Peace be upon you and Allah's mercy and His blessings.
Praise be to Allah, Lord of the worlds.
And the fullest, most perfect blessings and peace.
upon the one sent as mercy to the worlds.
and upon his family and companions all. As for what follows.
So we continue our sessions.
today, on the second day of this course.
which I ask Allah ﷻ to make beneficial and blessed.
and gladden us by it when we meet Him ﷻ.
And we continue explaining.
the principles of dealing with family and companions.
And it will be as it was yesterday, if Allah wills.
a third of an hour before the adhan, if Allah wills.
we will stop presenting the lesson material.
and explain, if Allah ﷻ wills, or answer questions.
And tomorrow, if Allah ﷻ wills, we will speak about.
the Prophet ﷺ with his family.
and the Prophet ﷺ with his companions.
The eleventh principle: treating family and companions with forgiveness.
Pardoning Allah's servants is a cause of Allah's forgiveness.
It is also a cause of honor, empowerment, and Allah's help ﷻ.
So what then of pardon and forgiveness for family and companions?
No doubt, this is better, and its reward with Allah is greater.
Allah ﷻ says, “Let them pardon and overlook.”
“Would you not love that Allah should forgive you?”
Allah is Forgiving, Most Merciful.” The scholars said this verse indicates.
that a servant's pardon of Allah's servants.
is a cause for Allah's forgiveness ﷻ.
How much we need Allah to forgive us.
Ibn Umar RA reported that the Messenger of Allah ﷺ said.
"No act is greater in reward with Allah than swallowing anger for His sake."
Reported by Ibn Majah and authenticated by al-Albani.
Part of restraining anger is to pardon the one who provoked it.
Abu Hurayrah RA reported that the Messenger of Allah ﷺ said.
"Charity does not decrease wealth."
"And Allah only increases a servant in honor through pardon."
Reported by Muslim in his Sahih.
Ibn al-Qayyim RH said: Pardoning others seems degrading and humiliating.
But inwardly it is honor and awe.
Whoever pardons his family and companions.
Allah casts his awe into the hearts of his family and companions.
Ibn al-Qayyim RH said: A person's pardon seems low and shameful.
But inwardly it is honor and awe.
Revenge seems honor outwardly but inwardly it is humiliation.
Allah only increases a servant in honor through pardon.
No one avenged himself except that he was humiliated.
Even if only by losing the honor of pardon.
That is why the Messenger of Allah ﷺ never took revenge for himself.
Then he said, RH: Pardon is among the traits of the tranquil soul.
Humiliation is among the traits of the soul that incites.
If your enemy goes too far in abuse, then go even further in pardon.
He said: The common folk will insult him for you.
And scholars will praise your forbearance toward an enemy.
This only happens to one who sees that he was given power over him.
Either as punishment for a sin.
Or as a rise in rank through trial.
In reality, the believer sees this even with family and friends.
Your family's slip against you may be due to a sin you committed.
Hence scholars give this counsel.
If his family changes toward him, let him check his state with Allah ﷻ.
He may indeed be sinning.
Then his family may turn against him because of his sin.
And that may be to raise his rank with Allah ﷻ.
For when Allah ﷻ intends for a servant a rank in Paradise beyond his deeds.
He says to His angels: Pour trials upon him in abundance.
And that may be through his family and his friends.
So the believer takes that into account with family and friends.
Abu Firas ibn Hamdan said.
Since I first was, I was only at my close friends' command.
Parting from loved ones is not my way.
He wrongs me, and I pardon him with tenderness, always.
Nothing is finer than one who is kind to his offender.
How beautiful this verse is. He wrongs me; I pardon him ever tenderly.
Nothing is finer than one who is kind to his offender.
Tenderness only appears when an offense is committed.
Tenderness when pleased is something anyone can do.
But tenderness at offense comes only from the noble.
The twelfth principle: humility with family and friends, avoiding pride.
