[Taken from: “Upright Moral Character”, by Ibn ‘Uthaymeen, p. 49]
Regarding the hadeeth where the Prophet (sallAllahu ‘alayhi wa sallam) said:
“Do not look down on any act of kindness, even if it is just meeting your brother with a pleasant smile on your face.” [Sahih Muslim]
Ibn ‘Uthaymeen said:
“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.
However, were you to frown upon the people, they would stay away from you and not feel comfortable sitting with you nor talking to you.
You may even become afflicted with a dangerous condition: high blood pressure. Having a tranquil chest and a pleasant smile is the most wholesome remedy and the best preventative measure for this condition. For this reason, physicians advice people who have this condition to stay away from what disturbs and angers them, since those things only agitate this condition.
A pleasant smile actually has a remedial effect on this condition, since it leads to a tranquil chest, and it causes others to love you.”
[Taken from: “Upright Moral Character”, by Ibn ‘Uthaymeen, p. 49]
In the Name of Allaah, the All-Compassionate, the Ever-Merciful
All praise is due to Allaah, the Lord of all that exists, and may He raise the rank of His last Prophet and Messenger, Muhammad ibn ‘Abdillaah, and that of his family and Companions, and may He grant them all peace.
Upright moral character is an integral part of the correct implementation of the Religion of Islaam. In fact, it is so essential and important that the Messenger of Allaah (may Allaah raise his rank and grant him peace) said about it:
“There is nothing heavier in the Scales
(on the Day of Judgment) than good character.” 
And the Prophet (may Allaah raise his rank and grant him peace) was our role model and the premier example of a man who displayed the finest possible character. About him, Allaah, the Exalted, has said:
“Verily, in the Messenger of Allaah you have a fine role model.“
[Soorah al-Ahzaab 33:21]
Ibn al-Qayyim (may Allaah have Mercy on him) summarized the extent of his noble manners by saying:
The Prophet (may Allaah raise his rank and grant him peace) used to greet the children when he passed by them. Sometimes, a little girl would take him by the hand and he would allow her to lead him wherever she wanted. He (may Allaah raise his rank and grant him peace) used to lick his fingers after eating. He (may Allaah raise his rank and grant him peace) would be in the service of his family when at home. Never would he become angry because of something personal. He (may Allaah raise his rank and grant him peace) used to repair his own sandals and mend his own torn clothes. He would milk his goat himself for his own family. He would feed his own camel. He used to eat with his servants, sit in the company of the poor people, and personally take care of the needs of widows and orphans. He would be the one to initiate the greeting when meeting people. He would respond to the humblest of invitations. He (may Allaah raise his rank and grant him peace) lived a very modest lifestyle, a man of soft manners, naturally kind, easy to get along with, having a pleasant smile on his face, gracefully humble, extremely generous but not wasteful, soft-hearted and gentle in his dealings with each and every Muslim, lowering the wings of humility to the believers, bearing their companionship in such a gentle way. 
In a time when the West pushes its deficient values and misguided moral codes on the cultures of the world, it is imperative that Muslims realize the completeness of the guidance of the Messenger of Allaah (may Allaah raise his rank and grant him peace), and realize that our true honor and distinction among the nations, as well as our success in the Hereafter, lies in embracing his guidance, in all affairs of belief and action.
Based on the scholars’ continual advice to the Muslim youth, combined with the specific need that Muslims in the West have to understand and implement upright moral character, the importance of this book and the need for its translation into the English language becomes crystal clear. And what better guidebook than one based on the character of the Messenger of Allaah (may Allaah raise his rank and grant him peace), authored by an exemplary scholar like Shaykh Ibn al-’Uthaymeen, known for his outstanding manners!
