The Official English Channel of Shaykh Abū ʿAbdillāh Fayṣal al-Ḥāshidī حفظه الله ورعاه

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(8) اشْفَعُوا تُؤْجَرُوا “Intercede, and you will be rewarded.” Narrated by al-Bukhārī (1342) and Muslim (2627). The Messenger of Allah ﷺ said this. It encourages good intercession, showing that it is among the enduring righteous deeds. As for bad or harmful intercession, it brings nothing but sin. https://t.me/faysalalhashidi

(7) اسْمَحْ يُسْمَحْ لَكَ “Be forgiving, and you will be shown forgiveness.” Narrated by Aḥmad (1/248). The Messenger of Allah ﷺ said this. It encourages forgiveness and pardon, whether for oneself or for others, in a brief and beautiful expression. It also teaches that the reward corresponds to the action: whoever forgives his brother, Allah will forgive him. https://t.me/faysalalhashidi

(6) إِنَّ لِصَاحِبِ الْحَقِّ مَقَالًا “Indeed, the one who has the right has a say.” Narrated by al-Bukhārī (2305) and Muslim (1601). The Messenger of Allah ﷺ said this. It indicates that the one who possesses a right has the authority to present his case, defend himself against injustice, repel wrongdoing, and claim what is rightfully his. https://t.me/faysalalhashidi

(5) أَمْلِكْ عَلَيْكَ لِسَانَكَ “Restrain your tongue.” Narrated by al-Tirmidhī (2406). The Messenger of Allah ﷺ said this. It shows that when a person controls his tongue and does not speak except with words in which benefit is clear, he remains within the bounds of safety and praiseworthy conduct. https://t.me/faysalalhashidi

(4) أَكْثَرُ خَطَايَا بَنِي آدَمَ فِي لِسَانِهِ “Most of the sins of the children of Ādam are from their tongues.” Reported by al-Ṭabarānī (3/78). The Messenger of Allah ﷺ said this. It contains a warning against the slips of the tongue, because guarding the tongue is difficult. A person may find it easy to guard his chastity, yet he speaks a single word in which his destruction may lie. https://t.me/faysalalhashidi

(3) إِنَّ مِنَ الشِّعْرِ لَحِكْمَةً “Indeed, some poetry contains wisdom.” Narrated by Abū Dāwūd (5010). The Messenger of Allah ﷺ said this. It shows that some forms of poetry carry true wisdom. That includes poetry which calls to noble character, poetry which calls to righteousness and taqwā, and poetry which raises people from lowly matters to lofty meanings. https://t.me/faysalalhashidi

(2) إِنَّ مِنَ الْبَيَانِ لَسِحْرًا “Indeed, some eloquence is like magic.” Narrated by al-Bukhārī from the ḥadīth of Ibn ʿUmar, and it is also reported by Muslim from the ḥadīth of ʿAmmār رضي الله عنهما. The Messenger of Allah ﷺ said this. It indicates that among forms of eloquent speech there is that which resembles magic in the subtlety of its method and the way it captures the heart. However, it is not truly praiseworthy except when it is directed towards the truth. If it is directed towards falsehood, it becomes blameworthy. https://t.me/faysalalhashidi

(1) إذا لَمْ تَسْتَحْيِ فافْعَلْ ما شِئْتَ “If you do not feel shame, then do as you wish.” Narrated by al-Bukhārī from the ḥadīth of Abū Masʿūd رضي الله عنه. The Messenger of Allah ﷺ said this. It indicates that modesty is a barrier against every vile act. https://t.me/faysalalhashidi

المنتقى من أمثال النبلاء The Selected Sayings of the Noble All praise is for Allah, Lord of the worlds, and prayers and peace be upon the most honoured of the Messengers. To proceed: The rank of proverbs within literature is a lofty one, and their standing is high. They represent the summit of conciseness, the furthest reach of eloquence, the very essence of the pure Arabs’ fluency, the quintessence of their speech, and the most comprehensive of their expressions. I occupied myself with gathering them and devoted my time to them until a number of notebooks were assembled. From them, I selected the sayings of scholars and literary figures, that this might be a lifelong project. I named it The Selected Sayings of the Noble (المنتقى من أمثال النبلاء) so that those servants of Allah whom He wills may benefit from it. And it should be known that my role in this work is nothing more than selection. Allah grants success to all, by His favour and His generosity. Āmīn. Written by ✒️ Shaykh Fayṣal al-Ḥāshidī

