Author: Abu Raef
The Role of Muslims in the Formation and Development of Science (Part 67)
The Moral and Behavioral Beauty of a Human Being
Islamic civilization brought forth manifestations of beauty in morals and behavior that had never existed in any previous law and were never matched afterward—such as good manners, gentleness, mildness, and kind speech; to the extent that even a smile was counted as charity, social etiquette earned reward, and restraining anger and forgiving wrongdoers became signs of Ihsan and of being beloved to Allah.
This is the marvelous manifestation of the moral beauty of a human being: beauty in behavior, beauty in speech, beauty in being human toward another human, and beauty in relationships with others.
A Smile, a Pleasant Face, and Kind Words
A smile—this universal human language, this form of sublime beauty, and this behavior that indicates acceptance, sincerity, cheerfulness, and human affection.
Lexicographers say that a smile is the beginning of laughter, meaning the face opens and the teeth become visible due to inner joy. It is used in pure happiness, as in the noble verse: “وُجُوهٌ يَوْمَئِذٍ مُّسْفِرَةٌ ضَاحِكَةٌ مُّسْتَبْشِرَةٌ” [Abasa 80:38-39] Translation: Some faces, that Day, will be bright—laughing and rejoicing.
A smile is unique to humans and is not found among animals; therefore, a smile is a manifestation of the moral and behavioral beauty of humankind.
The Sunnah of the Prophet (PBUH) in Smiling and Cheerfulness
The Prophet Muhammad (PBUH) was a man of constant cheerfulness throughout his life; he smiled more than anyone else, joked with his companions, and was kind to them—but he never spoke anything but the truth.
ʿAbdullah ibn al-Ḥārith (MABH) narrated: “مَا رَأَيْتُ أَحَدًا أَكْثَرَ تَبَسُّمًا مِنْ رَسُولِ اللَّهﷺ” Translation: I never saw anyone who smiled more than the Messenger of Allah. [2]
Jarir ibn ʿAbdullah (MABH) narrated: “مَا حَجَبَنِي النَّبِيُّ ﷺ مُنْذُ أَسْلَمْتُ، وَلَا رَآنِي إِلَّا تَبَسَّمَ فِي وَجْهِي” Translation: Since I embraced Islam, the Prophet (PBUH) never kept himself from me, and whenever he saw me, he smiled in my face. [3]
Most of the Prophet’s laughter (PBUH) was in the form of a smile, and when he smiled, his front teeth would appear like pearls.
Imam Ibn al-Qayyim (MABH) said about the laughter of the Prophet (PBUH): Most of his laughter was smiling; rather, all of it was smiling. The farthest his laughter went was that his front teeth became visible. He would laugh at what others laughed at, at things that were surprising or rare.
He added: Laughter has various causes:
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Laughter from amazement;
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Laughter from joy upon seeing or experiencing something pleasing;
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Laughter from anger, which sometimes occurs during intense anger when one is amazed at what caused the anger and feels able to overcome the opponent;
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Laughter from self-control and disregard for the cause of anger. [4]
This is confirmed by Anas ibn Malik (MABH): He said that while walking with the Messenger of Allah (PBUH), who was wearing a Najrani cloak with a rough collar, a Bedouin came and pulled the Prophet (PBUH)’s garment so harshly that the edge left a mark on his neck. Then the man said: “O Muhammad! Give me some of Allah’s wealth that you have!” The Prophet (PBUH) turned to him, smiled, and then ordered something to be given to him. [5]
A Smile—An Easy yet Blessed Charity
The Prophet (PBUH) was not only a practical example of this human beauty but also encouraged and recommended it. Abu Dharr (MABH) narrated: “تَبَسُّمُكَ فِي وَجْهِ أَخِيكَ لَكَ صَدَقَةٌ” Translation: Your smile in the face of your brother is charity for you. [6]
These are simple, easy, costless, and effortless acts, but their effect on hearts is like magic. In Islam, such acts are part of ma’ruf—that which pleases Allah and His Messenger (PBUH).
