The Character of The Bearers (and People) of the Qur’an – by Imaam abu Bakr Muhammad ibn al-Husayn al-Aajurree al-Baghdadi (rahimahullah) (360AH)
The first matter that it befits him to employ is Taqwa of Allah secretly and openly, by exercising caution (wara’) with regards to the sources of his food, drink, dress and earnings.
He is perceptive about his time and the corruptions of its people that he may beware of them regarding his religion.
He concentrates on his own situation, having the aspiration to reform whatever is corrupt in his affairs, guarding his tongue and choosing his words.If he speaks, he speaks with knowledge when he sees speech to be correct. He fears from his tongue things more severe than he fears from his enemy. He imprisons his tongue the way he imprisons his enemy, so that he may be safe from its evil and bad consequences. He rarely laughs at the matters which people laugh, due to the bad consequences of laughter. If he is pleased by something in accordance with the truth, he smiles. He dislikes joking, fearing frivolity: if he jokes, he speaks the truth. He is accommodating in countenance and pure in speech.
He does not allow himself to be praised for qualities he has, how then for qualities he does not have?
He is wary of his self, that it should overcome him for what it desires, of the things that will anger his Master. He does not backbite anyone. He does not look down upon anyone. He does not abuse anyone. He is not happy at the affliction of others. He neither transgresses upon anyone, nor envies them. He does not think the worst about anyone, except for one who deserves it. He loves with knowledge, and hates with knowledge. He speaks about a person’s faults only with knowledge, and remains silent about a person’s real nature with knowledge.
He has made the Qur’an, Sunnah and Fiqh his guide to every good and beautiful quality, guarding all his limbs from what has been forbidden. If he walks, he walks with knowledge. If he sits, he sits with knowledge. He strives hard so that people may be safe from his tongue and hand. He does not behave ignorantly: if someone behaves ignorantly towards him, he is forbearing. He does not oppress: if he is oppressed, he forgives. He does not transgress: if he is transgressed upon, he has patience. He restrains his fury to please his Lord and enrage his enemy. He is humble in himself: when the truth is presented to him, he accepts it, whether from one younger or older.
He seeks status from Allah, not from the creatures. He despises arrogance, fearing for his self from it. He does not (earn to) eat by the Qur’an, nor does he like his needs being fulfilled by way of it. He neither runs with it to the sons of kings, nor sits with it amongst the rich so that they may honour him.
If the people earn plenty from the world without understanding or perception, he earns a little with understanding and knowledge. If the people wear fine luxury, he wears of the halal with that which conceals his private parts. If his circumstances ease, he eases; if they tighten, he tightens. He is content with little, so it suffices him. He bewares for his self from the world that which will make it tyrannical. He follows the obligations of the Qur’an and the Sunnah: he eats food with knowledge; he drinks with knowledge; he dresses with knowledge; he sleeps with knowledge; he has union with his wife with knowledge; he accompanies his brothers with knowledge; visiting them with knowledge, seeking permission to enter upon them with knowledge, and greeting them with knowledge; he treats his neighbour with knowledge.
He imposes strictly upon himself the honouring of his parents: he lowers his wing to them, and lowers his voice before their voices. He expends his wealth for them, and looks upon them with the eye of respect and mercy. He prays for their longevity, and is thankful for them in old age. He is not irritated by them, and does not look down upon them. If they ask for his help in a matter of obedience, he helps them. If they ask for his help in a matter of disobedience, he does not help them, but is gentle with them in his disobedience of them: he shows beautiful etiquette such that they may return from the ugly matter that they intended, that it does not befit them to do. He maintains family relations and despises breaking them. If someone breaks off relations with him, he does not break off relations with them. If someone disobeys Allah regarding him, he obeys Allah regarding him.
He accompanies the believers with knowledge, and sits with them with knowledge. He benefits those who accompany him, being an excellent companion for those whom he sits with. If he teaches another, he is gentle with him. He is not harsh with the one who makes a mistake, and does not embarrass him. He is gentle in all his matters, extremely patient in teaching goodness. The leaner finds comfort in him, and the one sitting with him is joyous at his company. Sitting with him brings goodness. He educates his companions with the etiquettes of the Qur’an and the Sunnah.
