#وصايا

هل ندمت يومًا على قراءة كتاب؟ أي كتاب، ولماذا؟

We should be gentle when dealing with one who is ignorant and teach him what he needs to know without rebuking him, so long as he is not acting out of stubbornness, especially if he is one who needs to be won over.

The Prophet’s way in correcting people’s mistakes

Anas Ibn Malik, may Allah be pleased with him said: “Whilst we were in the Mosque with the Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) a Bedouin came and stood urinating in the Mosque. The Companions of the Messenger of Allah sallallaahualayhi wa sallam ( may Allah exalt his mention ) said, ‘Stop it! Stop it!’ and were about to attack him. But the Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) said, 'Do not interrupt him; leave him alone.' So they left him until he had finished urinating, then the Messenger of Allah sallallaahualayhi wa sallam ( may Allah exalt his mention ) called him and said to him, ‘In these Mosques it is not right to do anything like urinating or defecating; they are only for remembering Allah, praying and reading Qur’an,’ or words to that effect. Then he commanded a man who was there to bring a bucket of water and throw it over the (urine), and he did so.” (Muslim)

The principle which the Prophet, sallallaahu alayhi wa sallam, followed in dealing with this mistake was to treat the man gently, not to be harsh with him.

The Prophet sallallaahu alayhi wa sallam ( may Allah exalt his mention ) was thinking of the likely consequences of the two options - stopping him or leaving him alone. If they tried to stop him, forcing a man to suppress his urination could do him harm, and if he was unable to stop but moved away because he was afraid of them, the impurity would be spread over a wider area of the Mosque and on the man's body and clothing. The Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) had the farsightedness to see that leaving the man alone until he had finished urinating was the lesser of two evils, especially since the man had already started doing it, and it was a problem that they would be able to do something about by cleaning it afterwards. So he told his companions to leave him alone and not to interrupt him.

Ibn Hajar may Allah be pleased with him mentioned in his commentary a number of things we learn from the hadith about the Bedouin, among which are the following:

We should be gentle when dealing with one who is ignorant and teach him what he needs to know without rebuking him, so long as he is not acting out of stubbornness, especially if he is one who needs to be won over.

The Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) was kind and he dealt nicely with him.

The idea of taking precautions against impurity was established well in the minds of the Sahabah (Prophet’s companions), which is why they hastened to denounce it in the presence of the Prophet, sallallaahu alayhi wa sallam, without first asking his permission. The idea of enjoining what is good and forbidding what is evil was also well established in their minds.

We should also hasten to remove anything objectionable when there is nothing to stop us from doing so, because when the man had finished urinating, the Prophet sallallaahu `alayhi wa sallam ( may Allah exalt his mention ) issued instructions that the place should be cleaned with water.

Explaining the seriousness of the mistake

Ibn ‘Umar, Muhammad Ibn Ka’b, Zayd Ibn Aslam and Qutadah may Allah be pleased with them reported (the following is compiled from their reports) that during the campaign of Tabook, a man said, “We have never seen anyone who loves food and tells lies more than our rectors, or anyone who is more cowardly in the battlefield” – referring to the Messenger of Allah, sallallaahu alayhi wa sallam, and his Companions.

Awf Ibn Malik said, ‘You are lying! You are a hypocrite, and I am going to tell the Messenger of Allah, sallallaahu alayhi wa sallam. ‘ Awf went to the Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) to tell him, but found that Qur'an had already been revealed concerning it. That man came to the Prophet sallallaahualayhi wa sallam ( may Allah exalt his mention ) who was riding his camel, and said, “O Messenger of Allah sallallaahu alayhi wa sallam ( may Allah exalt his mention ) we were only talking idly and joking, just to pass time in the journey." Ibn 'Umar, may Allah be pleased with him, said, "It is as if I saw him hanging onto the reins of the Prophet's camel, with the stones hitting his feet, saying, "We were only talking idly and joking," whilst the Messenger of Allah sallallaahualayhi wa sallam ( may Allah exalt his mention ) was reciting (what means):

”Say: ‘Is it Allah and His verses and His Messenger that you were mocking?’” (Qur’an 9: 65)

We see that the prophet’s reply to these abominable remarks was by reciting some verses of the Qur’an by which this man was told that Allah and His Messenger are far above mocking. He, sallallaahu alayhi wa sallam, didn’t become enraged or order that the man should be punished severely. Any one else may do that, but the Prophet was sent as a mercy to all creation and to be an example of how people should behave.