Imitation: The Contagion of the Outer to the Inner Imitation begins quietly in its inception… A glance that admires the Western garment, then a touch that entices toward an alien appearance. So the heart leans toward what the eyes have become accustomed to, and the souls find comfort with those who resemble them in appearance and style. And here, the hidden slide begins, the outward becomes alike, and thus the inward draws near, the contagion spreads deep within, without awareness or intention. Shaykh al-Islam Ibn Taymiyyah (may Allah have mercy on him) said: “Indeed, sharing in outward appearance produces similarity and conformity between those who resemble each other, leading to agreement in character and deeds. This is something that is perceptible.” Hence, you see the wicked, when they gather, they resemble one another! In dress, in hairstyle, in speech, in walk. As if Satan molded them in one form. To the point that you can recognize the immoral person before he even speaks, From his gaze, his walk, his hairstyle, and his tone of voice! And because of this deep danger, the Prophet ﷺ warned, saying: “Whoever imitates a people is one of them.” ✒️ Shaykh Fayṣal al-Ḥāshidī https://t.me/faysalalhashidi

The Silent Caller Your ḥijāb is not merely a piece of cloth thrown over the head! Rather, it is a banner of chastity, a symbol of purity, and a sign of loyalty to the Lord of the heavens. It is a silent message that penetrates hearts, a clear statement of dignity and modesty. Your adherence to the Shar‘i ḥijāb, with its seven conditions, is a radiant form of da‘wah and a truthful testimony to the meaning of servitude to Allāh: 1. That it covers the entire body. 2. That it is free from adornment and attractive colors. 3. That it is thick and not transparent. 4. That it is loose and does not describe the shape. 5. That it is not perfumed or scented. 6. That it does not resemble the clothing of men. 7. That it does not resemble the clothing of disbelieving or immoral women. And when you lower your voice, show manners in your speech, and guard yourself in addressing men except out of necessity, that too is a form of da‘wah, without speeches or pulpits. Your speech is da‘wah, your demeanor is da‘wah, your silence is da‘wah, your humility is da‘wah, your manners are da‘wah, your dignity is da‘wah, your patience upon harm is da‘wah, your repelling of evil with that which is better is da‘wah, your forgiving of those who wrong you is da‘wah and your turning away from the ignorant is da‘wah. Then how remarkable it is when all of that is joined with enjoining good and forbidding evil? Here appears a woman who calls to Allāh upon clear insight, walking among people as a light. ✒️ Shaykh Fayṣal al-Ḥāshidī https://t.me/faysalalhashidi

The Impact of Encouragement and Good Guidance (أثر التشجيع وحُسن التوجيه) How many hidden talents were never discovered, and how many brilliant minds went unnoticed. Instead, they were taught incapacity and dullness, until Allah decreed for them someone who would take them by the hand and lift the veil from their sight. You see them at first faltering and uncertain, erring and correcting themselves, until Allah blesses them with one who praises their strengths, rectifies their missteps, and lightens their stumbles. Then their ambition blossoms like a flower growing in barren soil. Encouragement is a key, while harsh criticism blinds and deafens. A single severe word can extinguish the light of talent, just as the wind snuffs out the last lamp on a cold night. 📖 This very thing happened to the scholar Sālim al-Bukhārī, as mentioned by the author of ‘Uluww al-Himmah. He once authored a remarkable treatise and presented it to his teacher, who was sitting by the fire for warmth. The teacher took the treatise, threw it into the flames, and said to him: “Are you of such a rank that you should write? You? You?” That was the first book al-Bukhārī ever wrote, and the last, until he met Allah. 📜 As for the writer of these lines, his first treatise was entitled “The Art of Dialogue.” He presented it to his teacher, Imām al-Mujaddid Muqbil ibn Hādī al-Wādi‘ī (رحمه الله). The Shaykh admired it, praised it, and wrote for it an introduction that, were you to hear it, would ring in your ears like a thousand glad tidings. Among what he wrote was: “Fayṣal, I know him to be a lover of the Sunnah and a hater of innovation. Allah has opened for him and granted him exceptional intelligence.” I was to him, as it has been said: “Even the small bird in our land begins to soar like a falcon.” So I could do nothing but believe my teacher’s words. I took the whip and struck the laziness of my soul, sharpening my resolve, until, by Allah’s grace, my writings reached nearly a hundred works and treatises, and the path of striving remains open. We ask Allah for acceptance, and we ask Him to have vast mercy upon our teacher, Shaykh Muqbil (رحمه الله), and reward him on my behalf and on behalf of his students with the best of rewards. ✒️ Shaykh Fayṣal al-Ḥāshidī https://t.me/faysalalhashidi

