The Etiquette and Sunnah of Fasting

The Etiquette and Sunnah of Fasting

 In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of the al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger.

Some aspects are obligatory (wajib) and others are recommended (mustahabb).

1. Niyyah (Intention)

Every action must be preceedeed by intention for the sake of Allah.

Niyyah (intention) is a requisite condition in fardhu (obligatory) fasts, and in other obligatory fasts such as making up missed fasts or fasts done as an act of expiation (kafarah).

The Prophet (Sallallāhu ‘alayhi wa sallam) said: 

“There is no fast for the person who did not intend to fast from the night before.”

[Reported by Abu Dawud, no. 2454. A number of the scholars, such as Al-Bukhari, Al-Nasā’ie, Al-Tirmidzi and others thought it was likely to be mawquf. See Talkhis Al-Hubair, 2/188]

The intention may be made at any point during the night, even if it is just a moment before Fajar. Niyyah means the resolution in the heart to do something; speaking it aloud is bid’ah (a reprehensible innovation), and anyone who knows that tomorrow is one of the days of Ramadhan and wants to fast has made the intention. [Majmu’ Fatawa Shaikh Al-Islam, 25/215].

If a person intends to break his fast during the day but does not do so, then according to the most correct opinion, his fast is not adversely affected by this; he is like a person who wants to speak during the prayer but does not speak. Some of the scholars think that he is not fasting as soon as he stops intending to fast, so to be on the safe side, he should make up that fast later on.

Apostasy, however, invalidates the intention; there is no dispute on this matter.

The person who is fasting Ramadhan does not need to repeat the intention every night during Ramadhan; it is sufficient to have the intention at the beginning of the month. If the intention is interrupted by breaking the fast due to travel or sickness – for example – he has to renew the intention to fast when the reason for breaking the fast is no longer present.

Making the intention the night before is not a condition of general nāfil (supererogatory) fasts, because of the hadith narrated by ‘Aishah (radiyallahu’anha), who said: “The Messenger of Allah (Sallallāhu ‘alayhi wa sallam) entered upon me one day and said, ‘Do you have anything [food]?’ We said, ‘No.’ He said, ‘In that case I am fasting.’” [Reported by Muslim, 2/809, ‘Abd Al-Baqi]. But in the case of specific nafil fasts such as ‘Arafah and ‘Ashura’, it is better to be on the safe side and make the intention the night before.

If a person embarks on an obligatory fast, such as making up for a day missed in Ramadhān, or fulfilling a vow, or fasting as an act of expiation (kafarah), he must complete the fast, and he is not permitted to break it unless he has a valid excuse for doing so. In the case of a naafil fast, “the person who is observing a voluntary fast has the choice either to complete the fast or to break it” (reported by Ahmad, 6/342) – even if there is no reason to break it. The Prophet (Sallallāhu ‘alayhi wa sallam) got up fasting one morning, then he ate. [As reported in Sahih Muslim, in the story of the al-hais (a type of food) that was given to him as a gift when he was in ‘Aishah’s house; no. 1154, ‘Abd Al-Baqi]. But will the person who breaks his fast for no reason be rewarded for the fasting that he has already done? Some of the scholars say that he will not be rewarded [Al-Mawsu’ah Al-Fiqhiyyah, 28/13], so it is better for the person who is observing a voluntary fast to complete it, unless there is a valid, pressing reason for him to stop fasting.

If a person does not know that Ramadhan has started until after dawn, he has to stop eating and drinking for the rest of the day, and he has to make that day up later on, according to the majority of scholars, because the Prophet (Sallallāhu ‘alayhi wa sallam) said: “There is no fasting for the one who does not have the intention to fast from the night before.” [Reported by Abu Dawud, 2454].

If a prisoner or captive knows that Ramadhan has begun by sighting the moon himself or by being told by a trustworthy person, he has to fast. If he does not know when the month is beginning, he must try to work it out for himself (Ijtihad) and act according what he thinks is most likely. If he later finds out that his fasting coincided with Ramadhān, this is fine according to the majority of scholars, and if his fasting came after Ramadhān, this is fine according to the majority of fuqaha’, but if his fasting came before Ramadhan, this is not acceptable, and he has to make up the fast. If part of his fasting coincided with Ramadhān and part of it did not, what coincided with it or came after it is fine, but what came before is not permissible. If the matter never becomes clear to him, then his fasting is fine because he did the best he could, and Allaah burdens not a person beyond his scope. [Al-Mawsu’ah Al-Fiqhiyyah, 28/84].

