
Shaykh Ibn al-Uthaymeen (rahimahullah):
We say to a person: Rely on yourself when it comes to people. Do not ask them for anything and do not lower yourself in front of them. And make sure you are not in need of them as much as you are able to. But when it comes to Allah, do not be self-sufficient! But always keep (asking Him and) depending on Him until things become easier for you.
[Shaykh Ibn al-Uthaymeen (rahimahullah), Qawl al-Mufeed, 2/39]
Shaykh Ibn al-Uthaymeen (rahimahullah):
We say to a person: Rely on yourself when it comes to people. Do not ask them for anything and do not lower yourself in front of them. And make sure you are not in need of them as much as you are able to. But when it comes to Allah, do not be self-sufficient! But always keep (asking Him and) depending on Him until things become easier for you.
[Shaykh Ibn al-Uthaymeen (rahimahullah), Qawl al-Mufeed, 2/39]
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The Prophet (may Allaah raise his rank and grant him peace) said:
لا تحقرن من المعروف شيئا، ولو أن تلقى أخاك بوجه طلق.
“Do not look down on any act of kindness, even if it is just meeting your brother with a pleasant smile on your face.”
A pleasant smile causes people to become happy, wins over their love and affection, and leads to both parties having good thoughts of each other. Just try it and you will see!
Saheeh Muslim (2626); on the authority of Aboo Tharr (may Allaah be pleased with him).
[Book: Upright Moral Character: A Concise Guide to Attaining Dignified Islaamic Character by Shaykh Muhammad Ibn Saalih al-‘Uthaymeen, p. 39 | TROID Publications | Translated by Moosaa Richardson]
لا تحقرن من المعروف شيئا، ولو أن تلقى أخاك بوجه طلق.
“Do not look down on any act of kindness, even if it is just meeting your brother with a pleasant smile on your face.”
A pleasant smile causes people to become happy, wins over their love and affection, and leads to both parties having good thoughts of each other. Just try it and you will see!
Saheeh Muslim (2626); on the authority of Aboo Tharr (may Allaah be pleased with him).
[Book: Upright Moral Character: A Concise Guide to Attaining Dignified Islaamic Character by Shaykh Muhammad Ibn Saalih al-‘Uthaymeen, p. 39 | TROID Publications | Translated by Moosaa Richardson]
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❝Happiness is attained by three things: being patient when tested, being thankful when receiving a blessing, and being repentant upon sinning.❞
~ Ibn Qayyim Al-Jawziyya رحمه الله
~ Ibn Qayyim Al-Jawziyya رحمه الله
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#Seek_an_excuse_for_your_brother
Al-Bayhaqi reported: Abu Qilabah, may Allah have mercy on him, said, “If you hear something about your brother that you hate, then make an effort to obtain an excuse for him. If you do not find an excuse, then say to yourself: Perhaps my brother has an excuse I do not know.”
Ḥilyat al-Awliyā 2485
Hamdun Al-Qassar, may Allah have mercy on him, said, “If one of your brothers commits an error, then seek seventy excuses for him. If your hearts do not accept it, then know that the fault is with yourselves.”
Source: Shu’ab al-Imān 10436
Al-‘Allamah Ibn Baz (may Allah have mercy on him) said:
"What is legislated for the believer is to respect his brother if he offers an excuse to him, to accept his apology if possible, and to think positively of him as much as possible, striving to keep hearts free of resentment and aiming to bring about unity and co-operation in doing good. It was narrated from ‘Umar (may Allah be pleased with him) that he said: "Do not think badly of any word uttered by your brother when you can find a good interpretation for it." End quote
[Majmoo‘ Fatawa Ibn Baz, 26/365]
Al-Bayhaqi reported: Abu Qilabah, may Allah have mercy on him, said, “If you hear something about your brother that you hate, then make an effort to obtain an excuse for him. If you do not find an excuse, then say to yourself: Perhaps my brother has an excuse I do not know.”