Gentleness (الرفق) Hearts are not opened by harshness, even if bodies may outwardly yield to it. They are opened by gentleness that touches them, by wisdom that perfects speech, and by patience like that of a doctor enduring the pain of treatment. How many strong ones have knocked upon doors that never opened, while a gentle soul came with a kind word, and all the doors were opened for him. “If a thousand armed men were sent on an errand, none would fulfill it except the one who acts with gentleness.” Gentleness brings forth what the sword cannot, and unites what anger tears apart. Allah, the Exalted, said to Mūsā and Hārūn عليهما السلام when sending them to the most arrogant and disbelieving man on earth: ﴿فَقُولا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى﴾ “And speak to him with gentle speech that perhaps he may take heed or fear [Allah].” [Ṭā Hā: 44] Meaning: address him with softness and leniency, though he is Pharaoh the tyrant, in hope that he may remember the truth or be humbled by fear. This is the greatest proof that gentleness is commanded even with the worst of Allah’s enemies, so how much more with the people of Islam and virtue? The Prophet ﷺ was the master of the gentle. He never became angry for himself, nor did he repay evil except with goodness. ‘Ā’ishah (رضي الله عنها) said: “A group of Jews came to the Messenger of Allah ﷺ and said, ‘As-sām ‘alaykum (death be upon you).’ I understood it and replied, ‘And upon you be death and the curse!’ The Messenger of Allah ﷺ said: ‘O ‘Ā’ishah, Allah is Gentle and loves gentleness in all matters.’ I said: ‘O Messenger of Allah, did you not hear what they said?’ He replied: ‘I said: And upon you.’” [Al-Bukhārī (6927), Muslim (2592)] The Jews did not say “as-salām” (peace), but “as-sām” (death), as a form of deceit and malice. ‘Ā’ishah (رضي الله عنها) realized this and responded sternly, but the Prophet ﷺ reminded her that a believer is not provoked, that responding with gentleness is nearer to taqwā, and that Allah loves gentleness even in repelling harm, so how much more in lesser matters? Gentleness heals what harshness wounds, gathers what anger scatters, and brings light where force only brings darkness. ✒️ Shaykh Fayṣal al-Ḥāshidī https://t.me/faysalalhashidi

Awe (الهيبة) Awe is not about force or shouting, nor is it gained by boldness toward people. Rather, it is a divine gift that springs from the light of the heart and the purity of the inner self. Allah bestows it upon those of truthfulness and sincerity, so that hearts revere them without being forced, and souls respect them without effort. The awe of souls is more powerful than the fear of weapons, and it is the greatest inheritance from good following. Awe is known as a fear mixed with reverence, and there is a fine line between it and arrogance. Ibn al-Qayyim (رحمه الله) said: “Awe (muhābah) is the result of the heart being filled with reverence and love for the Lord. As for arrogance, it is the result of self-admiration in a heart filled with ignorance and darkness.” (al-Rūḥ, p. 235) The awe of the Prophet ﷺ was at its most splendid state. It was never covered by pride nor diminished by simplicity. When a man approached him with his limbs trembling, he ﷺ said gently: «هوِّن عليك، فإني لستُ بملك، إنما أنا ابنُ امرأةٍ من قريش كانت تأكل القديد.» “Take it easy on yourself. I am not a king. I am only the son of a woman from Quraysh who used to eat dried meat.” [Reported by Ibn Mājah (3312), authenticated by al-Albānī in Ṣaḥīḥ al-Jāmi‘ (7052)] A few simple words removed fear from his heart and filled him with calmness. Here, the Beloved ﷺ teaches us that greatness does not need a raised voice, but rather a lowered wing. The Companions did not fill their eyes with his gaze, out of awe and deep respect. It is reported from ‘Amr ibn al-‘Āṣ (رضي الله عنه): “I could not fully gaze at him out of reverence. If I were asked to describe him, I could not do so because I never filled my eyes with him.” [Reported by Muslim (131)] It is an awe that springs from purity, lives with tranquility, and remains an everlasting mark in the hearts of those who knew the path of humility. ✒️ Shaykh Fayṣal al-Ḥāshidī https://t.me/faysalalhashidi