The Prophet’s way in correcting people’s mistakes

Prophet Muhammad’s manners and disposition

The Prophet’s Justice

ما الشيء الذي تفعله بشكل مختلف تمامًا عن الطريقة التي تربيت بها؟

Showing Off is a Form of ShirkShowing Off (Riyaa): It occurs when a servant performs a virtuous deed with the intention of being seen by others, seeking their admiration. The term is derived from “Ruyah” (being seen), as those who engage in showing off their desire to be noticed by people.

This behavior is explicitly condemned, and it is considered one of the traits of the hypocrites. Allah warns about hypocrites in the Quran, stating:

إِنَّ الْمُنَافِقِينَ يُخَادِعُونَ اللَّهَ وَهُوَ خَادِعُهُمْ وَإِذَا قَامُوا إِلَى الصَّلَاةِ قَامُوا كُسَالَى يُرَاءُونَ النَّاسَ وَلَا يَذْكُرُونَ اللَّهَ إِلَّا قَلِيلًا) [النساء: 142])

[Surely the hypocrites seek to deceive Allah, but He outwits them. When they stand up for prayer, they do it half-heartedly only to be seen by people—hardly remembering Allah at all.] 4:142

It is incumbent upon the servant to have the intention (Niyyah) of pleasing Allah in their deeds; otherwise, their actions will not be accepted, even if they are abundant. Allah says:

فَمَنْ كَانَ يَرْجُو لِقَاءَ رَبِّهِ فَلْيَعْمَلْ عَمَلًا صَالِحًا وَلَا يُشْرِكْ بِعِبَادَةِ رَبِّهِ أَحَدًا) [الكهف: 110])

[So whoever hopes for the meeting with their Lord, let them do good deeds and associate none in the worship of their Lord.] 18:110

In a hadith narrated by Abu Sa’id, the Prophet, peace be upon him, raised awareness about what he considered more dangerous for his followers than the Antichrist.

Narrated by Abu Sa’id in a Hidith directly linked to the Prophet (PBUH):

“Shall I not inform you about what I fear for you more than the Antichrist?” They said, “Certainly.” He said, “Hidden Shirk, where a person stands to pray, perfecting their prayer when they know someone is watching.”[1]

Verily, showing off is more feared for the righteous than the Antichrist due to its subtlety, the strength of its lure, and the difficulty of overcoming it. Since Satan, unable to lead the righteous away from action, sought to corrupt their deeds with insincerity.

In a Hadith Qudsi (divine saying), Allah declares, “I am the One Who is most free from want of partners. He who does a thing for the sake of someone else beside Me, I discard him and his Shirk.”

When a Muslim engages in righteous deeds with sincerity to Allah, and then the intention of showing off (riya’) arises, if the person resists and fights against this intention, he will be rewarded for his struggle and resistance against the influence of Satan. However, if he persists in showing off, the deed that was associated with the showing off is rendered futile, and they incur sin as a consequence.

The one who engages in showing off has a weak soul, for how can they seek the approval of others who neither have the power to reward nor he can punish? The show-off is like a traveler who fills his bag with sand, making it heavy and useless.

The show-off’s insincerity becomes apparent to people, as the Arabic saying goes:

“The garment of showing off reveals what is beneath it,

So if you are covered by it, indeed, you are exposed.”

Showing off is a minor form of polytheism (shirk) when it is minimal. However, if it becomes excessive, the one who shows off turns their deeds towards other than Allah, and this leads to major Shirk.

