From Knowing Allah to Mending Hearts
My Dear Readers,
السَّلَامُ عَلَيْكُمْ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ
As-salāmu ʿalaykum wa-raḥmatu llāhi wa-barakātuhu.
May the peace, mercy, and blessings of Allah be upon you.
بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِالْحَمْدُ لِلَّهِ، نَسْتَعِينُهُ وَنَسْتَغْفِرُهُ، وَنَعُوذُ بِاللَّهِ مِنْ شُرُورِ أَنْفُسِنَا وَسَيِّئَاتِ أَعْمَالِنَا. مَنْ يَهْدِهِ اللَّهُ فَلَا مُضِلَّ لَهُ، وَمَنْ يُضْلِلْ فَلَا هَادِيَ لَهُ.وَأَشْهَدُ أَنْ لَا إِلَٰهَ إِلَّا اللَّهُ، وَأَشْهَدُ أَنَّ مُحَمَّدًا عَبْدُهُ وَرَسُولُهُ.
Bismi llāhi l-Raḥmāni l-Raḥīm.Al-ḥamdu li-llāh. Nastaʿīnuhu wa-nastaghfiruhu, wa-naʿūdhu bi-llāhi min shurūri anfusinā wa-sayyiʾāti aʿmālinā. Man yahdihi llāhu fa-lā muḍilla lahu, wa-man yuḍlil fa-lā hādiya lahu.Wa-ashhadu an lā ilāha illā llāh, wa-ashhadu anna Muḥammadan ʿabduhu wa-rasūluhu.
Some teachings appear, at first glance, to be short sayings. Yet when opened carefully, they reveal a whole map of religion. One such teaching may be phrased as follows:
أَوَّلُ الدِّينِ مَعْرِفَةُ اللَّهِ.وَمَعْرِفَةُ اللَّهِ تُورِثُ حُسْنَ الْخُلُقِ.وَمِنْ أَعْظَمِ مَظَاهِرِ حُسْنِ الْخُلُقِ صِلَةُ الرَّحِمِ.وَحَقِيقَةُ الصِّلَةِ أَنْ تَجْبُرَ الْخَوَاطِرَ، وَتَرْفَعَ الْكُرَبَ، وَتُدْخِلَ السُّرُورَ فِي الْقُلُوبِ.
Awwalu l-dīni maʿrifatu llāh.Wa-maʿrifatu llāhi tūrithu ḥusna l-khuluq.Wa-min aʿẓami maẓāhiri ḥusni l-khuluqi ṣilatu l-raḥim.Wa-ḥaqīqatu l-ṣilati an tajbura l-khawāṭira, wa-tarfaʿa l-kuraba, wa-tudkhila l-surūra fī l-qulūb.
“The first principle of religion is knowing Allah.Knowing Allah gives birth to noble character.One of the greatest expressions of noble character is maintaining family ties.And the reality of maintaining ties is to mend hearts, lift distress, and bring joy into hearts.”
This is not a single hadith, nor should it be quoted as though every sentence comes directly from the Messenger of Allah ﷺ. That would be careless. It is, however, a beautiful arrangement of teachings. When each part is placed under the light of the Qur’an, the Ṣaḥīḥ hadith, and the writings of the scholars, its truth becomes clear.
The first line echoes a phrase famously found in the opening sermon attributed to Sayyidunā ʿAlī ibn Abī Ṭālib (رَضِيَ اللَّهُ عَنْهُ وَكَرَّمَ اللَّهُ وَجْهَهُ) in Nahj al-Balāghah:
أَوَّلُ الدِّينِ مَعْرِفَتُهُ
Awwalu l-dīni maʿrifatuhu.
“The first of religion is knowing Him.”
The sermon continues: “The perfection of knowing Him is affirming Him; the perfection of affirming Him is declaring His oneness.…” It is a majestic passage, but it belongs to Islamic literature and wisdom, not to the two Ṣaḥīḥ collections as a Prophetic hadith.
This distinction matters. A beautiful sentence does not need to be forced into the mouth of the Prophet ﷺ in order to be valuable. Truth has ranks. The Qur’an is the Book of Allah. The Ṣaḥīḥ hadith are the most reliable Prophetic reports. Then there are the words of the Companions, the early Muslims, the saints, the scholars, the poets, and the wise. Confusing these ranks is not reverence; it is indiscipline wearing the clothing of piety.
