5 Prophet’s Hadiths About Smiling

by Dr. Ali Al-Halawani

Did you know that smiling has become a science and an art form required for the improvement of relationships both social and economic? It’s also necessary for diplomatic relations between individuals, communities, and countries respectively.

At the beginning of the 20th century, laughter was officially acknowledged as a science it was called “The Psychology of Laughter.”

Gérard Jugnot, the French actor, once said, “Laughter is like a windshield wiper, it doesn’t stop the rain but allows us to keep going.”

Smiling in their words

Stressing the significance of smiling, Voltaire said, “Smile melts ice, installs confidence and heals wounds; it’s the key of sincere human relations.”

In a similar vein, the great playwright and poet, William Shakespeare said, “It’s easier to get what you want with a smile than with the tip of the sword.”

Notably, a famous Chinese proverb runs as follows, “A man without a smiling face must never open a shop

Why? Because such a man will never be able to attract others’ attention, conquer their hearts, or make them buy more!

Smiling in the Prophetic Sunnah

Prophet Muhammad was always cheerful and bright-faced. According to historians he always kept smiling in the face of his Companions to the extent that Abdullah ibn Al-Harith ibn Hazm said, “I have never seen anyone who smiles more than the Prophet does.” (At-Tirmidhi)

Jarir ibn Abdullah said: “Allah’s Messenger (peace and blessings be upon him) never refused me permission to see him since I embraced Islam and never looked at me but with a smile” (Sahih Muslim).

Moreover, Abu Hurairah narrated that the Messenger of Allah said: “You cannot satisfy people with your wealth, but satisfy them with your cheerful faces and good morals” (Abu Ya`la and Al-Hakim; Authentic hadith).

Abu Dhar narrated from the Prophet that he said, “Do not disdain a good deed, (no matter how small it may seem) even if it is your meeting with your brother with a cheerful face” (Sahih Muslim).

☺️And, the Prophet (peace be upon him) said, “Smiling in your brother’s face is an act of charity” (At-Tirmidhi; Declared Authentic by Al-Albani).

☺️Amazingly, smiling is equal to spending in the cause of Allah, without having to pay even a penny. This is, indeed, a Prophetic solution to those who desire to give charity but cannot afford it.

☺️This is an endless wellspring, if we just know how to use it. If we use smiling, wisely and sensibly, we can win over hearts. They will be more open and prepared to listen to what we share about our beautiful faith.

A smile, a cure-all

Allah the Almighty says in His Ever-Glorious Qur’an what means,

{Until, when they came upon the valley of the ants, an ant said, “O ants, enter your dwellings that you not be crushed by Solomon and his soldiers while they perceive not.”

So [Solomon] smiled, amused at her speech, and said, “My Lord, enable me to be grateful for Your favor which You have bestowed upon me and upon my parents and to do righteousness of which You approve. And admit me by Your mercy into [the ranks of] Your righteous servants”} (An-Naml 18-19).

How great is a smile when it comes from someone strong and is offered to someone weak? Or when an older person smiles at someone young? And how powerful is that smile when it’s offered from the ruler to the ruled?

How amazing is a smile when it comes in a time of disaster, crisis, or panicking?

That was the smile of Prophet Suleiman. His smile was filled with tenderness, passion, and admiration of what the little ant said and did. It was a smile that alleviated the tension of the situation. It restored safety, security, tranquility and peacefulness to everyone.

Keep smiling

So, All we have to do is keep a beautiful smile on our face at all times.

However, a senseless mechanical smile is not meant here; a fake smile cannot deceive anyone.

What is meant here, is the genuine smile that stems from the depth of one’s heart.

The smile which penetrates the walls of others’ hearts and settles there as a crowned king.

The smile that indicates and shows one’s good character.

Abdullah ibn Al-Mubarak once explained regarding good character, “It is a smiling face, doing one’s best in good, and refraining from harm” (Jami` at-Tirmidhi). - aboutislam.net

THE BASIS OF ISLAM

A Masjid at Kota Kinabalu, Sabah. Solat following social distancing.

The basis of the religion of Islam is the attestation to two phrases:

(i)   None is rightfully worshipped except God (La ilaaha ‘ill-Allah), and

(ii)  Muhammad is the Messenger of God (Muhammad-ur-Rasool-ullah).

This phrase is known as the shahaadah, or testimony of faith.  Through the belief and attestation of these two phrases one enters the fold of Islam.  It is the motto of the believers which they maintain throughout life, and the basis for all their beliefs, worship and existence. This article will discuss the first part of this testimony.