We ask Allah for well-being and safety.

The seventeenth lesson concludes with the praise of Allah.

[1] Narrated by Ahmad.

ما التطبيقات الخمسة المفضلة لديك على هاتفك؟

Nurturing Mental Health and Emotional Resilience: A Holistic Islamic Approach
When exploring mental health in Islam, we discover a holistic and sophisticated paradigm that directly addresses the modern crisis of psychological distress, anxiety, and emotional isolation. The contemporary era is defined by unprecedented technological acceleration and material abundance, yet the internal state of the human being is frequently left fragmented. To cultivate deep emotional resilience, a return to the foundational sources of the Quran and Sunnah provides a timeless blueprint. Far from viewing psychological struggles as mere indicators of spiritual failure, the Islamic worldview recognizes the intricate interplay between the biological, psychological, spiritual, and social dimensions of human life.

The Four Pillars of Islamic Mental Well-being
Dimension Islamic Approach & Application
Spiritual Fostering connection with the Creator through prayer (Salah), remembrance (Dhikr), and supplication (Dua).
Psychological Cognitive restructuring by reframing worldly trials as purposeful tests rather than arbitrary punishments.
Biological Utilizing medical interventions, diet (e.g., Talbinah), and therapies, as commanded by Prophetic medicine.
Social Building community support (Ummah), eradicating mental health stigma, and fulfilling the rights of the vulnerable.
The Islamic Worldview: Unifying Mind, Body, and Spirit
Within the Islamic worldview, the human being is not a collection of isolated biological components, but a unified entity where the heart, mind, and body are profoundly interconnected. Classical scholars of the Islamic Golden Age recognized that physical ailments could stem from psychological distress, just as spiritual neglect could manifest as cognitive unrest.

This sophisticated understanding bypasses the modern dichotomy that often separates clinical science from spiritual practice. For a believer, the pursuit of mental well-being is an active expression of stewardship over the self—a sacred trust granted by the Creator. Seeking psychological balance does not contradict reliance on God; rather, it fulfills the prophetic command to actively utilize the means available in the universe to seek healing.

Reframing Adversity: The Prophetic Framework for Resilience
A foundational step in cultivating emotional resilience through an Islamic psychology framework is reshaping the human understanding of suffering and adversity. The Quran explicitly establishes that the earthly domain is not designed to be a flawless utopia, but rather a dynamic arena of spiritual and psychological testing.

And We will surely test you with something of fear and hunger and a loss of wealth and lives and fruits, but give good tidings to the patient, who, when disaster strikes them, say, ‘Indeed we belong to Allah, and indeed to Him we will return.’” (Quran, Surah al-Baqarah, 2:155-156)

This scriptural reality transforms the psychological impact of hardship. Instead of viewing pain as arbitrary cruelty, the believer recognizes it as an expected component of the human experience, designed to facilitate spiritual growth and purify character.

How Prophets Navigated Psychological Hardship
This paradigm is reinforced by the lived reality of the Prophets, who experienced the highest concentrations of psychological and physical adversity:

Prophet Yaqub (Jacob): Endured deep, blinding grief over the loss of his son.
Prophet Muhammad (PBUH): Faced immense societal isolation, the loss of his children, and the grief of losing his most supportive wife, Khadijah.
According to a tradition recorded by Imam al-Tirmidhi, the Messenger of Allah was asked which people face the most severe trials. He replied that the prophets face the most severe trials, establishing that emotional and physical burdens are not indicators of divine anger, but are frequently experienced by those most beloved to the Almighty.

Furthermore, the Sunnah provides a psychological framework that actively converts suffering into an expiation for internal distress. The Prophet Muhammad (PBUH) stated:

No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick of a thorn, but that Allah expiates some of his sins for it.” (Sahih al-Bukhari & Muslim)

Cognitive Restructuring Through Divine Remembrance and Prayer
The practice of Islamic mindfulness operates as a powerful form of cognitive restructuring, actively altering how the brain processes stress, fear, and intrusive thoughts.