The First Principle: Maʿrifatullāh
Allah says:
وَمَا خَلَقْتُ ٱلْجِنَّ وَٱلْإِنسَ إِلَّا لِيَعْبُدُونِ
Wa-mā khalaqtu l-jinna wa-l-insa illā li-yaʿbudūn.
“I did not create jinn and humans except to worship Me.”
al-Dhāriyāt 51:56 · Quran.com
Worship begins with knowledge. A person cannot worship Allah properly while remaining careless about who Allah is, what He loves, what He forbids, what He promises, and what He warns against. The tongue may say “Allah,” but the heart must come to know Him as Rabb, Ilāh, al-Raḥmān, al-Raḥīm, al-Malik, al-Quddūs, al-Salām, al-Muʾmin, al-Muhaymin, al-ʿAzīz, al-Jabbār, and al-Mutakabbir.
Allah says:
وَلِلَّهِ ٱلْأَسْمَآءُ ٱلْحُسْنَىٰ فَٱدْعُوهُ بِهَا
Wa-li-llāhi l-asmāʾu l-ḥusnā fa-dʿūhu bihā.
“Allah has the Most Beautiful Names, so call upon Him by them.”
al-Aʿrāf 7:180 · Quran.com
In the closing verses of Sūrat al-Ḥashr, Allah unveils a series of His Names: He is Allah; there is no god but Him; He is the Knower of the unseen and the seen, the Most Compassionate, the Most Merciful. (Quran.com, al-Ḥashr 59:22–24)
The Prophet ﷺ also taught us the weight of this knowledge. In Ṣaḥīḥ al-Bukhārī, Rasūlullāh ﷺ said:
إِنَّ لِلَّهِ تِسْعَةً وَتِسْعِينَ اسْمًا، مِائَةً إِلَّا وَاحِدًا، مَنْ أَحْصَاهَا دَخَلَ الْجَنَّةَ
Inna li-llāhi tisʿatan wa-tisʿīna isman, miʾatan illā wāḥidan; man aḥṣāhā dakhala l-jannah.
“Allah has ninety-nine Names, one hundred minus one; whoever knows them will enter Paradise.”
Ṣaḥīḥ al-Bukhārī 2736 · Sunnah.com
But “knowing” here is not the knowledge of a parrot. It is not the memorization of a list while the heart remains untouched. To know al-Raḥmān is to know that mercy is not marginal in the life of faith. To know al-ʿAdl is to tremble before injustice. To know al-Ghafūr is to repent and also to forgive. To know al-Ḥalīm is to be ashamed of one’s impatience. To know al-Karīm is to loosen the fist. To know al-Laṭīf is to become gentle in the handling of delicate souls.
This is why the Hadith of Jibrīl is so foundational. Jibrīl (عَلَيْهِ السَّلَامُ) came and asked about Islam, īmān, and iḥsān. When he asked about iḥsān, the Prophet ﷺ said:
أَنْ تَعْبُدَ اللَّهَ كَأَنَّكَ تَرَاهُ، فَإِنْ لَمْ تَكُنْ تَرَاهُ فَإِنَّهُ يَرَاكَ
An taʿbuda llāha ka-annaka tarāhu; fa-in lam takun tarāhu fa-innahu yarāk.
“That you worship Allah as though you see Him; and if you do not see Him, then He sees you.”
Ṣaḥīḥ Muslim 8a · Sunnah.com
Rasūlullāh ﷺ then explained that the questioner was Jibrīl, who had come to teach the people their religion. Religion, then, is not only form, law, creed, and ritual. It is also consciousness: the heart living under the gaze of Allah.
The Fruit of Knowledge: Character
Here we come to the second part of the teaching:
مَعْرِفَةُ اللَّهِ تُورِثُ حُسْنَ الْخُلُقِ
Maʿrifatu llāhi tūrithu ḥusna l-khuluq.
“Knowing Allah gives birth to noble character.”
This is the safer way to express what is often circulated as:
تَخَلَّقُوا بِأَخْلَاقِ اللَّهِ
Takhallaqū bi-akhlāqi llāh.