The Importance of the Statement ‘Laa Ilaaha ill-Allah’

As mentioned earlier, this testimony is by far the most important aspect of the religion of Islam, as it asserts the belief in Tawheed, or the Oneness and uniqueness of God, upon which the whole religion is built.  For this reason, it is called, “The declaration of Tawheed”.  This uniqueness and oneness necessitates God’s sole right to worship and obedience.  The religion of Islam is basically a way of life in which a person worships and obeys the orders of God and none else.  It is the only true monotheistic religion, stressing that no worship should be directed to any other except God.  For this reason, we see that in many narrations, the Prophet, may the mercy and blessings of God be upon him, said that whoever says this phrase and practices it will enter Paradise for eternity, and whoever opposes it will doomed to Hellfire for eternity.

This declaration also reiterates the purpose of one’s life, which is the worship of God alone, and obviously, the purpose of one’s existence and being is the most important aspect in one’s life.  God says in the Quran:

“And I have not created neither jinn nor humans, except to worship Me Alone.” (Quran 51:56)

The message of Tawheed found in this declaration is not particular to Islam.  Due to the importance, reality and truth of this message, it was the message brought by all prophets.  Since the dawn of humanity, God sent messengers to every people and nation, commanding them to worship Him Alone, and to reject all false deities.  God says:

“And indeed We have raised amongst every nation a messenger, (commanding them) ‘Worship God, and reject all false deities….” (Quran 16:36)

It is only when this notion of Tawheed is ingrained in the heart and minds of a person that they will willingly follow the commandments of God and render all worship to Him Alone.  For this reason, the Prophet called his people for thirteen years in Mecca to Tawheed alone, and only a minimal amount of worship was mandated at that time.  It was only when this notion became firm in the believers’ hearts and they were willing to sacrifice even their own lives for it that the majority of the other commandments of Islam were revealed.  If this base is missing, nothing after it will be of avail.

The Meaning of Laa Ilaaha ill-Allah

La ilaaha ill-Allah, literally means “There is no god (deity) except Allah”.  Here, god with a small case ‘g’ is anything which is worshipped.  What this declaration implies is that although there might be other gods and deities being worshipped by humans in existence, none of them are rightfully worshipped, meaning that no object considered as a god has any right to that worship, nor does it deserve it, except the One True God.  Thus, laa ilaaha ill-Allah means, “There is no god rightfully worshipped except Allah.”

La ilaaha… (There is no god rightfully worshipped…)

These two words deny the right of any created being to worship.  Muslims reject the worship of everything besides God.  This rejection extends to all superstitions, ideologies, ways of life, or any authority figures who claim divine devotion, love, or absolute obedience.  God in the Quran mentions in many places that all things which people take as objects of worship besides Himself do not deserve any worship, nor do they have any right to it, as they themselves are creations and have no power to bring any benefit.

“Yet they have taken besides Him other gods that created nothing but are themselves created, and possess neither [the power to] harm nor benefit for themselves, and possess no power [of causing] death, nor [of giving] life, nor of raising the dead.” (Quran 25:3)

Some worship another object or being because they believe that it has some special power, such as some control over the universe, some power to benefit or harm, or that it deserves worship in and of itself due to its greatness of being.  God negates the notion that these things which people take as objects of worship, whether they be aspects of nature, such as the wind, trees, stones, wind; or conscious beings, such as humans, prophets, saints, angels, kings, have any power in themselves.  They are mere creations like the worshippers themselves and have no power to help even their own selves, and thus they are not to be worshipped.  They are mere creations with deficiencies, subject to the Will of God, and thus they do not deserve any aspect of worship.

In reality, many believe in the ultimate control and power of God, but they imagine the Divine Kingdom of God to be like earthly kingdoms.  Just as a king has many ministers and trusted associates, they imagine ‘saints’ and minor deities to be our intercessors to God.  They take them as agents through whom God is approached, by directing some acts of worship and service to them.  God says:

“And verily, if you ask them: ‘Who created the heavens and the earth?’

Surely, they will say: ‘God.’

Say: ‘Tell me then, the things that you invoke besides God, if God intended some harm for me, could they remove His harm, or if He intended some mercy for me, could they withhold His Mercy?’

Say : ‘Sufficient for me is God; in Him those who trust (i.e. believers) must put their trust.’” (Quran 39:38)

In truth, there are no intercessors in Islam.  No righteous person is to be venerated, nor is any other being to be worshipped.  A Muslim directs all worship directly and exclusively to God.