 Found in: Jaami’ at-Tirmithee (2002); Sunan Abee Daawood (4766); Musnad Ahmad (6/442,446,451-452); Musnad at-Tayaalisee (1071); al-Muntakhab min Musnad ‘Abd ibn Humayd (204); Saheeh Ibn Hibbaan (481); al-Musannaf (25711) of Ibn Abee Shaybah; al-Adab al-Mufrad (270); as-Sunnah of Ibn Abee ‘Aasim (783); Shu’ab al-Eemaan (7638-7640); Mu’jam as-Sahaabah (2/251); Sharh as-Sunnah (3496); Sharh Mushkil al-Aathaar (5190); al-Jaami’ li Akhlaaq ar-Raawee (815); ash-Sharee’ah (898); Taareekh Dimashq (57/94-95); on the authority of Aboo ad-Dardaa’ (may Allaah be pleased with him).
Authenticated in: Jaami’ at-Tirmithee (3/536); Kashf al-Khafaa’ (100); Silsilatul-Ahaadeethis-Saheehah (876).
 Madaarij as-Saalikeen (3/111-112)
- [Buy] Readings from Upright Moral Character of Shaykh ‘Uthaymeen (4 MP3s) – troid.ca – (audio companion to the book) – Excellent One, Buy and download mp3
- The Status of Manners in Islaam – Abu Muhammad al-Maghribee (mp3/english)
- An Example of Shaykh Ibnul-’Uthaymeen’s Beautiful Manners in Giving Da’wah
- Shaykh Ibn ‘Uthaymeen and the Speeding Ticket
- The Reality of Character and Manners, and how Ahlul Bid’ah distort the true meaning of Akhlaaq
- How to Acquire Good Manners – by Shaykh Muhammad Saleh Al Uthaymeen
This is a chapter from the book “Makaarim-ul-Akhlaaq” (pg. 32-35) [Dar-ul-Watan Lin-Nashr] By Shaikh Muhammad bin Saalih Al-‘Uthaimeen, prepared and arranged by Khaalid Abu Saalih
- Good Manners and Form (Al-Adab) – Sahih Bukhari
- General Behaviour (Al-Adab) – Sahih Muslim
By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751) -Rahimullaah- said:
Bukhari mentions in his ‘Saheeh’ from Wahab bin Munnabih that it was said to him: ‘Is not ‘La ilaha ‘illa Allaah’ the key to Paradise?’
He said: ‘Of course, however there is no key except that it has teeth, so if a key is brought which has teeth then it will be opened, otherwise it will not open.’
Ibn Qayyim continues:
‘Allaah Subhanahu has placed keys for everything that is necessary, and they open the way, so Allaah made purification the key for prayer, as the Messenger -sallAllaahu alayhi wa sallam- said:
‘The key to prayer is purification.’ [Saheeh al-Jamia as-Sagheer No.5885] .
- Ihram is the key to Hajj,
- Truthfulness is the key to righteousness,
- Tawheed is the key to Paradise,
- Asking good questions and being attentive is the key to knowledge,
- Patience is the key to victory and triumph,
- Gratitude is the key to increase of provision,
- Remembrance of Allaah is the key to having loyalty to Allaah and His love,
- Taqwa (piety) is the key to success,
- Fervent desire and dread of Allaah is the key to being successful,
- Dua’ (Supplicating) is the key to being responded to,
- Zuhd (Abstaining from the luxuries of the world) is the key to desiring the Hereafter,
- Reflecting about that which Allaah calls His slaves to is the key to Eemaan (having faith),
- Making the heart accept Islaam and making it secure for Allaah and having sincerity for Him by having love and hate and fulfilling His commands and leaving the prohibitions is the key to going in front of Allaah,
- Pondering upon the Qur’aan, and imploring Allaah before dawn and not sinning is the key to giving the heart life,
- Being kind to the worshippers of the Creator and striving to benefit His worshippers is the key to obtaining mercy,
- Striving to seek forgiveness from Allaah and Taqwa (piety) is the key to Rizq (provisions),
- Obedience to Allaah and His Messenger is the key to honour,
- Longing for the Hereafter is the key to being prepared for the Hereafter,
- Fervent desire for Allaah and the Hereafter is the key to all goodness,
- Love for the world, continuously longing for it and turning away from the Hereafter is the key to all evil.
This is a great matter from the most beneficial chapters of knowledge, namely knowing the keys to goodness and evil.’