“Adopt the characters of Allah.”
This exact wording is often repeated in spiritual circles, but it should not be presented as an authenticated Prophetic hadith. Scholars have noted that the wording is not established as a sound hadith. IslamWeb, for example, cites Ibn al-Qayyim’s statement that this phrase has no basis as a Prophetic report, while also noting that many scholars used the expression in a broad ethical sense. (IslamWeb)
What, then, is the sound meaning?
It does not mean that the servant resembles Allah in His divinity. Allah is Allah. The servant is the servant. There is no comparison between the Creator and the created. Rather, the servant learns the Names and Attributes of Allah, then adorns himself with those human qualities that Allah loves: mercy, generosity, forgiveness, patience, gentleness, justice, modesty, truthfulness, and care for creation.
Imam al-Ghazālī (رَحِمَهُ اللَّهُ) placed this idea at the heart of his work al-Maqṣad al-Asnā fī Sharḥ Maʿānī Asmāʾ Allāh al-Ḥusnā. One chapter is titled: “On explaining that the perfection and happiness of the servant lie in adopting, according to what is possible for him, the meanings of Allah’s Attributes and Names.” (Shamela)
He then explains that merely hearing the Divine Names, or merely understanding their linguistic meaning, is not the highest share. The higher share is that knowledge of the Names awakens longing in the heart, and that longing leads the servant to acquire whatever human portion of those noble qualities is possible for him. (Shamela)
This is deeply Qur’anic. The Qur’an does not simply tell us that the Prophet ﷺ brought a message. It tells us that he embodied the message:
وَإِنَّكَ لَعَلَىٰ خُلُقٍ عَظِيمٍ
Wa-innaka la-ʿalā khuluqin ʿaẓīm.
“And you are truly of great character.”
al-Qalam 68:4 · Quran.com
And Allah says:
قُلْ إِن كُنتُمْ تُحِبُّونَ ٱللَّهَ فَٱتَّبِعُونِي يُحْبِبْكُمُ ٱللَّهُ
Qul in kuntum tuḥibbūna llāha fa-ttabiʿūnī yuḥbibkumu llāh.
“Say: If you love Allah, then follow me; Allah will love you.”
Āl ʿImrān 3:31 · Quran.com
To love Allah, then, is not to invent a private spirituality. It is to follow the Messenger ﷺ. Following him means far more than external imitation. It means that something of his mercy, restraint, truthfulness, patience, tenderness, courage, modesty, and concern for others must begin to appear in us.
Rasūlullāh ﷺ said:
إِنَّ مِنْ أَخْيَرِكُمْ أَحْسَنَكُمْ خُلُقًا
Inna min akhyarikum aḥsanakum khuluqan.
“Among the best of you are those best in character.”
Ṣaḥīḥ al-Bukhārī 6029 · Sunnah.com
And he ﷺ said:
لَا يَرْحَمُ اللَّهُ مَنْ لَا يَرْحَمُ النَّاسَ
Lā yarḥamu llāhu man lā yarḥamu l-nās.
“Allah will not be merciful to those who are not merciful to people.”
Ṣaḥīḥ al-Bukhārī 7376 · Sunnah.com
Here the teaching becomes clear. If a person claims to know al-Raḥmān but is harsh with people, what sort of knowledge is that? If he claims to know al-Ghafūr but never forgives, what has he understood? If he claims to know al-Laṭīf but crushes those under his authority, what has entered his heart?
Knowledge of Allah that does not soften the heart is still incomplete. It may be information, but it has not yet become maʿrifah.
The Great Test of Character: Family Ties
The third part of the teaching says:
وَمِنْ أَعْظَمِ مَظَاهِرِ حُسْنِ الْخُلُقِ صِلَةُ الرَّحِمِ
Wa-min aʿẓami maẓāhiri ḥusni l-khuluqi ṣilatu l-raḥim.
“One of the greatest expressions of noble character is maintaining family ties.”
Here the teaching becomes practical. It is not difficult to speak beautifully about mercy; it is more difficult to be merciful to relatives. It is not difficult to praise forgiveness; it is more difficult to forgive the aunt, brother, cousin, parent, in-law, or sibling whose words still live inside one’s wound.