…Ill-Allah (…Except Allah)

After denying the right of any created being to be worshipped, the shahaadah affirms divinity for God alone, with ‘…except God’.  In many places in the Quran, after God negates that anything of the creation has power to bring benefit and harm, thus deserving no worship, He states that He Himself is to be worshipped, as He has control over and ownership of the whole universe.  It is God Alone who provides for his creation; He is in total control.  He is the only one who can bring benefit and harm, and nothing can impede His Will from becoming reality.  Thus it is He Himself, through His perfection, through His ultimate powers, due to his total ownership, and due to His greatness, who deserves all worship, service and veneration exclusively.

“Say: ‘Who is the Lord of the heavens and the earth?’

Say: ‘(It is) God.’

Say: ‘Have you then taken (for worship) deities other than Him, such as have no power either for benefit or for harm to themselves?’

Say: ‘Is the blind equal to the one who sees?  Or darkness equal to light?  Or do they assign to God partners who created the like of His creation, so that the creation [which they made and His creation] seemed alike to them?’

Say: ‘God is the Creator of all things, He is the One, the Irresistible.’” (Quran 13:16)

God also says:

“You worship besides God only idols, and you only invent falsehood.  Verily, those whom you worship besides God have no power to give you provision. So seek your provision from God (Alone), and worship Him (Alone), and be grateful to Him.  To Him (Alone) you will be brought back.” (Quran 29:17)

And God says:

“Is not He Who created the heavens and the earth and sends down for you water (rain) from the sky, whereby We cause to grow wonderful gardens full of beauty and delight?  It is not in your ability to cause the growth of their trees.  Is there any ilaah (god) along with Allah?  Nay, but they are a people who ascribe equals (to Him)!” (Quran 27:60)

As God is the only being who is deserving of worship, anything worshipped besides or along with Him is done so wrongfully.  All acts of devotion are to be directed towards God alone.  All requirements should be sought through Him.  All fear of the unknown should be feared from Him, and all hope should be placed in Him.  All divine love should be felt for him, and all that one hates should be hated for His sake.  All deeds of good should be done to seek His favor and pleasure, and all wrong should be avoided for his sake.  In these ways do Muslims worship God alone, and from this, we understand how the whole religion of Islam is based upon this declaration of Tawheed. - islamreligion.com

Why Do our Morals Change Across Situations?

The morals of the believers are not supposed to come into play exclusively at times of ease and convenience. In fact, true morality self-manifests during the moments of hardship, adversity, and crisis. Some people may seem well-mannered with a polite attitude and bashful conduct as long as they are calm and the surrounding circumstances are convenient and favorable. However, when they are subjected to anger or experience hardship, unfortunate conditions, and the like of adverse circumstances, they turn into completely different people, far from the well-mannered people you knew! Sadly, a person (who was once well-mannered) would turn into a bad-tempered, fierce, verbally abusive, harsh, intimidating, and vulgar transgressor! We see this saddening transformation quite often, and the extent to which someone’s character can change is quite shocking. Is this how distant Islamic morality is from our hearts and souls, due to which it fails to change such qualities?

It was narrated on the authority of ‘Abdullah ibn Mas‘ood, may Allah be pleased with him, that the Messenger of Allah  said: “A believer is neither a slanderer nor a curser, nor is he obscene or vulgar.” [Saheeh At-Tirmithi: 1977] Ibn Battaal  said that ‘obscene’ means the one who is verbally abusive and commits obscene actions. ‘Vulgar’ means foul-mouthed (An-Nihaayah). How could a person turn into one who fits such a bad description denounced by the Prophet  in a single moment because of a situation or a word or a dispute!

We used to think that foolish people are those who are poorly-educated, ill-mannered, and have these sinful (evil) qualities. However, we were shocked to find many people whom we thought to be educated fitting the description as well!

Al-Qurtubi  said: “A vulgar, foul-mouthed person is described as foolish because vulgarity is only compatible with ignorance and small-mindedness.”