Humility means dealing with family and friends humbly, without pride.
Part of that is accepting their advice.
A sign of humility is that a husband accepts his wife's advice.
And a wife accepts her husband's advice.
And that a person accepts advice from his companions.
It is narrated from 'Iyad ibn Himar RA that he said.
The Messenger of Allah ﷺ said.
"Allah revealed to me that you should be humble."
"until no one transgresses against another."
"and no one boasts over another."
Narrated by Abu Dawud and Ibn Majah. Authenticated by al-Albani.
And from Abu Hurayrah, from the Messenger of Allah ﷺ, who said.
"Charity does not decrease wealth."
"Allah increases a servant only in honor through pardon."
"Whoever humbles himself for Allah, Allah raises him." Narrated by Muslim.
Part of humbling yourself for Allah is humbling yourself to Allah's servants.
And be humble before those closest to you: your family and companions.
A heart filled with faith.
Fear of Allah ﷻ makes its bearer humble to Allah's creation.
I will be brief now to conclude these principles here.
Tomorrow we will move to the second and third matters.
The 13th principle: patience with their harm.
And overlooking their slips.
No servant, after seeking Allah's ﷻ help,
has found no better aid in dealing with people
than patience.
Allah ﷻ says, “O you who believe, seek help through patience and prayer.
Allah is with the patient.”
And He ﷻ says, “Whoever fears Allah and is patient.
the reward of the good-doers is never lost.”
And He ﷻ says, “We made from them leaders guiding by Our command.
when they were patient and certain of Our signs.”
Shaykh al-Islam Ibn Taymiyyah RH said.
A person must live among people.
People have desires.
They want him to agree with them.
If he does not, they harm him and torment him.
Whoever Allah ﷻ guides and directs refrains from what is forbidden.
And bears their harm patiently.
This is regarding people in general. So what about his family?
And what about those among his companions?
Well-being with family and companions lies in overlooking their faults.
It means a person overlooks slips.
He should not dwell on everything or inspect everything.
Al-Bayhaqi narrated with his chain from Muhammad ibn Abdillah al-Khuza'i.
He said: I heard Uthman ibn Zaidah say.
Well-being is ten parts. Nine of them are in overlooking.
He said: I related this to Ahmad ibn Hanbal.
He replied, 'Well-being is ten parts.
All of them are in overlooking. Well-being is ten parts.
All of them are in overlooking.' Al-Bayhaqi also narrated.
from 'Amr ibn Uthman al-Makki that he said.
Nobility is overlooking brothers' slips.
Al-Rabi'i narrated: I heard al-Shafi'i say.
The intelligent, sensible one is one who perceives and overlooks.
He is clever, not stupid, but he overlooks.
He sees something and acts as if he did not see it.
He knows of something but does not show he knows it.
He overlooks slips. And it was said.
I do not cut off my brothers for their slips. There is no good.
in one who cuts off brothers because of slips.
And it was said: I shut my eyes to my friend, out of nobility.
as though I were ignorant of his ignorance. I am not.
Ignorant of the folly he shows.
But I close my eyes, overlooking it.
He said: I close my eyes to my friend, out of courtesy.
As though I were ignorant of the folly he commits.
It is not that I am ignorant, but that this is my nature.
Can bear the dislike that he may harbor.
If I cut off my brothers for every stumble.
I would remain all alone with no one to befriend.
Some wise men said: The prudent one wisely overlooks.
It was said to a sage: What is noble conduct?
He said: Overlooking your brothers' slip.
The fourteenth principle: choosing companions.
Selecting whom to sit with and how to sit with companions.
This is a principle for dealing with companions before befriending them.
A companion draws you along, and the associate draws near.
So one ought to choose companions.
Abu Hurayrah RA reported that the Messenger of Allah ﷺ said.
“A man follows the religion of his friend, so look whom you befriend.”