Family is the first school of character. It is also one of its hardest examinations.
Allah says:
وَٱعْبُدُوا ٱللَّهَ وَلَا تُشْرِكُوا بِهِ شَيْئًا، وَبِٱلْوَالِدَيْنِ إِحْسَانًا وَبِذِي ٱلْقُرْبَىٰ…
Wa-ʿbudū llāha wa-lā tushrikū bihi shayʾan, wa-bi-l-wālidayni iḥsānan wa-bi-dhī l-qurbā…
“Worship Allah and associate nothing with Him, and be kind to parents and relatives…”
al-Nisāʾ 4:36 · Quran.com
Notice the order. The verse begins with tawḥīd, then moves immediately to parents and relatives. The relationship with Allah is not severed from the treatment of people. Religion is not a mist that floats above life. It descends into the kitchen, the family gathering, the inheritance dispute, the phone call, the apology, the visit, the meal, the bedside, and the graveyard.
Allah also says:
إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَانِ وَإِيتَاءِ ذِي ٱلْقُرْبَىٰ…
Inna llāha yaʾmuru bi-l-ʿadli wa-l-iḥsāni wa-ītāʾi dhī l-qurbā…
“Indeed, Allah commands justice, iḥsān, and giving to close relatives…”
al-Naḥl 16:90 · Quran.com
And He praises those:
يَصِلُونَ مَا أَمَرَ ٱللَّهُ بِهِ أَنْ يُوصَلَ
Yaṣilūna mā amara llāhu bihi an yūṣala.
“who join what Allah has commanded to be joined.”
al-Raʿd 13:21 · Quranic Arabic Corpus
The opposite is frightening. Allah says:
فَهَلْ عَسَيْتُمْ إِنْ تَوَلَّيْتُمْ أَنْ تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ
Fa-hal ʿasaytum in tawallaytum an tufsidū fī l-arḍi wa-tuqattiʿū arḥāmakum.
“If you turn away, would you then spread corruption in the land and sever your ties of kinship?”
Muḥammad 47:22 · Quran.com
The Prophet ﷺ placed family ties beside belief in Allah and the Last Day:
مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيَصِلْ رَحِمَهُ
Man kāna yuʾminu bi-llāhi wa-l-yawmi l-ākhiri fa-l-yaṣil raḥimahu.
“Whoever believes in Allah and the Last Day should maintain his ties of kinship.”
Ṣaḥīḥ al-Bukhārī 6138 · Sunnah.com
This is not a small matter. It is connected to īmān.
Rasūlullāh ﷺ also said:
لَيْسَ الْوَاصِلُ بِالْمُكَافِئِ، وَلَكِنِ الْوَاصِلُ الَّذِي إِذَا قَطَعَتْ رَحِمُهُ وَصَلَهَا
Laysa l-wāṣilu bi-l-mukāfiʾi, wa-lākini l-wāṣilu alladhī idhā qaṭaʿat raḥimuhu waṣalahā.
“The one who maintains ties is not the one who merely returns kindness. The true maintainer is the one who, when his kinship is cut, joins it.”
Ṣaḥīḥ al-Bukhārī 5991 · Sunnah.com
This hadith is a mirror. Many of us maintain ties with those who maintain ties with us. We call those who call us. We visit those who visit us. We invite those who invite us. That is social exchange. It is not yet the Prophetic height of ṣilah.
The true test comes when the bond has been wounded. A door has been closed. A relationship has grown cold. Pride has entered. Old words have hardened into old walls. At that moment, the one who joins what has been cut is called al-wāṣil.
This does not mean enabling abuse, surrendering dignity, or pretending that harm is harmless. Islam is not sentimental chaos. Boundaries may be needed. Distance may be needed. But even with boundaries, there can remain salām, duʿā, non-cruelty, basic assistance, and the refusal to let hatred become one’s inner religion.
Rasūlullāh ﷺ also said:
مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ، وَيُنْسَأَ لَهُ فِي أَثَرِهِ، فَلْيَصِلْ رَحِمَهُ
Man aḥabba an yubsata lahu fī rizqihi, wa-yunsaʾa lahu fī atharihi, fa-l-yaṣil raḥimahu.