Some people would argue that their obscenity and vulgarity are justified by the fact that they have been angered, that the situation called for it, that other people triggered them by their misbehavior, or that calmness in such situations is harmful and passive! There is no doubt that this is an erroneous way of thinking that may incur evil consequences on people. The Prophet  said: “…and if a man verbally abuses you or shames you for something in you that he knows about, do not shame him for something in him that you know about; let him bear the evil consequences of it (his abuse), and you receive the reward for it, so do not curse.” [Saheeh At-Targheeb: 2782]

Al-Qaari  said: “Obscenity and vulgarity are entirely blameworthy qualities that are unbecoming of the believers…” He added: “He who is guided by Allah should avoid it (obscenity and vulgarity); accustom his tongue to good, polite language; and follow the example of the Prophets of Allah, for they are the most excellent role models.” [Mirqaat Al-Mafaateeh]

There are also people who use foul, vulgar, and reprehensible words under the pretext that they were commonly used by the early Arabs! Al-Maawardi  said: “What falls into the category of vulgarity and foul language in terms of the obligation of avoiding it is all what seems disgraceful and reprehensible, even if it may be considered good and acceptable after search and deliberative contemplation.”

An-Nawawi  said: “Scholars said that euphemisms should be used in such situations when a person would feel ashamed to use overt language. Accordingly, sexual intercourse should be euphemistically referred to as engaging in intimacy, consummation of marriage, cohabitation, and the like… Likewise, urinating and defecating should be euphemistically referred to as answering the call of nature or relieving oneself instead of using overt words like urine or stool. Similarly, euphemism should be used for the (physical) defects that people may be ashamed to express overtly, such as leprosy, halitosis, body odor, and the like. Beautiful euphemistic expressions that convey the intended meaning should be used in situations like the abovementioned ones and their like. Know that such euphemisms may be used as long as there is no need to use overt language. If there is a need to use it for the purpose of clarification and education and it is feared that the addressee would not understand metaphors or would understand something different, then, in this case, one should use overt language instead to ensure that the addressee understands the correct meaning, and this is the rationale for using overt language in some Ahadeeth. As explained above, this was to ensure that the addressee understands the intended meaning in these contexts, as it should be given priority over mere politeness.” [Al-Athkaar]

The people who need adherence to morality the most are the callers to Allah. It is unbecoming of them to act contrary to their moral principles, and their refined morality should rather manifest in all situations, regardless of how intense those situations are and no matter how wicked their opponents may be. The Prophet  said: “Whoever believes in Allah and the Last Day, let him speak good or remain silent.” [Saheeh Al-Bukhari: 6475] These, then, are the distinct manners of the believers. A believer should always speak good or remain silent. Speaking good has many manifestations, and silence could be of great benefit when no good could be spoken.

Verily, bashfulness is at the very core of the believers’ morality and the central moral value of Islam. Whenever a person adheres to bashfulness, he assumes control of himself and (becomes able to) change his bad morals. Therefore, we should be perfectly mindful of integrating it in educational curricula and practicing it in our lives. The Messenger of Allah  said: “Bashfulness is not to be found in anything but that it adorns it, and obscenity is not to be found in anything but that it mars it.” [At-Tamheed: 9/257]

‘Abdullah ibn Mas‘ood, may Allah be pleased with him, said: “The most wicked quality a believer may have is obscenity.” It is the most wicked of all bad morals because it makes a person unsafe (to be around) and his reactions would not be trusted.

Al-Ahnaf ibn Qays  said: “Shall I tell you what the worst diseases are? They are obscenity and bad moral character.” According to this wise man, Al-Ahnaf ibn Qays, obscenity is among the most serious diseases to which people should assign care to treat it.

Al-Qaasimi  said: “A person’s speech mirrors his virtues and soundness of his mind. Therefore, you should confine your speech to what is good, speak little, and beware of repugnant language as it alienates the honorable people from you and instead attracts the wicked ones to you.” - islamweb.net

Respect for the Truth

By Dr. ‘Abdul Kareem Bakkaar

The greatness of a person, my sons and daughters, lies in the greatness of what he believes in, what he is willing to sacrifice for, and what he defends. Our true religion, to which we proudly belong, urges us to love and respect the truth and embrace it as it is, without any polishing or distortion.

Indeed, one of the Names of Allah, The Exalted, is Al-Haqq (The Truth), our Prophet Muhammad  was sent with the truth, and the heavens and earth were created and established upon the truth.

Verily, verifying the authenticity of the information that we hear or read is the first step we need to take to determine our stance towards it and start our journey in supporting and defending the truth.

Nowadays, you hear much circulated news and read much content online, and you notice that a great part of such content is of unknown origin, some of its writers use pseudonyms, and the chains of transmission of most narratives that we hear are unknown.