Reported by Ahmad, Abu Dawud, al-Tirmidhi; graded hasan by al-Albani.
Abu Sa'id RA reported hearing the Messenger of Allah ﷺ say.
“Keep company with none but a believer, and let only the pious eat your food.”
Reported by Ahmad, Abu Dawud, al-Tirmidhi; graded hasan by al-Albani.
Asma bint Yazid al-Ansariyyah RA said.
The Messenger of Allah ﷺ said: “Shall I tell you of the best among you?”
They said, “Yes.” He said.
“The best of you are those who, when seen, Allah is remembered.”
Reported by Ahmad. One should choose believing companions.
who, when you see them, make you remember Allah.
Ibn Abbas (RA) reported.
It was said, “O Messenger of Allah, which of our companions is best?”
He said, “The one who, when seen, makes you remember Allah.”
Reported by Abu Ya'la.
So one should choose a righteous companion.
And know how to sit with people.
Ibn al-Jawzi (RH) said.
Mixing with people, especially ordinary people, makes one forget death.
It breeds laziness in worship, idleness, heedlessness, and comfort.
For one used to mixing with people, study or worship is hard.
And he keeps mixing with them constantly.
until backbiting becomes easy for him.
And the hours are wasted on nothing.
He (RH) said, I have not seen greater harm to the believer.
Than mixing with one who is no good and does no good.
For human nature steals. Even if he does not resemble them
or take traits from them, his efforts will grow slack.
Ibn al-Qayyim RH said: The useful guideline on social mixing.
is to mix with people in good.
and avoid them in evil and superfluous lawful matters.
And if there is a need to mix with them in needless lawful matters.
let him strive to turn that gathering into obedience to Allah, if able.
Let him encourage himself and strengthen his heart.
and pay no heed to the satanic prompting that cuts him off from it.
So the point of this principle is
that one should choose his companions by the Sharia standard
and know how to interact with his companions.
so that being with his companions increases goodness.
and not cut him off from good.
The fifteenth principle.
Doing what strengthens friendship and sustains affection.
Part of that is: if a person loves a friend for Allah's sake.
let him tell him that he loves him.
The Prophet ﷺ said.
"If one of you loves his brother, let him tell him."
Narrated by Ahmad, Abu Dawud, al-Tirmidhi; authenticated by al-Albani.
Part of that also is visiting friends for Allah's sake.
Today, in our time, this is rare: mutual visits for Allah's sake.
Abu Hurayrah RA reported that the Prophet ﷺ said.
A man visited a brother of his in another village.
So Allah stationed for him an angel on his path.
When he came upon him, he said, "Where are you headed?"
He said, "I am going to a brother of mine in this village."
He asked him: Are you repaying him for some favor?
He said, "No. I only love him for Allah ﷻ."
He said, "Then I am a messenger from Allah to you."
"Allah has loved you as you loved him for His sake."
Narrated by Muslim in Sahih. From Abu Hurayrah RA, who said.
The Messenger of Allah ﷺ said: Whoever visits a sick person
or visits a brother for Allah's sake, a caller will call out to him:
May you be blessed, may your path be good, and Paradise be your home.
Narrated by al-Tirmidhi. Graded hasan by al-Albani.
The sixteenth principle: Considering differing natures and minds.
Dealing with family and companions should match how Allah created them.
And Allah ﷻ created people different in their natures.
different in their traits.
such as gentleness and severity, and quick anger.
slow to be pleased, and vice versa.
This is among Allah's signs, showing His greatness ﷻ. Allah ﷻ said.
"And of His signs is the creation of the heavens and the earth."
"and the diversity of your languages and colors."
"Indeed in that are signs for those of knowledge."
Shaykh al-Sa'di RH said.
This is part of His care for His servants and mercy to them.
that He decreed this difference.
lest likeness occur, that is, exact sameness.
and disorder would result, and many aims would be lost.
And just as people differ in their colors and languages.
so they likewise differ in their natures.