“Whoever loves that his provision be expanded and his life-trace be lengthened, let him maintain his family ties.”
Ṣaḥīḥ al-Bukhārī 5986 · Sunnah.com
This is barakah: not merely more money, but blessed provision; not merely more time, but a life whose effect continues.
The Soul of Ṣilah: Bringing Joy into Hearts
The fourth part of the teaching says:
وَحَقِيقَةُ الصِّلَةِ أَنْ تَجْبُرَ الْخَوَاطِرَ، وَتَرْفَعَ الْكُرَبَ، وَتُدْخِلَ السُّرُورَ فِي الْقُلُوبِ
Wa-ḥaqīqatu l-ṣilati an tajbura l-khawāṭira, wa-tarfaʿa l-kuraba, wa-tudkhila l-surūra fī l-qulūb.
“The reality of maintaining ties is to mend hearts, lift distress, and bring joy into hearts.”
The phrase below—bringing joy into the heart of a believer—appears in various narrations outside the two Ṣaḥīḥ collections:
إِدْخَالُ السُّرُورِ فِي قَلْبِ مُؤْمِنٍ
Idkhālu l-surūri fī qalbi muʾmin.
“bringing joy into the heart of a believer”
Scholars have differed over particular wordings and chains. Some wordings are weak, while some related reports have been graded acceptable by later scholars. The careful student therefore does not build the teaching on an uncertain report when the meaning itself is already firmly established by the Ṣaḥīḥ hadith. (IslamWeb)
In Ṣaḥīḥ Muslim, the Prophet ﷺ said:
مَنْ نَفَّسَ عَنْ مُؤْمِنٍ كُرْبَةً مِنْ كُرَبِ الدُّنْيَا نَفَّسَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ
Man naffasa ʿan muʾminin kurbatan min kurabi l-dunyā, naffasa llāhu ʿanhu kurbatan min kurabi yawmi l-qiyāmah.
“Whoever relieves a believer of one distress from the distresses of this world, Allah will relieve him of one distress from the distresses of the Day of Resurrection.”
Ṣaḥīḥ Muslim 2699a · Sunnah.com
The same hadith says:
وَاللَّهُ فِي عَوْنِ الْعَبْدِ مَا كَانَ الْعَبْدُ فِي عَوْنِ أَخِيهِ
Wa-llāhu fī ʿawni l-ʿabdi mā kāna l-ʿabdu fī ʿawni akhīhi.
“Allah is in the aid of the servant as long as the servant is in the aid of his brother.”
Ṣaḥīḥ Muslim 2699a · Sunnah.com
In Ṣaḥīḥ al-Bukhārī, Rasūlullāh ﷺ said:
وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللَّهُ فِي حَاجَتِهِ
Wa-man kāna fī ḥājati akhīhi kāna llāhu fī ḥājatihi.
“Whoever is in the need of his brother, Allah will be in his need.”
Ṣaḥīḥ al-Bukhārī 2442 · Sunnah.com
This is the sacred art of bringing relief and joy into hearts.
Joy in Islam is not frivolity. It is not amusement without meaning. It is not the laughter that makes people forget Allah. True surūr is when a person’s burden becomes lighter because you existed. A debt is paid. A meal is given. A lonely elder is visited. A frightened child feels safe. A grieving relative receives a call. A mistake is covered. A person’s dignity is preserved. A harsh word is swallowed. A door is opened. A face is met with warmth.
Rasūlullāh ﷺ said:
لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا، وَلَوْ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ
Lā taḥqiranna mina l-maʿrūfi shayʾan, wa-law an talqā akhāka bi-wajhin ṭalq.
“Do not consider anything of goodness insignificant, even meeting your brother with a cheerful face.”
Ṣaḥīḥ Muslim 2626 · Sunnah.com
A cheerful face is not a small thing. Sometimes it is the first mercy a person sees all day. A home can be made heavy by faces; it can also be made light by them. Some people enter a room and everyone becomes cautious. Others enter and everyone breathes. The difference is not wealth. It is akhlāq.
The Prophet ﷺ also said:
لَا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لِأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ
Lā yuʾminu aḥadukum ḥattā yuḥibba li-akhīhi mā yuḥibbu li-nafsihi.