All this urges us not to rush into believing everything we hear and hasten to convey it and post it so as not to become accomplices in circulating fake and unfounded news, and you know what Allah, The Exalted, Says in this regard; He Says (what means):

·      {O you who have believed, if there comes to you a wicked person with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful.} [Quran 49:6]

·      {O you who have believed, when you go forth [to fight] in the cause of Allah , investigate; and do not say to one who gives you [a greeting of] peace, "You are not a believer," aspiring for the goods of worldly life...} [Quran 4:94]

The second verse is a divine directive for the believers during wartime not to hasten the killing before it becomes clear to them who is a believer and who is not.

What does this mean for my daughters and sons?

It means the following:

1- Train yourselves not to believe everything you hear, start questioning the authenticity of the information that reaches you, and judge for yourself. Train yourselves as well to convey less of what you hear; the Prophet  said: “It is enough lying for a man to transmit everything he hears.”

2- Always look for the source of the information that you hear, try to identify the people transmitting it, and verify their credibility and trustworthiness.

3- The authenticity of what you watch is often greater and stronger than the authenticity of what you hear. Also, the longer the chain of narrators and transmitters of the information is, the greater the possibility of error and misunderstanding.

4- Countless experiences and incidents prove that oral transmission tends to be less accurate as narrators add to the orally transmitted messages according to their own understanding, moods, and personal whims. Therefore, do not accept the narrations you hear to the letter, and do not trust all their details.

5- Whenever the information sounds odd and unfamiliar, we should stop and investigate it further because much of such information is often incorrect or exaggerated.

6- The exact magnitude of a matter and the extent to which it is true or false can only be known after it ends, and therefore, you should wait before issuing judgment until the speaker completes his statement and the writer concludes his work, which he might publish in several parts. - islamweb.net

Having Good Expectations of Allah: An Act of Worship and Key to Happiness

Having good expectations of Allah, The Exalted, is a great act of worship that a believer should fill his heart with in all his states and throughout his life. He should evoke his good expectations of Allah with regard to receiving guidance and Rizq (provision) and whenever he hopes for the righteousness of his offspring, the acceptance of his supplications, the forgiveness of his sins, and in all his affairs.

Ibn Mas‘ood, may Allah be pleased with him, said: “By Allah, a believer is not endowed with a better blessing than having good expectations of Allah. By Allah, no person expects good of Him except that He gives him what he expected; for all good lies in His Hand.” [Ibn Abi Ad-Dunya]

How wonderful it is to have good expectations of Allah and be certain that one’s heartbreak will be healed, his hardship will be relieved, his toil will be succeeded by comfort, his tears will be replaced with smiles, his sickness will be followed by recovery, and that after the worldly life comes to an end, there will be Paradise as wide as the heavens and the earth, prepared for the righteous.

An Arab poet said (what means):

v  Say to the one whose heart is filled with pessimism

v  Who goes around narrowing the horizons around us

v  The secret of happiness is having good expectation of the One

v  Who created life and divided Rizq among the creation

The Prophet  said in a Qudsi Hadeeth: “Allah, the Exalted, Says, ‘I am as my slave expects me to be.’” When a person expects good of Allah, He showers him with His abundant blessings and generous bounties. When he believes with certainty that Allah intends good for him, Allah will bestow upon him of His blessings what is beyond his imagination. Allah, The Exalted, treats His slaves in accordance with their expectations of Him and grants them what they expect of Him and much more.

When you supplicate Allah, The Exalted, you should have good expectations of Him that He will accept your supplication. When you give in charity for His sake, you should have good expectations of Him that He will reward you. When you give up something for His sake, you should have good expectations of Him that He will compensate you with what is better than what you gave up. When you seek forgiveness, you should have good expectations of Allah that He will forgive you and replace your sins with good deeds.

An Arab poet said (what means):

v  If distress grows more severe, the door to Allah is wide open

v  The one who returns to Allah will never fail

v  Whenever you are overwhelmed with distress, say ‘O Merciful Lord,’

v  He will relieve your distress and bless you with rewards

v  Always have good expectations of The Most Generous

v  And His Grace will indeed amaze you

Al-Ma’moon said to Muhammad ibn ‘Abbaad: “I was informed that you show hospitality to all the visitors of Basra!” He responded: “Withholding generosity implies having bad expectations of Allah.” Another version of his response reads: “He who has a rich master (i.e. Allah) can never become poor!”

Times when having good expectations of Allah is further emphasized:

First: during times of crises, afflictions, sacrifices, overwhelming Fitnah (temptations), misfortune, debts (insolvency), poverty, and the like.