[Taken from: ‘Haadi al-Arwaaha ila Bilaad al-Afraaha’ by Ibn Qayyim vol 1 p.139]
Presented By Abu `Abdillaah Hasan as-Somaali
Transcribed By Umm Moosaa Bilan Hashi
Listen or Download Audio @ http://wp.me/p2sNCV-2pN
Indeed all praise is due to Allaah subhannahu wa ta a’la. We praise Him as He deserves to be praised. And we seek His aide and His assisstance and we ask His Forgiveness. We seek refuge with Allaah subhannahu wa taa’la from the evil of our own selves and from the evil of our wicked actions. Whomsoever Allaah subhannahu wa ta a’la guides then none can misguide and whomsoever Allaah subhannahu wa ta a’la misguides then none can guide. I testify that none has the right to be worshipped in truth, except Allaah subhannahu wa ta a’la. And I testify that Muhammed صلى الله عليه وسلم is His Slave and His Messenger.
In shaa Allaah ta a’la for today’s lecture, Read more…
Imam Ibn al-Qayyim, Ar-Rooh, p. 79.
Translated by Ahmed Abu Turaab @ http://wp.me/p23HnI-38
Ibn al-Qayyim said,
‘Avoid those things that necessitate the punishment of the grave.
And from the most beneficial of them is that when a man wants to sleep, he sits for an hour, for the Sake of Allaah, calling himself to account over the things that he has lost and gained during that day of his. Then, between him and his Lord, he renews his sincere repentance over those things that he lost, and sleeps on that repentance, firmly resolving not to return to the sin when he wakes up–and he does this every night.
So if he dies on that night of his, he would have died upon repentance and if he wakes up, he will wake up going towards action, pleased with the postponement of his appointed time so that he can turn to his Lord and set right what he missed out on.
And there is nothing more beneficial for the servant than this sleep, especially when he follows that [i.e., his resolve to renew his repentance] up with the remembrance of Allaah, performing those sunnahs which have been reported from the Prophet of Allaah when going to bed, [doing so] until sleep overtakes him.
So whoever Allaah wishes good for, He will grant him the success to do that. And there is neither movement, nor power except through Allaah.”
Ar-Rooh, p. 79.
- From the Secrets of Fatiha and What it Contains – Ibn Qayyim aj-Jawzeeya (salaf-us-saalih.com)
- The Pleasure of Sinning or the Pleasure of Repenting? (sinsinislam.wordpress.com)
Ad-Daa wad-Dawaa, pp. 91-92, slightly edited.
Translated by Ahmed Abu Turaab
Ibn al-Qayyim said, “So it may become impossible for him to pronounce the shahaadah, as many people have witnessed happen to those on the deathbed, such that it was said to some of them:
“Say Laa ilaaha illallaah.” So he replied, “Aaah! Aaah! I cannot say it!”
And it was said to another, “Say Laa ilaaha illallaah.” So he replied, “King! Rook! Checkmate!” and then he passed away.
And it was said to another, “Say Laa ilaaha illallaah.” So he started singing irrationally, saying, ‘Taatinaa tinintaa, [no meaning, just irrational singing]’ and then passed away.
And the same was said to another, so he replied, “And how will what you are saying help me when I left no sin except that I committed it?” and then he passed away without saying it.
And the same was said to another, so he replied, “And how will that benefit me? And I don’t know if I have ever prayed a single time to Allaah?” and then he passed away without saying it.
And the same was said to another, so he replied [talking about himself], “He is a disbeliever in what you say,” and then he passed away.
And the same was said to another, so he replied, “Every time I want to say it my tongue withholds.”
And someone who was present at the death of someone who would beg told me that [they told him to say the shahaadah] so he started saying, “For Allaah’s Sake. A penny for Allaah’s Sake,” until he passed away.
And a trader told me that he was present when one of his relatives was on his deathbed, so they told him to say Laa ilaaha illallaah and he was saying, “This piece is cheap. This is a good buy. This is such and such,” until he passed away.
So if the devil has gained mastery over the servant in the state when his mind is present and his strength [is also present] and he has complete cognizance, and has employed him in committing whichever acts of disobedience to Allaah he wants him to do, and has made him unmindful of the remembrance of Allaah the Most High, and has paralysed his tongue from remembering Him and his limbs from obeying Him–then what does one think will be the case when his strength breaks down and his heart and soul become preoccupied with the death pangs that he is in?