2.Ensure to eat and drink something at sahur, and delay it until just before the adzan of Fajar.

The Prophet (sallallāhu ‘alayhi wa sallam) said: “Have sahur, for in sahur there is blessing (barakah).” [Al-Bukhari] The Prophet (sallallāhu ‘alayhi wa sallam) also said, “Sahur is blessed meal, and it involves being different from the people of the Book. What a good sahur for the believer is dates.” [Abu Dawud, no. 2345; Sahih al-Targhib, 1/448]

3. Taking care that nullify fasting

4. Not delaying the Iftar.

The Prophet (sallallāhu ‘alayhi wa sallam) said: “The people will be fine so long as they do not delay Iftar.”[Al-Bukhari]

5. Breaking ones fast according to the Sunnah.

It is described in the hadith narrated by Anas bin Mālik (radiyallāhu’anhu):  “The Prophet (sallallāhu ‘alayhi wa sallam) used to break his fast with fresh dates before praying; if fresh dates were not available, he would eat (dried) dates; if dried dates were not available, he would have a few sips of water.”   [Al-Tirmidzi, 3/79 and others; He said it is a gharib hasan hadith. Classified as sahih in al-Irwa’, no. 922)]

6. After Iftar, reciting the words reported in the hadith narrated by Ibn ‘Umar (radiyallāhu`anhu), according to which the Prophet (sallallāhu ‘alayhi wa sallam), when he broke his fast.

The Prophet (sallallāhu ‘alayhi wa sallam)   would say:  “Dhahaba al-zama’, wa’abtallat al-‘uruq, wa thabat al-ajru insha Allāh (Thirst is gone, veins are flowing again, and the reward is certain, insya Allāh).”   [Reported by Abu Dawud, 2/765; its isnad was classified as hasan by al-Daraqutni, 2/185)]

7. Keeping away from sin.

The Prophet (sallallāhu ‘alayhi wa sallam) said: “When any of you is fasting, let him not commit sin…” [Al-Bukhari]

The Prophet (sallallāhu ‘alayhi wa sallam) said: “Whoever does not stop speaking falsehood and acting in accordance with it, Allāh has no need of him giving up his food and drink.”[Al-Bukhari]

7.1. The person who is fasting should avoid all kinds of harām actions, such as backbiting, obscenity and lies; otherwise his reward may all be lost.

The Prophet (sallallāhu ‘alayhi wa sallam) said: “It may be that a fasting person gets nothing from his fast except hunger.” [Reported by Ibn Mājah, 1/539; Sahih al-Targhib, 1/453].

Among the things that can destroy one’s Hasanat (good deeds) and bring sayi’at (bad deeds) is allowing oneself to be distracted by quiz-shows, soap operas, movies and sports matches, idle gatherings, hanging about in the streets with evil people and time-wasters, driving around for no purpose, and crowding the streets and sidewalks. While it is the months of tahajjud, dzikir and worship, for many people, becomes the month of sleeping in the day so as to avoid feeling hungry, thus missing their prayers and the opportunity to pray them in congregation, then spending their nights in entertainment and indulging their desires. Some people even greet the month with feelings of annoyance, thinking only of the pleasures they will miss out on. In Ramadhan, some people would go for holiday! Even the mosques are not free from such evils as the appearance of women wearing makeup and perfume, and even the Sacred House of Allāh is not free of these ills. Some people make the month a season for begging, even though they are not in need. Some of them entertain themselves with dangerous fireworks and the like, and some of them waste their time in the markets, wandering around the shops, or sewing and following fashions. Some of them put new products and new styles in their stores during the last ten days of the month, to keep people away from earning rewards and Hasanat.

8.2. Not allowing oneself to be provoked.

The Prophet (sallallāhu ‘alayhi wa sallam) said: “If someone fights him or insults him, he should say, ‘I am fasting, I am fasting.’”[Al-Bukhari and others].