If he is afflicted with a difficulty, the Qur’an and the Sunnah are two educators for him. He grieves with knowledge. He cries with knowledge. He has patience with knowledge. He purifies himself with knowledge. He prays with knowledge. He gives zakat with knowledge. He gives charity with knowledge. He fasts with knowledge. He performs the hajj with knowledge. He wages jihad with knowledge. He earns with knowledge, and he spends with knowledge. He eases in matters with knowledge, and tightens in them with knowledge. The Qur’an and the Sunnah have taught him his manners. He looks through the pages of the Qur’an in order to teach himself manners, and he is not pleased for himself to fulfil with ignorance the obligations imposed by Allah. He has made knowledge and understanding his guide to every goodness.
When he studies the Qur’an, it is with the presence of understanding and intelligence: his aspiration is to understand that which Allah has imposed upon him of following His commands and avoiding His prohibitions. His aspiration is not: when will I complete the soorah? His aspiration is: when will I be enriched by Allah, so that I am in no need of other than Him? When will I be of the pious? When will I be of those who excel? When will I be of those who have total tawakkul? When will be of those who humble themselves? When will I be of the patient ones? When will I be of the truthful ones? When will I be of the fearful ones? When will I be of the hopeful ones?
When will I have non-attachment to the world? When will I have yearning for the Hereafter? When will I repent from sins? When will I recognize the widespread favours? When will I be grateful for them? When will I understand from Allah His address? When will I understand what I recite? When will I overcome my self regarding its base desires? When will I strive in Allah’s cause with a true jihad? When will I guard my tongue? When will I lower my gaze? When will I guard my chastity? When will I be ashamed before Allah with true shame? When will I be preoccupied with my faults? When will I reform the corruptions in my life? When will I call my self to account?
When will I take provision for the Day of Resurrection? When will I be pleased with Allah? When will I have trust in Allah? When will I be admonished by the warnings of the Qur’an? When will I be preoccupied with His remembrance away from remembrance of other than Him? When will I love what He loves? When will I hate what He hates? When will I be sincere to Allah? When will I purify my deeds for Him? When will I reduce my vain hopes? When will I prepare myself for the day of my death, when my remaining term shall have vanished? When will I build the life of my grave? When will I reflect upon the Standing and its severity? When will I reflect upon my solitude with my Lord? When will I reflect upon the Return?
When will I beware that which my Lord has warned me of: a Fire whose heat is severe, its depth great and its grief lengthy. Its inhabitants do not die that they may rest; their sins are not forgiven; their tears are not shown mercy. Their food is zaqqoom, and their drink is boiling water. Every time their skins are roasted, they are replaced with new ones so that they may taste the punishment. They regret when regret does not benefit them, and they bite upon their hands in sorrow at their falling short in obeying Allah and their embarking upon the disobedience of Allah.
Thus, one of them says, ”Alas! If only I had sent something forward for my life!” (89:24)
Another says, “My Lord, return me! It may be that I work righteousness in what I have neglected!” (23:99-100)
Another says, “O woe to us! What is the matter with this Book? It does not leave a minor or major matter, except that it counts it!” (18:49)
Another says, “O woe to me! If only I had not taken so-and-so as a close friend!” (25:28)
Another group of them says, with their faces turning in different kinds of punishment, “Alas! If only we had obeyed Allah, and obeyed the Messenger!” (33:66)
So this is the Fire, O assembly of Muslims! O Bearers of the Qur’an! Allah has warned the believers of it in more than one place in His Book, out of mercy from Him towards the believers. Allah, Mighty and Majestic, said. “O you who have believed! Save yourselves and your families from a Fire whose fuel is people and stones. Upon it are angels, stern and severe: they disobey not Allah in what He commands them, and they do as they are ordered.” (66:6)
He, Mighty and Majestic, also said, “O you who have believed! Fear Allah, and let each soul see what it has sent forth for tomorrow; and fear Allah: truly, Allah is Aware of what you do.” (59:18)
He then warned the believers against being heedless of what Allah has obligated upon them and what He has entrusted to them not to lose, and to guard His limits that He has entrusted to them, and not to be like the others who rebelled against His command and so He punished them with different types of punishment. Thus He, Mighty and Majestic, said, “And do not be like those who forgot Allah, so He caused them to forget themselves: they are truly rebellious ones.” (59:19)
He then informed the believers that the people of the Fire and the people of the Garden are not equal, saying, “Not equal are the people of the Fire and the people of the Garden: the people of the Garden, they are the truly successful ones.” (59:20)
Thus, when the intelligent believer recites the Qur’an, he presents himself to it, so it becomes like a mirror in which he sees which of his actions are beautiful and which are ugly. Thus, whatever his Master warns him against, he is wary of it; whatever He instils fear regarding its consequences, he fears; whatever his Master encourages him in, he desires it and hopes for it.