The Prophet  said: “Whoever is afflicted with destitution and refers it to Allah (i.e. beseeches Him for relief), Allah will grant him provision sooner or later.” [Abu Daawood, At-Tirmithi, and Al-Haakim]

The Quran mentions the state of the Prophets when harsh adversities befell them; they had good expectations of their Lord with certitude and trust in His promise. Their actions were based on firm conviction rather than passing thoughts. An example is the response of Moosa (Moses), may Allah exalt his mention, to his people when they said (what means): {…“Indeed, we are to be overtaken!” * [Moosa] said, “No! Indeed, with me is my Lord; He will guide me.” * Then, We inspired to Moosa, "Strike with your staff the sea,” and it parted, and each portion was like a great towering mountain.} [Quran 26:61-63] Another example is what Muhammad  said to Abu Bakr, may Allah be pleased with him, when his enemies were standing by the entrance of the cave (where they were hiding) (what means): {Do not grieve; indeed, Allah is with us.} [Quran 9:40]. He, , said to his Companion: “O Abu Bakr! What do you think of two (persons) the third of whom is Allah?”

An Arab poet said (what means):

v  Expect the doings of your Lord to come

v  With what you wish for of prompt relief

v  And do not despair when calamity befalls

v  As the unseen (future) may be holding astonishing surprises in store for you.

Second: when making supplication

When a person is devoted to supplication, no matter how harsh the calamities that befall him may be, he is never overwhelmed by them and is always guided to find ways out of them. His affairs are facilitated and all his efforts are blessed with success. The Prophet  said: “Surely, the one who supplicates (Allah) will never be destroyed (i.e. will never lose).” [Al-Haakim in Al-Mustadrak] Another Hadeeth reads: “Call upon Allah while being certain of being answered.” [At-Tirmithi]

‘Umar, may Allah be pleased with him, said: “I do not worry about having my supplication answered, but I worry about making supplication (in the first place). If I am inspired to make supplication, then the answer comes with it.”

Third: at the time of repentance:

A Muslim should be confident in the vastness of the Mercy of Allah and that He accepts the repentance of His slaves and pardons their bad deeds.

Al-Fudhayl went to Sufyaan Ath-Thawri  on the Day of ‘Arafah and asked him: “Who among the people is in the worst condition on this day?” He answered: “The ones who think that Allah will not forgive them.” This is because doubting His Forgiveness constitutes having ill expectations of Allah, The All-Forgiving, Whose vast Mercy encompasses all things.

Fourth: during the agony of death

The Prophet  said: “Let none of you die except while he has good expectations of Allah.” [Muslim]

Ibraaheem An-Nakha‘i  said: “They liked reminding a dying person of his good deeds so that he would have good expectations of his Lord.”

A Bedouin fell ill and the doctor said to him: “You are dying.” He said: “And where will I go next?” The doctor said: “To (meet) Allah!” The Bedouin said: “Why would I dislike going to the One Who Alone  is the source of all good things?”  

A dying man was asked: “What do you think Allah will do to you?” He said: “He has honored me in my abode (the worldly life), so He will not honor me any less when I am in His Abode .”  

A Bedouin asked Ibn ‘Abbaas, may Allah be pleased with them: “Who will hold people accountable on the Day of Judgment?” He replied: “Allah.” The Bedouin said: “By the Lord of the Ka‘bah, I have been saved! When the Most Generous is in a position to punish, He shows mercy, and when He brings to account, He pardons.”

Al-Hasan Al-Basri, may Allah have mercy on him, said, warning and explaining the difference between having good expectations of Allah and being tempted and deluded by the worldly life: “There are people whose confidence in forgiveness diverts them from performing good deeds, , so much so that they die without having a single good deed. . They proclaim: ‘we have good expectation of Allah’. Surely, they are liars, for if they had good expectations [of Him], they would have done good [to support their claim].”

An Arab poet said (what means):

v  Contemplate life and you will notice things and marvel at how they went down

v  How many were the anguishes that made eyes weep, but when Allah, The Most Generous, alleviated them for us, they became easy to bear

v  And how many were the needs that seemed like a mirage, but when Allah willed it, they became attainable

v  How much bitterness have we tasted, but it faded away despite the harshness of life

v  This is the way of the world; if you adorn it with patience, it becomes adorned with prosperity

Oh Allah, bless us with having good expectations of You, showing genuine reliance on You, and relishing the sweetness of acknowledging our need of You. - islamweb.net