Central to this internal discipline is Dhikr (the constant remembrance of God), which serves as a psychological anchor during cognitive turbulence. The Quran guarantees that “by remembering Allah do hearts find rest” (Surah ar-Rad, 13:28). The human psyche settles into true tranquility only when aligned with its transcendent source.

Ritual Prayer (Salah) as Psychological Decompression: The five daily prayers function as structured spaces for mindfulness, breaking the cycle of daily anxiety. Historically, the Prophet Muhammad viewed prayer not as a burdensome obligation, but as a source of immediate emotional relief, famously telling his companion: “O Bilal, give us the call to prayer, comfort us with it.” (Sunan Abi Dawud).

Supplication (Dua) for Anxiety and Depression: Complementing ritual prayer is profound supplication. The Prophet left a rich legacy of specific prayers explicitly targeting debilitating psychological conditions, effectively destigmatizing these states. He frequently prayed:

“O Allah, I seek refuge in You from anxiety and sorrow, old age and infirmity, cowardice and miserliness, and from the heavy burden of debt and of being overpowered by men.” (Sahih al-Bukhari)

Prophetic Medicine and the Integration of Clinical Care
While Islam emphasizes the spiritual dimensions of internal peace, it firmly rejects a reductionist approach that ignores biological realities. The Prophetic medical model fully validates the use of physical remedies, dietary interventions, and professional psychiatric care.

In a widely cited Hadith compiled by Imam Ahmad, the Prophet said: “Allah has not created any disease without also creating its cure… so seek remedies.” This explicit directive removes any religious stigma surrounding the use of modern psychiatric medication, therapy, or counseling.

Historically, this prophetic mandate led to the revolutionary development of the world’s first psychiatric hospitals throughout the Muslim world (in cities like Baghdad, Cairo, and Fez). Classical Muslim physicians treated mental illness using a combination of holistic therapies, recognizing that chemical imbalances directly distort cognitive perception.

Healing Foods in the Sunnah: A classic example of holistic healing is the use of Talbinah, a broth made of barley flour and honey. Aisha (RA) recommended it for those grieving, stating she heard the Messenger of Allah say that “Talbinah brings comfort to the heart of the sick and relieves them of some of their sorrow.” (Sahih al-Bukhari).

The Social Dimension: Community Support and Eradicating Stigma
A critical element of Muslim mental health is the role of the collective community (Ummah) in protecting the vulnerable psyche. The Shariah places a collective obligation on society to care for the emotionally broken.

The Prophet Muhammad beautifully illustrated this communal interdependence:

“The believers, in their mutual love, mercy, and compassion, are like a single body: if one organ suffers, the entire body responds to it with sleeplessness and fever.” (Sahih al-Bukhari & Muslim)

This profound analogy dictates that the community must provide a safe harbor for those suffering from clinical depression, anxiety, or trauma. This necessitates the absolute eradication of the social stigma that falsely associates mental illness with a lack of faith. Labeling an individual’s clinical depression as a spiritual failure contradicts the prophetic example of compassion and prevents individuals from seeking life-saving professional help.

Conclusion: Synthesizing Ancient Wisdom for Contemporary Minds
The holistic Islamic approach to mental health and emotional resilience offers an invaluable, comprehensive framework for navigating the complex psychological landscapes of the modern world. By viewing the human experience through an integrated lens that honors the spirit, respects the intellect, and cares for the biological body, Islam provides a balanced path toward internal peace.

As humanity continues to engage with rapidly evolving societal changes, the timeless insights of the Quran, the Sunnah, and Prophetic medicine remain an unshakeable anchor for the human soul. By embracing this holistic path, individuals can cultivate a profound resilience that survives the storms of life, transforming personal vulnerability into spiritual strength, and finding lasting peace in both this world and the next.

By Musa A. Mosiudi