Thus, whoever fits this description, or close to this description, he has recited it as it should truly be recited, and has attended to it as it should truly be taken care of. The Qur’an becomes for him a witness, intercessor, comfort and support. Whoever has these qualities benefits himself and benefits his family, and returns with every goodness upon his parents and his children in this world and the Hereafter.
From ‘The Character of The Bearers (and People) of the Qur’an’ Chapter 4 by Imaam abu Bakr Muhammad ibn al-Husayn al-Aajurree al-Baghdadi (rahimahullah) (360AH)
10 Ways to Escape the Envy of the Envious Person – from the works of Imam Ibnul-Qayyim(rahimahullaah) – relayed by Abu ‘Abdillaah Hassan as-Somali (hafidhahullaah)
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
From the works of Imam Ibnul-Qayyim(rahimahullaah),
- No doubt, the envier (haasid) can harm the one whom he envies.
- Soorat al-Falaaq comprises seeking refuge in Allaah from every evil in this world!
- If you fear Allaah, their plots and plans will never harm you.
- The harm of the haasid will eventually come back to strike him.
- Imam Maalik (rahimahullaah) said: “Whatever is done for Allaah, it will remain. Whatever is not will perish.”
- Rectification starts with the person himself, then his family, and so forth; not as the khawaarij do by blaming the Muslim rulers for their own errors and sins.
- Giving sadaqah has a great effect in repelling the evil eye (al-’ayn); it’s very rare that someone who is a MuHsin and gives sadaqah, sacrificing for the sake of Allaah ‘Azza wa Jall, it’s rare that this type of person is affected in this way.
- If you fear Allaah, Allaah will make the creation fear you.
The 10 Ways - point-by-point – to escape the envy of the envious person:
1- Seeking refuge in Allaah from the evil of the haasid (the envious one).
2- Fearing Allaah, Subhanahu wa Ta’aala.
3- Being patient when dealing with this enemy, and not wasting time via confronting him or arguing with him.
4- Tawakkul (relying on Allaah).
5- Don’t even allow your heart to become occuppied with the envier’s foolishness, and try your best to erase it from your thoughts.
6- Turning to Allaah and being sincere to Allaah, and making the love of seeking Allaah’s Pleasure and repenting to Allaah one’s main primary concern.
7- Repenting to Allaah for sins which allowed the enemy to gain asendancy over him; no one is given the ability to overpower a slave except due to that’s slave’s sins (sins he knows of and the sins he may not know of).
8- Giving sadaqah and treating others well.
9- Repelling the evil with good - and this is from the most difficult upon the soul.
10- Implementing and actualizing Tawheed, which in reality encompasses everything that has preceded, and it revolves around it. And for one to actualize Tawheed, he must learn it. One should learn Tawheed and the right of Allaah upon His slaves.
For the proofs and details, Maa-sha`Allaah, listen to the highly beneficial audio @ http://wp.me/p2sNCV-2EO
Post Courtesy: Maher ibn Ahmad Attiyeh al-Maqdisi via SalafisOfFlorida mailing list
The Importance Of Rectifying One’s Character
Shaykh ‘Abdullaah al-Bukhaaree
The following is the transcription of the Speech of the Shaykh
You can watch the video with english subtitles @ my audio blog – http://wp.me/p2sNCV-1im
And here I take my chance [to say that] some brothers, may Allaah bless you… And sadly I say this after experiencing the situation of many students and brothers, may Allaah guide them. And this is the advice of someone who is concerned and [this is] an admonition to those want to be admonished. Some brothers – may Allaah grant them success and guide them to the Sunnah – are divided into [diffirent] categories:
A category who was a disbeliever or he fell into disbelief before and was upon disbelief. Then Allaah blessed him with Islaam and He guided him to the Sunnah. This is a blessing! Right?
Another category who was originally a Muslim, but he was upon deception, misguidance and he was neglectful towards Allaah – Jalla wa ‘Alaa –. Then Allaah guided him to the Sunnah and steadfastness.
And a category who grew up – and all praise is due to Allaah – upon goodness and wellbeing between Ahlus-Sunnah, adopted their manners and learned from their knowledge. Is this clear?