Some are good, some are evil; some gentle, and some harsh.
and some are in between.
Abu Musa al-Ash'ari RA reported that
The Messenger of Allah ﷺ said.
"Allah ﷻ created Adam from a handful taken from all the earth.
So Adam's children reflected the earth.
Among them were the white, the red, the black, and those in between.
the bad and the good, the gentle, the harsh, and those in between."
Narrated by Ahmad, Abu Dawud, and al-Tirmidhi; sahih per al-Albani.
Some people have good traits.
Some have vile traits, and some are in between.
Some are easy and gentle, and some are coarse and harsh.
Knowing family and companions' traits helps a person in two matters.
First: to strive to correct what is wrong and work to improve it.
Second: to deal well with them.
This is beneficial for a person in dealing with family and companions.
The seventeenth principle is good character with family and companions.
And this includes all that came before.
Good character is the way to fix what is between one person and another.
Abu Hurayrah RA reported that the Messenger of Allah ﷺ was asked:
What most admits people to Paradise? “Taqwa of Allah and good character.”
Narrated by Ahmad, al-Tirmidhi, Ibn Majah; hasan per al-Albani.
Ibn al-Qayyim (RH) said.
The Prophet ﷺ combined taqwa of Allah and good character.
Because taqwa of Allah sets right what is between the servant and his Lord.
And good character sets right what is between him and Allah's creation.
Thus taqwa of Allah brings him Allah's love.
And good character leads people to love him.
Abdullah ibn Amr RA reported that
"Indeed, the best of you are those with the best character." Agreed upon.
A person's relatives most deserve good treatment and noble character.
Aisha RA said. Allah's Messenger ﷺ said.
"The best of you are those best to their families."
"And I am the best of you to my family."
The Prophet ﷺ said.
"The most complete believers in faith are those best in character."
"And the best of you are those best to their wives."
Reported by al-Tirmidhi. Graded hasan and sahih by al-Albani.
Among the highest forms of good character with family is being such
that his family hopes for his good and feels safe from his harm.
The opposite is when a person is like that with family and companions.
They fear his harm and hope for no good from him.
The highest good character is that your family feel safe from you.
Your companions feel safe from you, and always hope for good from you.
Abu Hurayrah (RA) narrated: Prophet ﷺ came upon seated men and said:
“Shall I tell you the best of you and the worst of you?”
They were silent, so he repeated it three times.
A man said, “Yes, tell us our best and worst, O Messenger of Allah ﷺ.”
“The best of you are those from whom good is hoped, and harm is not feared.”
“The worst of you are those from whom no good is hoped, and harm is feared.”
Reported by Ahmad and al-Tirmidhi, and authenticated by al-Albani.
Part of that is that his family and friends are safe from his hand and tongue.
Both in their presence and absence. I mean in speech.
From Abdullah ibn Amr ibn al-As (RA).
A man asked the Messenger of Allah ﷺ.
Which Muslim is best? He said.
"The one from whose tongue and hand the Muslims are safe."
Narrated by Muslim. The most deserving of this are family and companions.
Principle eighteen: caring for them and shielding them from harm and Hellfire.
Allah ﷻ said, "Believers, save yourselves and your families from a Fire."
"Its fuel is people and stones; over it are angels, harsh and severe."
"They do not disobey Allah and do whatever they are commanded."
He ﷻ also said, "Command your family to pray, and be steadfast in it."
"We ask you not for provision; We provide for you. The end is for piety."
It was narrated from Abdullah ibn Umar RA.
that he heard the Prophet ﷺ say.
"Each of you is a shepherd, responsible for his charge."
"The leader is a shepherd, responsible for his charge."
"A man over his family is a shepherd, responsible for his charge."
"A woman in her husband's home is a shepherd."
"She is responsible for her charge."
"A servant over his master's wealth is a shepherd."
"He is responsible for his charge." Agreed upon.