One reason for this is to remind him, and another reason is to remind his adversary. But anyone who looks at the conduct of many of those who fast will see something quite different. It is essential to exercise self-control and be calm, but we see the opposite among crazy drivers who speed up when they hear the adzān for Maghrib.

9. Not eating too much.

The Prophet (sallallāhu ‘alayhi wa sallam) said: “The son of Adam fills no worse vessel than his stomach.” [Reported by al-Tirmidzi, no. 2380; he said, this is a hasan sahih hadith].

The wise person wants to eat to live, not live to eat. The best type of food is that which is there to be used, not that which is there to be served. But people indulge in making all kinds of food (during Ramadhan) and treating food preparation as a virtual art form, so that housewives and servants spend all their time on making food, and this keeps them away from worship, and people spend far more on food during Ramadhan than they do ordinarily. Thus the month becomes the month of indigestion, fatness and gastric illness, where people eat like gluttons and drink like thirsty camels, and when they get up to offer Solātul Tarawīh, they do so reluctantly, and some of them leave after the first two raka’at.

10. Being generous by sharing knowledge, giving charity, using one’s position of authority or physical strength to help others, and having a good attitude.

Ibn ‘Abbās (radiyallāhu’anhu) reported said:  “The Messenger of Allāh (sallallāhu ‘alayhi wa sallam) was the most generous of people [in doing good], and he was most generous of all in Ramadhan when Jibreel met with him, and he used to meet him every night in Ramadhān and teach him the Qur’an. The Messenger of Allāh (sallallāhu ‘alayhi wa sallam) was more generous in doing good than a blowing wind.” [Al-Bukhari]

10.1.Combining fasting with feeding the poor is one of the means of reaching Paradise.

The Prophet (sallallāhu ‘alayhi wa sallam) said: “In Paradise there are rooms whose outside can be seen from the inside and the inside can be seen from the outside. Allāh has prepared them for those who feed the poor, who are gentle in speech, who fast regularly and who pray at night when people are asleep.” [Reported by Ahmad 5/343; Ibn Khuzaymah, no. 2137. its isnad is hasan because of other corroborating reports].

The Prophet (sallallāhu ‘alayhi wa sallam) said: “Whoever gives food to a fasting person with which to break his fast, will have a reward equal to his, without it detracting in the slightest from the reward of the fasting person.” [Reported by al-Tirmidzi, 3/171; Sahih al-Targhib, 1/451].

Shaykh al-Islam Ibn Taymiyah (rahimahullāh) said: “What is meant is that he should feed him until he is satisfied.” [Al-Ikhtiyarat al-Fiqhiyyah, p. 109)]

A number of the Salaf preferred the poor over themselves when feeding them at the time of Iftar. Among these were ‘Abdallāh ibn ‘Umar (radiyallāhu’anhu), Malik ibn Deenaar(radiyallāhu’anhu), Ahmad ibn Hanbal and others (rahinahullah). ‘Abdallāh ibn ‘Umar (radiyallāhu’anhu) would not break his fast unless there were orphans and poor people with him.

Wallahu’alam.

[Excerpted from IslamQ&A]

The Eminent Value of Trustworthiness

The Eminent Value of Trustworthiness in Islam

By Aishah Stacey

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger. 

Reliability, honesty and trustworthiness are characteristics that must be present in anyone who claims to be a believer.

"Honesty", is important concept in Islam and it incorporates truthfulness and reliability.  Another dimension of honesty is trustworthiness, or in Arabic, "amanah". 

The meaning of amanah is something someone left for another person to protect or keep in his custody.  The opposite of truthfulness is betrayal or even treason.  That is, to fail to keep the trust in the way the person who left it expected or wanted.

Trustworthiness further enhances the integrity and sound moral conduct that is inherent in the notion of honesty.  Being trustworthy implies being honest, fair in dealings and punctual (in terms of both regularity and timeliness) as well as honoring trusts and keeping promises and commitments.  An important part of the noble Islamic character is being trustworthy.  Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) was known, even before his Prophethood to be Al-Amin (the trustworthy one).