And [all the while] Shaitaan will have gathered all of his strength and determination and assembled everything that he is capable of to avail his opportunity concerning him–for that is the last action.
So the strongest his Shaitaan will be against him will be at that time, and the weakest he [i.e., the person] will be will be at that time.
So who do you think will be safe from that? So it is there that, “Allaah keeps firm those who believe, with the firm word [i.e., 'the firm word' is Laa ilaaha illallaah], in the worldly life and in the Hereafter. And Allaah sends astray the wrongdoers. And Allaah does what He wills.” Ibraaheem 14:27
So how can someone whose heart Allaah has made heedless from His remembrance and who has followed his desires and whose affair is ever [in] neglect be granted the success to have a good ending?
Thus far away–the one whose heart is distant from Allaah the Most High, heedless of Him, worshipping his own desires, a slave to his lusts, his tongue dry from ever remembering Allaah [i.e., not moist with His remembrance], his limbs incapacitated from obeying Him actively working to disobey Him–far away [is such a person] from being granted the success to have a good ending.”
Ad-Daa wad-Dawaa, pp. 91-92, slightly edited.
- Seeking refuge in Allaah from the evil of one’s soul and from the evil of Shaytan and his shirk (shayaateen.wordpress.com)
- Praise be to Allaah Who has diminished Shaytan’s evil thoughts to just a whisper (shayaateen.wordpress.com)
- From The Foundations of Evils (salaf-us-saalih.com)
From the Secrets of Fatiha and What it Contains
By Shaykh ul –Islaam Ibn Qayyim aj-Jawzeeyah as-Salafi -Rahimullaah-
Translated by Abbas Abu Yahya
Shamsuddeen Muhammad bin Abee Bakr Ibn Qayyim aj-Jawzeeyah (d.751 A.H.) -Rahimullaah- said:
‘The human being has two strengths:
- The strength of researched knowledge.
- And the strength of practical firm determination of actions.
A human’s complete happiness is dependent upon the perfection and completion of the two strengths of knowledge and firm determination of actions.
As for the perfection and completion of the strength of knowledge, then this is achieved
- by knowing his Creator and his Originator,
- knowing His Names and Attributes;
- by knowing the path which leads to Him, and
- by knowing what causes weakness in following that path, and
- by knowing himself and his shortcomings and mistakes.
Having awareness of these five points, leads the human to achieve perfection in the strength of knowledge. The most knowledgeable of the people are those who know and understand these points the most.
As for the perfection and completion of the strength of practical firm determination of actions, this can only be achieved by complying with the rights of Allaah -Subhanahu- which He has over the slave, and the slave fulfills them with Ikhlaas (sincerity), truthfulness, faithfully, being righteous and by following and testifying to Allaah’s favours upon the slave of Allaah.
The slave has shortcomings in fulfilling Allaah’s rights, and so is ashamed to face Allaah with what (little) he has from servitude to Him. The slave knows that his servitude to Allaah is less than that which Allaah is worthy of, in fact it is even less and lesser than that. There is no way for him to perfect these two strengths except with Allaah’s help. Allaah guides him to the straight path to which He guided, His ‘Aawliyaa and those who are close to Him. Allaah averts him from going off the path (Siraat), through either becoming corrupted in his strength of knowledge, and he falls into misguidance, or from his strength of actions, which obligates anger upon him.
The Principles of Guidance in Sooratul – Fatiha
The complete happiness of a human cannot be achieved except with a combination of these matters, and they are included in Sooratul Fatiha and these matters are arranged in the best way, so the saying of Allaah Ta’ala: <<All praise belongs to Allaah, the Lord of all the worlds * The Most Beneficent, the Most Merciful. * The Only Owner (and the Only Ruling Judge) of the Day of Recompense (i.e. the Day of Resurrection)>> comprises the first principle, which is knowing about Allaah and His Names, His Attributes and His Actions.