Ḥilyat al-Awliyā 2485
Hamdun Al-Qassar, may Allah have mercy on him, said, “If one of your brothers commits an error, then seek seventy excuses for him. If your hearts do not accept it, then know that the fault is with yourselves.”
Source: Shu’ab al-Imān 10436
Al-‘Allamah Ibn Baz (may Allah have mercy on him) said:
"What is legislated for the believer is to respect his brother if he offers an excuse to him, to accept his apology if possible, and to think positively of him as much as possible, striving to keep hearts free of resentment and aiming to bring about unity and co-operation in doing good. It was narrated from ‘Umar (may Allah be pleased with him) that he said: "Do not think badly of any word uttered by your brother when you can find a good interpretation for it." End quote
[Majmoo‘ Fatawa Ibn Baz, 26/365]
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Abū Muḥammad al-Ḥarīrī, said:
❝(True) sabr means that there is no difference in your behavior in times of ease and times of hardship, and to be content at all times.❞
● [عدة الصابرين وذخيرة الشاكرين ص ٤]
❝The one who has patience is the one who has trained himself to handle difficulties.❞
— Abu Uthman
❝Patience means to keep close to Allah and to accept calmly the trails He sends, without complaining or feeling sad.❞
— Amr ibn Uthman al-Makki
❝Patience means to seek Allah's help.❞
— Ali ibn Abi Talib (ra)
❝Patience means to adhere to the rules of the Quran and Sunnah.❞
— Al - Khawwas
[Ibn Qayyum Al-Jawziyyah, Patience & Gratitude]
Shaykh Ibn al-'Uthaymin:
As-Sabr (Patient perseverance), is to confine oneself to obedience to Allaah; and to withhold oneself from disobedience to Allaah, and from being angry with what Allaah has decreed.
[Sharh al-Usul Ath-Thaalatha, p.19]
❝(True) sabr means that there is no difference in your behavior in times of ease and times of hardship, and to be content at all times.❞
● [عدة الصابرين وذخيرة الشاكرين ص ٤]
❝The one who has patience is the one who has trained himself to handle difficulties.❞
— Abu Uthman
❝Patience means to keep close to Allah and to accept calmly the trails He sends, without complaining or feeling sad.❞
— Amr ibn Uthman al-Makki
❝Patience means to seek Allah's help.❞
— Ali ibn Abi Talib (ra)
❝Patience means to adhere to the rules of the Quran and Sunnah.❞
— Al - Khawwas
[Ibn Qayyum Al-Jawziyyah, Patience & Gratitude]
Shaykh Ibn al-'Uthaymin:
As-Sabr (Patient perseverance), is to confine oneself to obedience to Allaah; and to withhold oneself from disobedience to Allaah, and from being angry with what Allaah has decreed.
[Sharh al-Usul Ath-Thaalatha, p.19]
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𝗜𝗧 𝗜𝗦 𝗕𝗘𝗧𝗧𝗘𝗥 𝗧𝗢 𝗥𝗘𝗠𝗔𝗜𝗡 𝗦𝗜𝗟𝗘𝗡𝗧 𝗪𝗛𝗘𝗡..
١.𝐖𝐇𝐄𝐍 𝐘𝐎𝐔 𝐃𝐎𝐍'𝐓 𝐇𝐀𝐕𝐄 𝐆𝐎𝐎𝐃 𝐓𝐇𝐈𝐍𝐆 𝐓𝐎 𝐒𝐀𝐘
"Whoever believes in Allāh and the last day then let him speak good or remain silent"
[Bukhari & Muslim]
•If your speech does not bring any benefit to a situation, or could worsen it, then remaining silent is the best.