While the qualities of honesty and trustworthiness are inextricably entwined, there are slight differences.  Honesty implies a lack of deceit while trustworthiness entails honoring and fulfilling commitments, promises, trusts and covenants.  It covers moral, social, legal and religious obligations.  Being truthful in promises and covenants is one of the characteristics by which the believers are known.  Both promises and covenants involve saying something about an issue to confirm that you will uphold the trust.  This is especially so with regard to one's duties towards Allāh.  Allāh praises the believers by promising them Paradise:

“Those who are faithfully true to their amanah (all the duties which Allāh has ordained, honesty, moral responsibility and trusts, etc.) and to their covenants...these indeed are the inheritors.  Who shall inherit Paradise.  And dwell therein forever” (Al-Mu’minun, 23: 8-11)

Trust, and being worthy of another’s trust, is inherent in being one who is submitted to the will of Allāh.  When Allāh appointed Adam (‘alayhissalam) , the father of mankind,  as successor on earth, it was a trust incumbent upon all of mankind.  When Allāh created us as individuals for worshipping Him, it became a trust incumbent upon us to nourish  ourselves and our families in a way that enables worship.

In Islam, every believer is a brother or sister to the other; we are one body, one nation.  The right hand must be able to trust the left hand.  The commands and rules from Allāh are designed for our benefit and Islam holds people’s rights in high esteem.  The systematic arrangement of guidelines and regulations is intended to uphold the rights Islam gives to the believers and to minimize vice and corruption.  Islam strongly condemns the violation of Allāh-given rights.  When Allāh commands us to keep the trust, to be trustworthy, it is not a matter to be taken lightly.

Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) explained the seriousness of upholding the rights due to others when he said: “Allāh says, ‘There are three people whom I shall be their opponent on the Day of Judgment: A man who was given something in My Name and then betrays; A man who sells-off a free man (as a slave) and consumes the price; and A man who hires a labourer, makes use of his service then does not give him his wages.’” (Al-Bukhari).  

Allāh says in the Qur’an: “Verily, Allāh does command you to render back your Trusts to whom they are due.” (An-Nisa’ 4: 58)

In the past Allāh dealt severely with people who were dishonest and did not honor their trusts.  The people of Madian had developed unfair and corrupt business practices and Prophet Shuaib (‘alayhis salam) was instructed to warn them of Allāh’s displeasure.

“He said: “O my people!  Worship Allāh, you have no other Allāh but Him, and give not short measure or weight, I see you in prosperity; and verily I fear for you the torment of a Day encompassing.  And O my people!  Give full measure and weight in justice and reduce not the things that are due to the people, and do not commit mischief in the land, causing corruption.  That which is left by Allāh for you (after giving the rights of the people) is better for you, if you are believers.” (Hud, 11: 85-86)

After Prophet Shuaib (‘alayhis salam) issued his warning and the people chose to belittle and ignore him the promise of Allāh was shown to be true.  Allāh is The Most Just, The Most Wise and He is the ultimate trustee, the one who can be relied upon to fulfill His promises.

“And when Our Commandment came, We saved Shuaib and those who believed with him by a Mercy from Us.  And a torment (or awful cry) seized the wrongdoers, and they lay (dead) prostrate in their homes.” (Hud, 11: 94)

Reliability, honesty and trustworthiness are characteristics that must be present in anyone who claims to be a believer.  The sayings of Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) indicate that dishonesty and betrayal are completely at odds with the Islamic faith and morals.  Prophet Muhammad (Sallallāhu ‘alayhi wa sallam) informed us that: “A hypocrite is known by three traits: When he speaks, he lies; when he promises, he reneges; when he is entrusted, he cheats (or embezzles).” (Al-Bukhari and Muslim)

When Abu Ubaydah Ibn Al-Jarrah (radiyallāhu’anhu) was the commander of the Muslim armies in Syria, the Emperor of Byzantium set out with a large army to recapture Hims.  Abu Ubaydah Ibn Al-Jarrah (radiyallāhu’anhu) decided to evacuate the city because he had only a handful of soldiers.  He gathered the people of Hims in the middle of the city and announced: “We collected the protection tax from you because we planned to defend you.  Now we are too weak.  In this case, we return the tax we collected.”

All the taxes collected were returned to the non-Muslim people of Hims.  Such was the depth of feeling and understanding displayed by the early Muslims.  They were constantly aware of their obligations towards Allāh, their brothers and sisters and those who were under the protection of the Muslim armies.

Trustworthiness is a quality that is essential if a society is to function as one unit, bearing in mind the needs and aspirations of all its citizens.