The Names mentioned in this Soorah are the principle names of Allaah’s Beautiful Names, which are; the Name ‘Allaah’, ‘ar-Rabb’ (The Lord) and ‘ar-Rahmaan’ (The Most Merciful).
- The Name ‘Allaah’ comprises the attributes of al-Ulooheeya (worship).
- The Name ‘ar-Rabb’ comprises the attributes of Roobubeeyah.
- The Name ‘ar-Rahman’ comprises the attributes of Beneficence, generosity and Kindness.
The meanings of the Names of Allaah revolve around this.
As for Allaah’s saying:
<<You (Alone) we worship, and You (Alone) we ask for help (for each and everything)>> : This is knowing the path leading to Allaah, which is none other than worshipping Him Alone with what Allaah loves and is pleased with, and seeking aid from Him whilst worshipping Him.
As for His saying: <<Guide us to the Straight Way >> this comprises the explanation that the slave of Allaah has no way to his own happiness except by Isteeqamah (being upright) on the Siraat al-Mustaqeem (the straight path). There is no path for him to Isteeqamah except by Allaah’s guidance, just as there is no way for him to Allaah’s worship except by Allaah’s aid, in the same way there is no path for him to Isteeqamah upon the correct way except by Allaah’s guidance.
As for Allaah’s saying: << not (the way) of those who earned Your Anger, nor of those who went astray>> this contains the two extremities of deviancy from the straight path. Deviating to one of these sides leads to misguidance, which is the corruption of knowledge and belief deviating to the other side, to Allaah’s anger which is due to corruption of the intention and action.
The first part of the Soorah is mercy, the middle is guidance and last part is blessings.
The Slave of Allaah is between Blessings and Guidance
The portion of blessings a slave of Allaah has is related to the amount of guidance he has.
The proportion of guidance for a slave of Allaah is related to the portion of Mercy. So, the whole matter returns back to Allaah’s Blessings and His Mercy.
Blessing and Mercy are from those things which necessitate Allaah’s Roobubeeyah (Lordship). Indeed Allaah is The Merciful and The Giver of blessings and these are from the obligations of His Ilaheeyaeehi (being the One worthy of worship), so He is the deity in Truth, even if the rejecters deny it, and the Mushrikeen associate partners with Him.
Whoever puts into effect the meanings of Fatiha with knowledge and understanding, practically and immediately; then he will have been successful in his perfecting [knowledge and action] in the best way. Then his worship of Allaah becomes a distinct worship by which his grade is raised above that of the general worshippers.
Wa Allaahul Must’aan.’
[Taken From his book ‘Al-Fawaid’ p.115-118]
AsSalam Alaikum wa Rahmatullahi wa Barakaatuhu
On the authority of Suhaib (may Allaah be pleased with him) he said: The Prophet (sallallaahu alayhi wa sallam said:
“Amazing is the affair of the believer, verily all of his affair is good and this is not for no one except the believer. If something of good/happiness befalls him he is grateful and that is good for him. If something of harm befalls him he is patient and that is good for him” (Saheeh Muslim #2999)
From this we understand that the state of affairs for the believer changes in the life of this world. Shaykhul Islaam ibn Qayyim al-Jawzeeyah (may Allaah have mercy upon him) said regarding the state of affairs for the believer:
“One of them is the state of (receiving a) blessing. It’s obligatory upon him (the believer) in this state (to display) the gratitude.
The second: is the state (of being) tested. It is obligatory upon him (the believer) in this state (to observe) the patience.
The third: is the state (of committing) a sin. It is obligatory upon him (the believer) in this state to seek the forgiveness from it (the sin).
The servant does not go outside of the fluctuation between these three states.
One of them is either a blessing or a virtue from Allaah of good health, wealth, a child to other than that.