Keeping a Secret (حفظ السر) A secret is something a person is entrusted with, hidden and concealed. It is a trust that must not be betrayed by revealing or spreading it. Whoever has a secret disclosed to him has been entrusted. How excellent is the one who conceals, and how great the loss of the one who exposes a secret entrusted to him! Al-Jāḥiẓ said: “A secret is made up of dignity and fulfilling the trust. Revealing a secret is from unnecessary speech, and one who speaks unnecessarily is not dignified. Just as someone who is entrusted with money and gives it to someone other than its owner has betrayed the trust, so too is the one entrusted with a secret and discloses it to someone else — he has betrayed the trust.” (Tahdhīb al-Akhlāq, al-Jāḥiẓ, p. 25) In the hadith: «المجالس بالأمانة.» “Gatherings are based on trust.” [Reported by Ahmad in al-Musnad 2/342, graded hasan by al-Albānī in Ṣaḥīḥ al-Jāmi‘, no. 6678] A truly noble person conceals the secret of his companion, even if their closeness fades. A vile person discloses secrets whether in times of satisfaction or anger, love or estrangement. Al-Ghazzī said: “The noble is the one whose affection remains, and who keeps secrets whether connected or cut off. Not noble is he who, if his companion slips, spreads what was entrusted to him.” (Ādāb al-‘Ishrah, al-Ghazzī, p. 23) Experience has shown and days have testified that the noble never tears away a covering nor reveals a secret, even if his friend stumbles or their path changes. The vile one watches for mistakes; if his friend falls, he exposes him; if absent, he mentions him with evil; and if he meets him, he confronts him with his secret. Whoever keeps his inner self pure, fulfills the covenant, guards his tongue, Allah preserves his secrets and conceals him in this world and the Hereafter. ✒️ Shaykh Fayṣal al-Ḥāshidī https://t.me/faysalalhashidi

Overlooking (التَّغَافُلُ) Not everything that is seen should be spoken of, and not everything that is spoken of deserves reproach. Life flows more purely when we overlook, and hearts are filled with affection when we turn a blind eye. Whoever is granted sound intellect and a compassionate heart knows that overlooking is not weakness, but rather nobility; not heedlessness, but wisdom, adorned by the refined manners of great souls. 🔹 Overlooking means pretending to ignore your personal rights without neglecting the rights of Allah. It is a virtue of noble people. The Noble Qur’an alluded to it in His saying: ﴿عَرَّفَ بَعْضَهُ وَأَعْرَضَ عَنْ بَعْضٍ﴾ “He informed some of it and ignored a part of it.” [At-Tahrīm: 3] That is: He showed some reproach and overlooked the rest, and this is the way of the generous when dealing with those they love. 🔹 It was narrated from ‘Ā’ishah (may Allah be pleased with her) in the famous hadith of Umm Zar‘, that one of the women described her husband saying: «إِنْ دَخَلَ فَهْدٌ، وَإِنْ خَرَجَ أَسَدٌ، وَلَا يَسْأَلُ عَمَّا عَهِدَ.» “When he enters, he is like a cheetah, and when he goes out, he is like a lion, and he does not ask about what he left.” [Reported by Al-Bukhārī (5189) and Muslim (2448)] The cheetah is cited as a symbol of calmness and overlooking. Ibn Hajar (رحمه الله) said: “She described him as heedless when entering the house, as praise for him.” 📚 Fatḥ al-Bārī (9/261) 🔸 Overlooking is a necessary etiquette, especially with one’s spouse. The Prophet ﷺ said: «لَا يَفْرَكْ مُؤْمِنٌ مُؤْمِنَةً، إِنْ كَرِهَ مِنْهَا خُلُقًا، رَضِيَ مِنْهَا آخَرَ.» “A believing man should not hate a believing woman; if he dislikes one of her traits, he is pleased with another.” [Reported by Muslim (1469)] Whoever seeks perfection has sought what cannot be attained, but whoever overlooks shortcomings lives with a peaceful mind. 🔹 Ibn Zā’idah said: “Well-being is ten parts; nine of them are in overlooking.” When Imam Aḥmad heard this, he said: “Well-being is entirely in overlooking!” 📚 Adab ad-Dunyā wa ad-Dīn, al-Māwardī, p. 180 🔹 Ibn al-Wardī (رحمه الله) said: “Overlook certain matters, for none have achieved praise except those who have overlooked.” 📚 Al-Kashkūl, al-Bahā’ al-‘Āmilī, 1/236 📌 So do not burden yourself, O wise one, with scrutinizing faults, nor occupy your heart chasing after slips. Nothing wins hearts like overlooking, and no companionship endures like gentleness. ✒️ Shaykh Fayṣal al-Ḥāshidī https://t.me/faysalalhashidi