The Muslim nation should be one unit, one nation.  All members of this brotherhood should be able to stand before Allāh knowing that he is safe and secure in the company of one who is trustworthy.  From the lowliest peasant to the mightiest king all are equal; the only thing that makes one member of the unit better than the other is his piety or righteousness.  Amongst the many qualities that blend together to make righteousness, is trustworthiness.

And Allāh Almighty Knows best.

Related Links:

•         Honesty in Islam
•         Consideration for Neighbors
•         Kindness to Parents in Islam: Duty and Devotion
•         Generosity in Islam: The Power of Giving
•         Love: An Islamic Perspective

[Excerpted from: “The Eminent Value of Trustworthiness in Islam” By Aishah Stacey,Via On Islam, Tuesday, 14 December 2010 ; Article by author titled (Trustworthiness) published at The Religion of Islam web site http://www.islamreligion.com/; Aishah Stacey is an Australian revert to Islam. She currently spends her time between Australia and Qatar. Aishah works as a writer at the Fanar Cultural Islamic Centre in Doha, Qatar while studying for an Arts (Psychology) degree]

Truthfulness

Truthfulness

By Salman Al-Oadah

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks is due to Allāh, the Lord of al-‘ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam is His Messenger.

Truthfulness in speech expresses a dignified personality, maturity, insight and generosity

Allāh Almighty Says: “O You who believe! Have taqwa with Allāh, and be among the truthful.” (Surat Al-Tawbah 9:119)

Literally, many people understand truthfulness to mean truthfulness of the tongue through speech alone. Whereas, in reality, truthfulness is a vast curriculum. It is as much one of the characteristics of the Muslim's personality both outward and inward, as it reflects in speech and action as seen in the following: Truthfulness in Conveying the Religion, Truthfulness in Speech, and Truthfulness in Deeds:

1. Truthfulness in Conveying the Religion:

That is, one must profess the correct belief built upon truthfulness with Allāh Almighty, not upon hypocrisy, deceit and patronization. This is why truthfulness is mentioned in the Qur’an as the opposite of hypocrisy. "That Allāh may reward the truthful for their truth, and punish the hypocrites if He wills, or turn mercifully towards them..." (Surat Al-Ahzab 33:64).

Therefore, it is necessary to relate the outward Islam to the inward faith; it is necessary to have the correct belief in Allāh, the Last Day, the Angels, the Books, and the Messengers. The outward guidance must conform to the inward guidance.

Here, is one of the hidden plots of Shaytan who inspires the propagator to neglect some of the outward good deeds under the pretense that his inner reality is not the same. So he avoids this in order to avoid deceiving the people! This is a huge mistake. The good deed which you perform outwardly is so because of the righteousness and truthfulness in your heart as long as you do not do it for riyā' (show-off), reputation or in order to deceive the believers.

2. Truthfulness in Speech:

Truthfulness in speech expresses a dignified personality, maturity, insight and generosity. No one would resort to lies unless he has a wicked nature, a wicked nafs (self), and a weak personality. A good-natured individual denounces lie and rebukes it, which is why all of the [previous revelations] agreed upon the prohibition and admonition of lying. How about the propagator then, can you imagine him lying!? I believe not,in shaa Allāh. Some of the propagators  may come across ambiguously by making certain statements which some people misunderstand, then later they may find out the opposite of what they misunderstood. Then they accuse him of lying. Besides, ambiguity may lead to the acceptance of some minor lies under the pretense that it is helpful!! So be cautious!

If you are in a situation that would cause you to lie, avoid doing so, and remember the words of Abu Sufyan before Heracles when he was asked about the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) and he [latter narrated to Muhammad (Sallallāhu ‘alayhi wa sallam)], "I swear by Allāh, if I was sure that they would not have transmitted a lie from me, I would have lied about you." [Bukhari] This man, who was an idolater at the time, avoided lying out of fear that his lying would be transmitted, or that he would be insulted some day because of it. He avoided lying even though he needed to do so. We know that the honor of today's propagators has become a target for a barrage of arrows, and this is why it is necessary for the propagator to close the door before the foul wind comes in, so that he can be safe!