As for the first and second category: there is no doubt that it is a great blessing that Allaah has blessed him with Islaam and the Sunnah. This is a great blessing which is priceless! But sadly… I say: it is sad and regrettable that the remnants and the previous characteristics (traits) of disbelief or the characteristics of disobedience, which he was upon, remain. Like: having bad thoughts, cheating, deceit, lying, nameemah (carrying tales from one person to another to cause problems between them), craftiness, and other corrupt characteristics. That this remains with him after his adhering to the Sunnah, and he doesn’t strive to rectify this! And this is what leaves many and great flaws. In fact, this is sometimes a cause of scaring away people who are coming to the Sunnah, by way of inherited characteristics. Right?
This is why the Prophet – sallallaahu ‘alayhi wa sallam – said:
“You are a man who has Jaahiliyyah (pre-islamic ignorance) in him.”
And when some of them called upon eachother with: “O Ansaar!”, “O Muhaajireen!”, he (i.e. the Prophet) said:
“Is it with the calls of Jaahiliyyah that you call, and l am still amongst you?! Leave it! For verily, it is something rotten.”
So it’s not permissible… It is obligatory upon the one who adheres to the Sunnah to adopt the manners of Ahlus-Sunnah and to learn that which the Sunnah indicated from the noble qualities of character, good manners and good ways! By Allaah, I have been in touch with this matter and I have lived through it. And many of the disputes between the students of the one manhaj, the Sunni Salafi [manhaj]; i say: the cause of the animosity between some brothers goes back to things like this. And Allaah knows what they plot by night! And even if this is hidden for you; it is inevitable that it becomes apparent in his slips of the tongue and the characteristics of his deeds.
So it is obligatory upon the human being, o brothers, that he rectifies, that he repents, that he returns, that he reconsiders himself and that he rectifies the path he walks upon. But as for remaining with these characteristics… When the Prophet – sallallaahu ‘alayhi wa sallam – came with Islaam, the people were in Jaahiliyyah, and this is an apparent and clear thing. Right? There was zinaa (fornication, unlawful sex), shirk (polytheïsm), sihr (magic), ribaa (usury), qimaar (gambling), etc… Corrupt and deviant characteristics! But there were some good manners which they were upon, like bravery, generosity, hospitality, being good towards the needy, etc. Right? Then Islaam came and confirmed these good manners and prohibited the opposite. And it fought against and removed all these bad manners. Right?
So it’s not permissible for you, o brother… And I am not someone who reveals the secrets of the people, but know yourself, sit with yourself and call yourself to account, o brother! Didn’t ‘Umar – may Allaah be pleased with him – say: “Call yourself to account before you are called to account.”? Didn’t he say this? “Weigh your deeds before your deeds are weighed.”? ” The wise man is the one who calls himself to account and does deeds to benefit him after death; and the foolish person is the one who subdues himself to his temptations and desires and seeks from Allah the fulfillment of his vain desires.”
Sit and call yourself to account, o brother! It is obligatory that we leave these bad characteristics. So what is the correct? What is the alternative? The Sunnah – and all praise is due to Allaah – is infallible. And this is why the scholars have paid attention to making people aware of these noble manners and warning against the opposite by way of books and writings. In the Saheeh of Imaam al-Bukhaaree there is Kitaab al-Adab, Kitaab ar-Riqaaq and other than that. In fact, Imaam al-Bukhaaree has written a separate book called al-Adab al-Mufrad. Right? Look, o brother, look at and read these characteristics and prophetic manners. Abu ash-Shaykh has written a risaalah about the character of the Prophet sallallaahu ‘alayhi wa sallam –. Read, o brother! Learn! A person is not born a scholar!
But as for staying with us, constantly accompanying, until we die?! When will we rectify?! When will we ask forgiveness?! When will we repent?! So in adhering to the Sunnah there is good. And in transgressing the Sunnah there is evil.
And beware from ascribing your disgraceful statements or manners… And I don’t intend someone specifically here, pay attention! Rather [I am speaking] generally. That the person ascribes his disgraceful manner or deed to the Sunnah. Beware! Or you will become an enemy of the Messenger of Allaah – sallallaahu ‘alayhi wa sallam –, falsely ascribe something to him and become one of the liars upon him. The meaning is not, “Whoever narrates from me a narration that he sees or is seen as a lie; he is one of the liars.” Yes, he is included in the text, and [also] the fabricator upon the Sunnah [is included], because he ascribes this deed to the Sunnah, so he is a liar upon the Messenger of Allaah – sallallaahu ‘alayhi wa sallam –.
So beware, O may Allaah protect you, because verily I have advised you! And to Allaah we return. May Allaah raise the rank of the Messenger of Allaah, his family and his Companions and grant them peace.