Enduring the Words of the Virtuous Shaykh Fayṣal al-Ḥāshidī (حفظه الله) said: Sometimes people of religion, status, and virtue may say things that appear harsh, or seem to belittle your right. Not every speaker intends harm, and not every advisor is eloquent or precise in his words. It is here that the nobility of character, elevation of the soul, and refinement of manners truly manifest: That you excuse the virtuous when their tongues slip, or their speech is severe, And that you interpret their words in the best possible way, just as you would with your parents if they were stern with you. Indeed, what raises a person in rank is his good etiquette with the virtuous, not how forcefully he refutes them. As for the base and ignoble, due to the lowliness of their nature, they do not excuse those of virtue, Nor do they recognize the status of the forerunners in good, Rather, they rush to refute and defend their own egos. But know: He who humbles himself to the noble is never degraded, and he who denies the honourable gains no honour. Reflect on how our Prophet ﷺ bore the words of his brother Mūsā (عليه السلام), When he said: يَا رَبِّ، هَذَا الْغُلَامُ الَّذِي بَعَثْتَهُ بَعْدِي، يَدْخُلُ مِنْ أُمَّتِهِ أَفْضَلُ مِمَّا يَدْخُلُ مِنْ أُمَّتِي؟! “O my Lord! This young man whom You have sent after me will people from his nation enter Paradise in a better way than those from mine?!” 📘 Narrated by al-Bukhārī (335) and Muslim (164) The Prophet ﷺ did not respond harshly, nor did he condemn the question. Instead, his clemency manifested—by which Allāh increased him in virtue upon virtue. And look to ʿUmar ibn al-Khaṭṭāb (رضي الله عنه), When Abū ʿUbaydah (رضي الله عنه) said to him: أَفِرَارًا مِنْ قَدَرِ اللهِ؟! “Are you fleeing from the Decree of Allāh?!” 📘 Narrated by al-Bukhārī (5729) and Muslim (2219) ʿUmar did not get angry, nor did he respond harshly. Rather, he replied with the calmness of a scholar: نَفِرُّ مِنْ قَدَرِ اللهِ إِلَى قَدَرِ اللهِ “We flee from the Decree of Allāh to the Decree of Allāh.” And ʿUmar (رضي الله عنه)—the leader and caliph endured the words of the Mothers of the Believers (رضي الله عنهن) When they said to him: أَنْتَ أَفَظُّ وَأَغْلَظُ مِنْ رَسُولِ اللهِ ﷺ “You are harsher and sterner than the Messenger of Allāh ﷺ.” 📘 Narrated by al-Bukhārī (3294) and Muslim (2396) Yet he did not hurt them, nor did he belittle their statement. Because he knew that harshness may arise from sincere concern, And that advice given in the form of reproach does not diminish status, but rather shows the truth of love. So if harsh words come from the righteous and people of honour, Do not make that a reason for cutting ties, nor a cause for grudges. Rather, think deeply about what lies behind the words, and remember their virtue and past excellence. And know that the people of virtue - when Allāh reminds them of what they have said - they return to fairness, acknowledge your status, and praise you with good. They are people of truth: if the right becomes clear to them, they return to it. And whoever knows the rank of the virtuous; Allāh elevates him. https://t.me/faysalalhashidi

Debt is anxiety by night and humiliation by day. Shaykh Fayṣal al-Ḥāshidī (حفظه الله) said: Debt should not be undertaken except in cases of necessity, because of how it preoccupies the heart with something fleeting, burdens the soul with the worry of repayment, and causes humiliation before the creditor upon meeting him. In al-Ṣaḥīḥayn (al-Bukhārī and Muslim), it is reported that the Prophet ﷺ used to say in his prayer: اللَّهُمَّ إِنِّي أَعُوذُ بِكَ مِنَ الْمَأْثَمِ وَالْمَغْرَمِ “O Allah, I seek refuge in You from sin and heavy debt.” Then someone asked him, “You often seek refuge from debt?” He replied: إِنَّ الرَّجُلَ إِذَا غَرِمَ حَدَّثَ فَكَذَبَ، وَوَعَدَ فَأَخْلَفَ “Indeed, when a man is in debt, he speaks and lies, and he makes a promise and breaks it.” https://t.me/faysalalhashidi

Do not argue with a woman Shaykh Fayṣal al-Ḥāshidī (حفظه الله) said: Do not argue with a woman, For if you defeat her, you will leave her with a resentment no apology can extinguish; And if she defeats you, your esteem will fall in her heart. She does not seek to win an argument with words — she seeks your chest to lean on when she is unsettled. With her, silence is wisdom, and wisdom is leadership. By it, you earn her affection and rise in her eyes in status and reverence. https://t.me/faysalalhashidi