3. Truthfulness in Deeds:

Meaning that a person's deeds have to be purely for Allāh without riya' or seeking good reputation, "Whoever hopes to meet his Lord, he should do good deeds, and not join any one in the worship of His Lord." and "...that He may try you; which of you is the best in deeds."(Surat Al-Kahf 18:11 and Surat Al-Mulk 67:2)

Fudail bin Ayad (radiyAllāhu’anhu) commented that, "Which one of you is the best in deeds" means 'most sincere and pertinent.' He was asked, "What is most sincere and pertinent?" He said, "If the deed is sincere and not pertinent it won't be accepted, and if it is pertinent and not sincere, it won't be accepted. It will not be accepted until it is sincere and pertinent!"

Included among the subject of truthfulness in deeds is possessing clarity and avoiding obscurity or ambiguity. It was reported upon the authority of Abu Dawud and Nisa'ie that after a confrontation with a man, when the companions refrained from standing up for him (Sallallāhu ‘alayhi wa sallam) he rebuked them, so they said, "O Messenger of Allāh, we do not know what is in your nafs, could not you signal us with your eye?" He (Sallallāhu ‘alayhi wa sallam) said, "It is not becoming of a Prophet that he have a deceiving eye!!" [Abu Dawud, Nisa'ie, Hakim, Ahmad from the hadith of Anas in which it is mentioned, "A Prophet does not wink."]

At-Tirmidzi recorded that ‘Abdullah bin Salam, (radiyAllāhu’anhu), said "When the Prophet, (Sallallāhu ‘alayhi wa sallam), came to Madinah the people came out and said, 'The Messenger of Allāh has come! The Messenger of Allāh has come! The Messenger of Allāh has come!' So I came forward among the people to look at him (Sallallāhu ‘alayhi wa sallam), and when I beheld his face I knew that his face wasn't the face of a liar. And the first thing that he (Sallallāhu ‘alayhi wa sallam) said was, "O People! Spread the salam, and serve the food, and pray while the people are asleep, you will enter Jannah peacefully." [Ahmad, Tirmidzi and Ibn Majah.]

The truthfulness of the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam) spread from his heart to his tongue...to the extremities, it became manifest in his honorable face...( Sallallāhu ‘alayhi wa sallam). Everyone who beheld his bright vision saw truthfulness and was assured that his face was absolutely not the face of a liar. We are in need for the type of propagators who transmit truthfulness with their speech and deeds so much so that truthfulness becomes a natural disposition swimming through their veins, emerging through their outward behavior, so that when the people see them they say, "These are not the faces of liars!" We are also in need of propagators who are beautified with moral excellence, who stay away from selfishness and agitation, who persevere through their tranquility, who are moderate in their manner of speaking in all circumstances in such a way that the people are able to look at their characteristics and say, "These are the characteristics of Prophets!"

Surely truthfulness in carrying our propagation is a cause for people to accept our religion, and we should not be like the actor on the stage who shows the people the opposite of what he really is. In this case, the reality of such a propagator is quickly revealed and the people rush away from him.

It was reported that one of the Salaf  (pious predecessors) used to affect people and bring them to tears while admonishing them, to the point that you could hear them crying loudly. Yet someone else may have given a better speech in the same gathering and may have been more knowledgeable, but he could not affect their hearts nor bring them to tears! So his son asked him about this one day and his response was, "The weeping of the mother who lost her beloved is not like the weeping of the one who is paid to do so."

Therefore, the first mean for the success of the propagator is: His truthfulness in carrying his propagation, his seriousness in it and truthfulness in words and deeds must be his method and his characteristic. Elegant sweet words are not most important - even if they are required - more important is truthfulness, that he is in harmony with himself, and his speech comes from the heart.

Long ago it was said:"If a word comes from the heart it will land in the heart... and if it comes from the tongue it will not even pass the ears!!"

And Allāh Almighty Knows best.

Related Links:

·        The Eminent Value of Trustworthiness in Islam

·        Consideration for Neighbors

·        Honesty in Islam

·        Love: An Islamic Perspective

·        Grateful for Every Kindness

[ Excerpted from: “Truthfulness “By Salman Al-Oadah,  Via On Islam , Thursday, 06 January 2011;Sheikh Salman Al-Oadah is a prominent Saudi scholar. He supervises the website Islam Today (www.islamtoday.com) ]