٢.𝐖𝐇𝐄𝐍 𝐘𝐎𝐔 𝐇𝐀𝐕𝐄 𝐍𝐎 𝐊𝐍𝐎𝐖𝐋𝐄𝐃𝐆𝐄
𝐓𝐎 𝐒𝐏𝐄𝐀𝐊
"Verily, you are those who have disputed about that of which you have knowledge. Why do you then dispute concerning that which you have no knowledge? it is Allāh Who knows, and you know not." [Qur'ān 3:66]
•This Ayah criticises those who argue and dispute without knowledge, just as the Jews and Christians did concerning Prophet Ibrahim. Allāh commanded them to refer what they have no knowledge of to He who knows the seen and unseen matters and Who knows the true reality of all things.
٣.𝐓𝐀𝐋𝐄 𝐂𝐀𝐑𝐑𝐘𝐈𝐍𝐆
Allāh's Messenger (ﷺ) said "The tale-bearer shall not enter paradise." [Sahīh Muslim]
•Do not be the person to spread news or drama that will create enmity between people. it almost always ends up in more negativity.
٤.𝐈𝐍 𝐓𝐇𝐄 𝐇𝐄𝐀𝐓 𝐎𝐅 𝐀𝐍𝐆𝐄𝐑
"Those who spend [in Allāh' Cause - deeds of charity, alms, etc.] in prosperity and in adversity, 𝘄𝗵𝗼 𝗿𝗲𝗽𝗿𝗲𝘀𝘀 𝗮𝗻𝗴𝗲𝗿, and who pardon men; verily, Allāh loves Al-Muhsinin (the good-doers)." [Qur'ān 3:134]
•Speaking out in these times can lead to greater harm and destroy friendship and family relationships.
May Allāh grant us the ability to practice and serve these good traits. آمين
١.𝐖𝐇𝐄𝐍 𝐘𝐎𝐔 𝐃𝐎𝐍'𝐓 𝐇𝐀𝐕𝐄 𝐆𝐎𝐎𝐃 𝐓𝐇𝐈𝐍𝐆 𝐓𝐎 𝐒𝐀𝐘
"Whoever believes in Allāh and the last day then let him speak good or remain silent"
[Bukhari & Muslim]
•If your speech does not bring any benefit to a situation, or could worsen it, then remaining silent is the best.
٢.𝐖𝐇𝐄𝐍 𝐘𝐎𝐔 𝐇𝐀𝐕𝐄 𝐍𝐎 𝐊𝐍𝐎𝐖𝐋𝐄𝐃𝐆𝐄
𝐓𝐎 𝐒𝐏𝐄𝐀𝐊
"Verily, you are those who have disputed about that of which you have knowledge. Why do you then dispute concerning that which you have no knowledge? it is Allāh Who knows, and you know not." [Qur'ān 3:66]
•This Ayah criticises those who argue and dispute without knowledge, just as the Jews and Christians did concerning Prophet Ibrahim. Allāh commanded them to refer what they have no knowledge of to He who knows the seen and unseen matters and Who knows the true reality of all things.
٣.𝐓𝐀𝐋𝐄 𝐂𝐀𝐑𝐑𝐘𝐈𝐍𝐆
Allāh's Messenger (ﷺ) said "The tale-bearer shall not enter paradise." [Sahīh Muslim]
•Do not be the person to spread news or drama that will create enmity between people. it almost always ends up in more negativity.
٤.𝐈𝐍 𝐓𝐇𝐄 𝐇𝐄𝐀𝐓 𝐎𝐅 𝐀𝐍𝐆𝐄𝐑
"Those who spend [in Allāh' Cause - deeds of charity, alms, etc.] in prosperity and in adversity, 𝘄𝗵𝗼 𝗿𝗲𝗽𝗿𝗲𝘀𝘀 𝗮𝗻𝗴𝗲𝗿, and who pardon men; verily, Allāh loves Al-Muhsinin (the good-doers)." [Qur'ān 3:134]
•Speaking out in these times can lead to greater harm and destroy friendship and family relationships.
May Allāh grant us the ability to practice and serve these good traits. آمين
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