Translated by Yâsîn Abu Ibrâhîm @ https://twitter.com/y4s1nne
- Have Good Character And Don’t Be Greedy – Abu ‘Abdis Salaam Siddiq Al Juyaanee [Mp3|En]
- The Importance Of Good Character with Regards To ad-Da’watus Salafiyyah – Mustafa George [Mp3|En]
- The Salafis’ Actualization and Execution Of Good Character – Abu Uwais Abdullah Ahmad [Mp3|En]
- Upright Moral Character – Few stories from the life of our Sheikh Ibn Uthaymeen – Abu Muhammad al Maghribee (mp3/english)
- Which is better, good character which is inborn or the good character which is sought after and attained? – Abu Muhammad al Maghribee (mp3/english)
- Good Manners in Dealing with the Creation – Abu Muhammad al Maghribee (mp3/english)
The Ruling on the Statement: “He Was the Qur`an Walking on the Earth” – Shaikh Rabee bin Hadee al-Madkhalee
Bismillaah Al-Hamdulillaah wa salatu wa salaamu ‘ala rasulullaah
The Ruling on the Statement: “He Was the Qur`an Walking on the Earth”
Shaikh Rabee bin Hadee al-Madkhalee (hafidhahullaah)
Translated by: Abu ‘Abdis Salaam Siddiq Al Juyaanee @ salafyink.com
We hear the tongues of some of the lecturers (when describing the character) of the Messenger of Allaah (sallallaahu alaihi wa sallam), “He was the Qur`an walking on the Earth.” Meaning, he implemented the rules and regulations of the Qur`an. What is the ruling of this statement?
Shaikh Rabee bin Hadee al-Madkhalee (hafidhahullaah) answered:
It is incumbent that we say, “His character was the Qur`an,”  like ‘Aa`isha (radiAllahu ‘anha) said. The Qur`an is the speech of Allaah and not created; whereas Muhammad is a human being who is created.
It is not incumbent (nor proper) to say, (“He was the Qur`an walking on the Earth“) or things similar to this. This is because we are at war with the Mu’tazilah and other than them over their statement that the “Qur`an is created,” so how can we (the people of the Sunnah) utter statements like this?!
We say the Messenger of Allaah (sallAllaahu alaihi wa sallam) implemented the rules and regulations of the Qur`an, and his (sallAllaahu alaihi wa sallam) character emanated from the Qur`an; he (sallAllaahu alaihi wa sallam) acted in accordance to it and believed in it. This statement, (“He was the Qur`an walking on the Earth,” conceptually comes) from the western slogans which (people) blindly follow. And Allaah knows best.
1- Collected by Muslim
If Allah test a person does it means He loves him?
Explained by Shaykh Sulayman Ruhaylee
The questioner says: If Allah loves a person He tries him with adversity, therefore if a person is befallen with misfortune is this proof that Allah loves this Muslim?
Shaykh Sulayman Ruhaylee:
Pay attention brothers. Trials and tribulations, as it relates to them in general, have reasons.
The first reason is due to the deficiency of the person because of his sins. So he will be afflicted with calamities due to his sins.
And the second reason is the shortcomings of the Muslim. Meaning: Allah desires for the slave a position in paradise but he is not able to reach it by his actions. Thus Allah says to the Angels; pour down upon him calamities in abundance. This is in order to raise his status; and these are two affairs.
And if a calamity befalls a person then he should have a good thought about his Lord and a bad thought about himself. So when he looks from his own perspective he says: “This is from my sins.” And we all make mistakes. (And looking at it in this way) will allow him to leave off the sin. And when he looks at the situation as it relates to Allah the Glorified and Exalted he says: “Perhaps Allah wants good for me, perhaps Allah wants a high position (in paradise) for me.”
Some of the scholars; we have heard them say; the individual as it relates to himself he views it due to his sins, and as it relates to others he views it due to them being elevated in status. Meaning, if a trial befalls you then you view that you have been afflicted based upon your sins. And if a trial befalls your brother then you view it as Allah desires to elevate his status, this is from the angle of having a good thought about your brother. And this is a good affair.
Some of the people, when a calamity befalls his brother they add to the calamity. Rather than giving them condolences and improving the situation, they inflict more punishment. If the person’s child dies, if the person is in an accident, he comes and says: “Brother this is from your sins!”