And in another version in al-Bukhari and Muslim.
"A woman is a shepherd over her husband's house and children."
So long as a person knows he is responsible for this flock.
he must care for them.
Great care includes guarding them from causes that lead to the Fire.
From Ibn Umar (RA), the Prophet ﷺ said.
“Allah ﷻ entrusts no servant with a charge, small or great.”
“Allah ﷻ will ask him about it on Judgment Day.”
“Did he uphold among them Allah's command, or neglect it?”
“He even asks him specifically about his household.” Narrated by Ahmad.
And al-Hasan narrated that the Prophet ﷺ said.
“Allah will question every shepherd about what was entrusted to him.”
“Did he preserve it or neglect it? A man is even asked about his household.”
Reported by Ibn Hibban and graded hasan by al-Albani.
Brothers, this is what was made easy to present of these principles.
In the time available to us in this course.
And if Allah ﷻ wills, as I promised in the first session.
or in today's second session.
I will organize the material.
And add to what I mentioned and presented.
What I did not present of what I had wanted to present.
in this topic, I mean the principles of dealing with family and companions.
along with the second matter and the third, if Allah wills.
Then I will submit that to the brothers overseeing the course.
and it will be delivered to the brothers and sisters, Allah willing.
in the best form, if Allah ﷻ wills.
Perhaps we will stop at this point and answer the questions we can.
Tomorrow, if Allah ﷻ wills, our sessions will be enjoyable.
because we will be with the Messenger of Allah ﷺ.
We will be with the Messenger of Allah ﷺ among his family.
and we will point out the related benefits.
We will be with the Messenger of Allah ﷺ among his Companions.
and we will point out the benefits related to that. Yes.
May Allah reward you, our shaykh, and bless you. A sister asks.
She cannot visit her elderly mother in her home country.
because of difficult financial circumstances, and she is in debt.
She tried to get permission from the creditor, but he refused.
Is that considered being undutiful to her parents.
Given that she keeps in touch with her by phone when she can.
since her mother is in a distant village where services are unavailable?
The answer to this question rests on two principles.
The first principle is what Allah ﷻ says.
“So fear Allah ﷻ as much as you are able.”
And the Prophet ﷺ said.
"If I command you to do something, do what you can."
The duties and obligations required of a Muslim.
depend only on ability.
If she is unable, there is no duty with incapacity.
This sister says she cannot.
visit her mother in her home country.
because of what prevents her, namely her lack of means.
So we say: she is not obligated.
But she should maintain ties with her mother as best she can.
such as by calling her.
If possible, she should arrange for someone local to care for her mother.
Then that is called for. But if that is not possible.
Then what a person cannot do is not required of him.
What matters is that she be dutiful to her mother as best she can.
And something everyone can do is supplication, which we often neglect.
Part of dutifulness is praying for your parents.
And to pray for them often.
Even in their presence, for that brings joy to hearts.
The second principle is that if a Muslim is sincere in his resolve.
to do good but is held back by an obstacle, he gets that reward.
And this is Allah's favor upon the Ummah of Muhammad ﷺ.
If the heart is sincere and the limbs are unable due to an obstacle.
the person is given the reward of the deed as though he had done it.
Whether he used to do it before or not.
By the stronger scholarly view, what matters is heart's sincerity.
That the heart be sincere.
So whoever is sincere in his intention yet unable to act due to an obstacle.
the reward of what he intended is written, even if he never did so.
If he used to do it before, no issue.
If a servant falls ill or travels, what he used to do is written for him.
So this applies to prior practice.
But the correct view is that even if he had not done it before.
and intended it, but an obstacle prevented him, his reward is written.
So we say to our sister: if your intention is sincere.
And if an obstacle prevented you from doing what you wanted.
Then you will be rewarded for what you intended. Praise be to Allah.
And this is Allah's favor upon the Ummah of Muhammad ﷺ. Yes.