It is obligatory upon him that he thanks Allaah for this bounty. Let the servant contemplate over the statement of Allaah:
“ ٱعۡمَلُوٓاْ ءَالَ دَاوُ ۥدَ شُكۡرً۬اۚ وَقَلِيلٌ۬ مِّنۡ عِبَادِىَ ٱلشَّكُورُ “
“Work you, O family of Dâwud (David), with thanks!” But few of My slaves are grateful.” (surah Sabaa: 13)
So how many of those whom Allaah has favored them:
“وَإِن تَعُدُّواْ نِعۡمَةَ ٱللَّهِ لَا تُحۡصُوهَآۗ إِنَّ ٱللَّهَ لَغَفُورٌ۬ رَّحِيمٌ۬”
“And if you would count the favours of Allâh, never could you be able to count them. Truly! Allâh is Oft-Forgiving, Most Merciful.” (surah an-Nahl: 18)
How many show thanks to Allaah for these favours? Less than a few!
Or there is a (state of being) tested.
It is obligatory upon him in this state (to observe) the patience. Meaning that Allaah from His overwhelming wisdom He could test the believing servant from the different types of test. It’s obligatory upon him to (observe) the patience because this is from the belief in the divine decree and from submitting the the decree of Allaah. Also (the servant must know) that what has befalling him was never going to pass him by. All of that is written in the book of Allaah (al-Lawhul-Mahfooth). Verily Allah doesn’t test him (the servant) to destroy him. He only test him in order to test his patience and servitude. Verily there is for Allaah upon the servant servitude in times of hardship just as there is for Him (Allaah) upon the servant servitude in times of happiness. There also is for Him (Allaah) upon the servant servitude in that which he (the servant) dislikes just as there is for Him (Allaah) upon the servant servitude in that which he (the servant) loves. Most of the creation give the servitude in that which they love. However the matter is giving the servitude in that which there is his hardship.
The other state is (a state of) sin.
It is obligatory upon him (the servant) in this state to seek the forgiveness this is clear with regards to the obligation of turning to Allaah (repentance) displaying ones need for him.”
- Have You Thanked Allah? – by Imâm Ibn Qayyim al-Jawziyyah
Taken from “Uddat as-Sâbireen wa Dhâkirat ash-Shâkireen” by Ibn Qayyim al-Jawziyyah
This article contains advice from the Salaf on remembering and being grateful for the blesseings that Allah is constantly showering us wit.
- Thank Allah by saying AlHamdulillah – Meaning and Explanation – from Tafseer Ibn Katheer – Surah Fatiha
- Sajdat al-Shukr – Prostration of Thankfulness – Al-Lajnah al-Daa’imah Li’l-Buhooth al-‘Ilmiyyah wa’l-Iftaa’, 7/266
- An Explanation on the Excellence of Patience [PDF] – by Shaikh Saalih al-Fawzaan
And indeed patience is the testing of the soul, and it is of three types: patience on the obedience of Allah, patience on the disobedience of Allah, and patience on the painful events from the Qadr (PreDecree) of Allah.
- The Cure for Individuals and Societies – Al-Istiqaamah Magazine, Issue No.8
- The Most Excellent Way of Seeking Forgiveness – Shaikh Abdur-Razzaaq ibn Abdul-Muhsin al-Abbaad
- Between The Past And The Future – by Imâm Ibn Qayyim al-Jawziyyah – al-Fawaa’id, pp 151-152 Al-Istiqaamah, No. 2
Ibn al-Qayyim said:
‘Every Muslim should be warned of the oppression of: ‘I – My/Mine – I Possess’
Indeed these three words are what Iblees (Shaytan), Fir’awn and Qaroon were tried with.
- Iblees said: ‘I am better than him’
- Fir’awn said: ‘Is not mine the Kingdom of Egypt,’
- Qaroon said: ‘This has been given to me only because of knowledge I possess.’
So regarding the saying of the Slave of Allaah ‘I’ – then the best that he can be described with is:
- I am a slave who sins, makes mistakes, seeks forgiveness and recognizes this.
So regarding the saying of ‘My/Mine’ – and those statements similar to that is:
- My sins, my crimes, my humbleness, my depravation and submissiveness.
So regarding the saying of ‘I Possess’:
- Forgive me for my mistakes and what I do intentionally, in jest, or in seriousness and I possess all these shortcomings.
[Taken from ‘Za’ad al-Ma’aad’ 2/475 – By Ibn al-Qayyim al-Jawzeeyah]