And this is incorrect, even if the statement could be true. Rather he should improve the situation and give him condolences and approach him with good manners and say: “O my brother, there are some trials that contain a reward which was not sought after, so it they occur they are better for the person.” For example the death of a child; the death of a child contains a great reward but this reward is not sought after. “The person does not want for his child to die, but if he dies there is a great reward. A house will be built for him in paradise. And I hope that this will be the case for you as it relates to your trial.” “And we are deficient, and we are sinners, perhaps we have committed some sins and Allah desires to pardon us for our sins; and all praises belong to Allah.” (He should say) something along these lines.
Translated by Rasheed ibn Estes Barbee
Masjid Tawheed wa Sunnah, Durham, NC
The Manners of Laughing
فائدة .. التبسم والضحك
Benefit…smiling and laughing
The Noble Sheik Abu Abdullah Abdur Rahman ibn Sa’dee, may Allah have mercy upon him, said
“Therefore Sulaiman peace and blessings are upon him, heard her (the ant’s) statement and he understood it,
“So he (Sulaiman) smiled, amused at her speech” (Chapter 27 verse 19)
So he admired her advice to her nation and the good way she expressed herself. And this is the condition of the Prophets, may Allah’s peace and blessings be upon them, they had complete manners and they would show admiration or be impressed at the right times although their laughter would not go beyond a smile. Such was the Messenger of Allah peace and blessings are upon him, most of his laughter was (only) smiling.
Because verily boisterous laughing ( القهقهة ) is a sign of foolishness and bad manners and not smiling and being impressed at those things that are impressive is a sign of vile character and arrogance; and the Messengers are free from such a thing.
End of Sheik’s speech
All praise is due to Allah, and may exaltation and safety be granted to Muhammad, his family, his companions, and those who aid them. To proceed:
Two nights ago, Shaykh, Dr. Ahmad Bazmool, may Allah protect him from evil, gave a stern, yet, heart-warming advice to those in attendance at the annual “Muhammad b. Abdul-Wahhaab Educational Seminar in Makkah.”
His advice touched on the topic: “How Students Should Interact with One Another.” The point I want to highlight is when he mentioned to us about overlooking things and letting them go for the sake of Allah. He mentioned that we as students, [and others], must learn to overlook and let personal and trivial issues go.
He mentioned a story about one of our elder and noble scholars, Dr. Rabee’ al-Madkhalee, may Allah preserve him, and how people have approached him saying: “Shaykh, I used to speak ill of you and warn people to keep away from you, etc.” Shaykh Ahmad mentioned that Shaykh Rabee’ would simply say: “Have you repented [for what you believe you have done wrong]? Then the affair is finished.” He would then honor him as a guest as though nothing ever happened. That’s the Sunnah.
[Subtle Methodology Point]
Shaykh Ahmad also mentioned that overlooking things is related to personal matters, not religious ones. He mentioned a hadith about how men would approach the Messenger of Allah, may Allah exalt his mention and grant him safety, and hold him by the collar when requesting things, and he wouldn’t become angry. However, when Allah’s legislation was violated, he would become angry.
He (Shaykh Ahmad) also mentioned a narration of the great Imaam, al-Awzaa’ee [d. 157 AH], may Allah have mercy on him, wherein he did not greet a man, but instead told him: “If my issue with you was personal, I would have greeted you, however, I did not greet you due to religious matters you have violated.”
[Time is Ticking]
On the authority of Aboo Moosaa al-Ash’aree, may Allah be pleased with him, the Messenger of Allah, may Allah exalt his mention and grant him safety, said, “Allah looks over his slaves in the middle of night, in the middle Sha’baan, and he forgives all of His creation, except for polytheists and the those involved in disputes.” [Authenticated by Imam al-Albaanee, Saheeh Ibn Majah, #1390]
Noble reader, realize that the middle of Sh’abaan is rapidly approaching, so I encourage all my brothers and sisters to not be from those involved in personal disputes on such a blessed night. I encourage you to try your best, for the sake of Allah, in resolving any ongoing disputes with one another.
To conclude, I ask Allah, the Most High, to make us from those who are forgiving to our brothers and sisters, just as I ask Him to make our brothers and sisters forgiving to us. Indeed, He is All-Capable of answering our supplications.
And I emphasize at the end of this article that all praise is for Allah.
A Practical Illustration of the Quality of Al-Amaanah (Returning the Trust) From Abdullah Ibn Al-Mubaarak
Al-Hasan bin Arafah said:
Ibn al-Mubarak said to me, “I borrowed a pen in the land of Shaam and then went to return it. However, when I approached Marw (after leaving Shaam), I noticed it was still with me [he must have forgotten]. So I returned to Shaam until I returned it to its owner.”
Al-Siyar of al-Dhahabi (8/395).