May Allah reward you, Shaykh. A questioner asks.
For months, I haven't seen my two little girls.
The reason is that I married a second wife out of necessity.
My first wife prevented me from seeing my daughters.
She even says “Consider them orphaned.”
She is righteous and listens to you.
She left me and cut off all contact with my daughters.
And it was not enough for her that I woke her for night prayer.
I explained the texts to her. And I cared for her religion.
I still pray for her and do not claim perfection.
So what is the advice and admonition? May Allah set everyone right.
We seek Allah's help.
I ask Allah ﷻ, by His Beautiful Names and His lofty attributes.
to mend things between you and your two wives, and set you right for them.
May He guide you all and grant you success in what He loves and approves.
I ask Allah by His Beautiful Names and His lofty attributes.
to mend what is between every husband and wife.
to set right every husband for his wife, and every wife for hers.
and fill the believers' homes with goodness, guidance, piety, happiness.
If matters are as you said.
then a man's marrying a second wife is not a crime.
Nor is it any deficiency in the first wife; Allah ordained it.
for one who meets its conditions.
So whoever is able to be just in what lies within his control.
then his marrying a second wife is not a crime.
And a believing woman may not punish him over this.
A woman's dislike of her husband marrying again is natural.
She is not blamed for that. Wanting him not to marry again is natural.
We do not ask a woman to wish that he marry again; that is not required.
But if it happens, she should not see it as a crime.
As TV series and the like teach: this only means a flaw in the first wife.
and that he is a criminal and a traitor. Such a view is impermissible.
And no God-fearing believing woman may punish him over this.
Such as withholding herself from him. Rather, she must give him his due.
If he asks her for intimacy, she may not refuse him.
And she must work on herself.
If it reaches the point that she can never give him his due.
Then let her ask his pardon and say: I can't give you your due, so forgive me.
Waive your right. I want to stay with you, for example.
Otherwise, there will be separation. Not advised, especially with children.
Punishing him by withholding herself from him is haram and not allowed.
Or punish him by denying him access to his children, even if divorce occurs.
We said in the great principle that companionship is built on kindness.
And separation is built on good conduct.
After separation, recall past favors, remember them, and do not forget them.
Even if divorce occurs.
A woman may not prevent her husband from seeing his children.
Nor from seeing his offspring.
So I advise myself and all my brothers to fear Allah.
And that we follow the Sharia principles we mentioned.
We outlined their foundations in these sessions.
Nor should one seek personal revenge using what Allah did not allow.
That is if there was an offense. So what if there was no offense?
We must be mindful of Allah in all our deeds and states. Yes.
May Allah reward you, our Shaykh, and bless you. A woman asks.
I have sisters, and very sadly, they indulge in backbiting and gossip.
and in driving wedges between siblings and spouses.
I have been greatly hurt by them over the years.
Is it permissible to cut them off and reconnect only on Eids and occasions?
And what is your advice in this matter?
This resembles a question from yesterday.
In any case, first I say, brothers, don't view relatives darkly.
A person should not look at them with a pessimistic eye.
Sadly, in our time, backbiting outweighs kind words.
And attempts to sow discord are many.
But first I say: do not view our relatives and family so darkly.
Rather, we should think well of them.
If there is harm and injury.
Then a person may do things or leave them.
Whatever reduces the harm or wards it off.
And leave whatever leads to harm.
But without shunning, without severing ties.
Then reduce contact, or make it by phone or the like.
This was discussed yesterday. Yes.
May Allah reward you, our Shaykh. A questioner asks.
Whenever I go to visit my father, he usually insults and drives me away.
without any justification. What is the ruling in this case?
Kiss his head and his hand, and pray to Allah for him.
You only came into this world through him.
And he is the one who raised you. He cared for you when small, though harsh.
No matter how badly he treats you, he is your father.
Even if he called you to shirk, he is still your father.
Endure, and be patient for Allah's sake.