“None of you truly believes until he loves for his brother what he loves for himself.”
Ṣaḥīḥ al-Bukhārī 13 · Sunnah.com
This is the inward root of idkhāl al-surūr. I cannot bring joy into another heart while secretly wanting ease only for myself. I cannot claim brotherhood while remaining indifferent to another person’s hunger, humiliation, loneliness, or fear. I cannot say “family” and then become absent whenever someone needs me.
The Qur’an says:
إِنَّمَا الْمُؤْمِنُونَ إِخْوَةٌ
Innamā l-muʾminūna ikhwatun.
“The believers are but one brotherhood.”
al-Ḥujurāt 49:10 · Quran.com
Brotherhood is not an idea. It is an obligation with a pulse.
The Whole Ladder
We may now return to the teaching:
أَوَّلُ الدِّينِ مَعْرِفَةُ اللَّهِ
Awwalu l-dīni maʿrifatu llāh.
The first principle of religion is knowing Allah.
Not knowing about Allah in a cold informational sense, but knowing Him in a way that produces awe, love, surrender, modesty, repentance, and gratitude.
وَمَعْرِفَةُ اللَّهِ تُورِثُ حُسْنَ الْخُلُقِ
Wa-maʿrifatu llāhi tūrithu ḥusna l-khuluq.
Knowing Allah gives birth to noble character.
If the knowledge is real, it will show itself. It will show itself in the voice, in the eyes, in the hand, in the way power is used, in the way anger is restrained, and in the way the weak are treated.
وَمِنْ أَعْظَمِ مَظَاهِرِ حُسْنِ الْخُلُقِ صِلَةُ الرَّحِمِ
Wa-min aʿẓami maẓāhiri ḥusni l-khuluqi ṣilatu l-raḥim.
One of the greatest expressions of noble character is maintaining family ties.
Family is where our theories about mercy are tested. It is where pride, memory, expectation, and old hurt gather. It is also where a great deal of reward is hidden.
وَحَقِيقَةُ الصِّلَةِ أَنْ تَجْبُرَ الْخَوَاطِرَ، وَتَرْفَعَ الْكُرَبَ، وَتُدْخِلَ السُّرُورَ فِي الْقُلُوبِ
Wa-ḥaqīqatu l-ṣilati an tajbura l-khawāṭira, wa-tarfaʿa l-kuraba, wa-tudkhila l-surūra fī l-qulūb.
The reality of maintaining ties is to mend hearts, lift distress, and bring joy into hearts.
This is where religion becomes beautiful in daily life. Not only in the masjid. Not only in the book. Not only in the lecture. But in the call to one’s mother. The patience with one’s father. The kindness to one’s spouse. The gentleness with one’s child. The forgiveness of a sibling. The visit to an aunt. The quiet help to a cousin. The refusal to shame a relative publicly. The ability to repair instead of merely being right.
A Final Reflection
There is a kind of religiousness that becomes fascinated with abstraction. It speaks of Allah but does not become gentle. It studies tawḥīd but remains arrogant. It quotes hadith but wounds people with ease. It defends Sunnah but forgets mercy. It speaks of family values but carries grudges like heirlooms.
This is not maʿrifah. It is information without transformation.
The way of the Qur’an and Sunnah is different. Know Allah. Follow His Messenger ﷺ. Beautify the character. Join what has been cut. Lighten burdens. Bring lawful joy into hearts.
A person may not be able to solve every family conflict. He may not be able to heal every old wound. He may not be able to make everyone understand him. But he can still refuse cruelty. He can still make duʿā. He can still give salām. He can still help in need. He can still choose a soft word over a sharp one. He can still become, in his small portion of life, a means through which someone else remembers that Allah is Merciful.
May Allah grant us true maʿrifah, not mere speech about maʿrifah. May He adorn us with noble character. May He make us people who join ties and do not sever them. May He use us to mend hearts, remove distress, and bring joy to those around us. May He keep our tongues truthful, our hearts soft, our homes merciful, and our deeds accepted.
Āmīn.
وَاللَّهُ أَعْلَمُ
Wa-llāhu aʿlam.
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