Be gentle with your father, and do good, and do good.
And Allah ﷻ says, "Repel evil with what is best."
"Then the one between you and him was at enmity will be a close friend."
So what then of a father?
The more he persists in harshness, the more you honor him for Allah ﷻ.
And endure. This leads, by Allah's leave, to honor here and in the Hereafter.
And Allah will grant you victory, support you, and protect you, protect you.
My advice, brothers, is to honor your parents at all times.
even if they mistreat you.
Honor them with your speech; never let them hear anything hurtful, even 'uff'.
Honor them by keeping ties and treating them well.
Fear Allah regarding your parents; ask Allah, and make much supplication.
that Allah guide your father.
By Allah, brothers, by Allah, by Allah, a young man came to my house.
He said, 'Shaykh, Dad was harsh to me.'
And I repaid him with harshness and distanced myself from him.
Now he has died, and I regret it.
He was my father. I felt his loss and regretted what I had done.
He was crying. We explained it to him and advised him.
and showed him how to honor them after death.
But brothers, by Allah, a father, whatever he is, is a blessing.
And whatever a mother is, she is a blessing.
No one truly knows this blessing except the one who lost it.
Though the wise know it while their parents are present.
But its true worth is only known by one who lost this blessing.
They are the path and gates of Paradise.
Strive against yourself, be patient and steadfast.
And my brother, always remember: the price is Paradise.
Nothing is dearer, sweeter, or loftier than it.
Be patient, persevere, stand firm.
And you will see goodness and success in this life and the next.
May Allah reward you, our Shaykh, and bless you.
What is the remedy for arrogance and envy?
For one who feels it in his heart yet neither shows nor acts on it?
The cure for all diseases of the heart.
The greatest cure for that is the Noble Qur'an.
The Qur'an is a cure. Nothing heals hearts like it.
Read the Qur'an often, with reflection. Your heart will soften.
And know your heart will be sound.
Second: read hadiths of the Prophet ﷺ and the seerah of the Prophet ﷺ.
Third: read the lives of the righteous salaf (RA).
Fourth: keep company with the righteous.
A person gains from the righteous qualities he may not possess.
Fifth: abundant supplication especially at night.
My brother, nothing draws down mercy. Nothing draws down forgiveness.
Nothing brings blessings like supplication in the depth of night.
When you are alone with Allah ﷻ at night, pray to Him and offer Witr.
Supplicate in prayer and after prayer.
By Allah, this great act brings goodness, mercy, blessing, pardon.
Also, what softens hearts is for a person to remember death.
and what comes after death, and remember what is with Allah.
And remember the punishment Allah has prepared for the arrogant.
Then know, may Allah grant you success, that part of success is this.
Whoever finds an ugly trait in himself should not act on it.
He should strive against himself not to act upon it.
A person may be stingy, yes, but not obey his stinginess.
That is good, and he is working on himself.
The real trial is obeying stinginess.
There may be pride in a person, but he does not obey it.
Rather, he treats people humbly.
Even if he finds pride in his heart, he works on himself.
And this is from Allah's granting success to His servant.
And I say in closing.
If a person places his need before Allah.
He will soon be answered. Turn sincerely and truthfully to Allah.
Whoever is with Allah, Allah ﷻ is with him.
Whoever is true to Allah, Allah proves him true.
That Companion said, O Messenger of Allah.
I did not go with you for booty.
I went out only to be struck here and have it come out here.
The Prophet ﷺ said: If true to Allah, Allah proves him true.
After the battle they found him hit by an arrow where he had pointed.
It exited where he had pointed. He was true to Allah. Be true to Allah.
Most of our failings come from not being true to Allah ﷻ.
Be truthful with Allah ﷻ. You will find goodness from Him.
May Allah grant all success. We'll meet tomorrow, Allah willing.
Allah Most High knows best. Blessings and peace on our Prophet ﷺ.