Abu Dharr (MABH) also narrated that the Prophet (PBUH) said: “لَا تَحْقِرَنَّ مِنَ الْمَعْرُوفِ شَيْئًا، وَلَوْ أَنْ تَلْقَى أَخَاكَ بِوَجْهٍ طَلْقٍ” Translation: Do not belittle any good deed, even if it is only meeting your brother with a cheerful face. [7]
A smile and a cheerful face are the first steps in winning hearts, spreading love and mercy among people, and building a safe, friendly, and kind society—the kind of society that Islam calls for and for which the Shariah was revealed. These simple matters are part of faith, and a believer is one who is friendly and approachable.
The Prophet (PBUH) said: “الْمُؤْمِنُ يَأْلَفُ وَيُؤْلَفُ، وَلَا خَيْرَ فِيمَنْ لَا يَأْلَفُ وَلَا يُؤْلَفُ، وَخَيْرُ النَّاسِ أَنْفَعُهُمْ لِلنَّاسِ” Translation: The believer is friendly and is befriended, and there is no good in one who is neither friendly nor befriended. The best of people are those who are most beneficial to others. [8]
This Hadith is not only an invitation to friendliness and kindness, but also a warning against abandoning them, meaning that Islam does not approve of neglecting these traits or regarding them as optional extras.
Kind Words—For Everyone and with Everyone
In Islam, kind speech is for all people and with all people. Allah commanded the Children of Israel: “وَقُولُوا لِلنَّاسِ حُسْنًا” [Al-Baqarah 2:83] Translation: And speak kindly to people.
Abu Hurayrah (MABH) narrated that the Prophet (PBUH) said: “مَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلَا يُؤْذِ جَارَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيُكْرِمْ ضَيْفَهُ، وَمَنْ كَانَ يُؤْمِنُ بِاللَّهِ وَالْيَوْمِ الْآخِرِ فَلْيَقُلْ خَيْرًا أَوْ لِيَصْمُتْ” Translation: Whoever believes in Allah and the Last Day should not harm his neighbor; whoever believes in Allah and the Last Day should honor his guest; and whoever believes in Allah and the Last Day should speak good or remain silent. [10]
Hafiz Ibn Hajar (MABH) explained: Its essence is that anyone with faith should be kind to Allah’s servants through good speech, refraining from evil, and beneficial actions. [11]
Summary of the Meaning of Kind Speech by Imam Fakhr al-Razi
Imam Fakhr al-Razi (MABH), in interpreting the verse “وَقُولُوا لِلنَّاسِ حُسْنًا”, stated that all religious and worldly manners are included in this verse. He said: people’s speech with each other is either about religious matters or worldly matters.
If it concerns religion, it is either inviting to faith (with disbelievers) or inviting to obedience (with sinners). Inviting to faith should be with kind speech, as Allah said to Musa and Harun: “فَقُولَا لَهُ قَوْلًا لَيِّنًا لَعَلَّهُ يَتَذَكَّرُ أَوْ يَخْشَى” [Ta-Ha 20:44] Translation: And speak to him [Pharaoh] with gentle speech that perhaps he may be reminded or fear Allah.
And about the Prophet (PBUH), Allah said: “وَلَوْ كُنتَ فَظًّا غَلِيظَ الْقَلْبِ لَانفَضُّوا مِنْ حَوْلِكَ” [Aal Imran 3:159] Translation: And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you.
If the listener is sinful, kind speech is still required, as Allah said: “ادْعُ إِلَى سَبِيلِ رَبِّكَ بِالْحِكْمَةِ وَالْمَوْعِظَةِ الْحَسَنَةِ” [An-Nahl 16:125] Translation: Invite to the way of your Lord with wisdom and good instruction.
And He said: “ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ فَإِذَا الَّذِي بَيْنَكَ وَبَيْنَهُ عَدَاوَةٌ كَأَنَّهُ وَلِيٌّ حَمِيمٌ” [Fussilat 41:34] Translation: Repel [evil] by that which is better; and thereupon the one whom between you and him is enmity will become as though he were a devoted friend.
If the topic is worldly matters, it is clear that if one can achieve the goal through gentleness and kind words, there is no better way.
Thus, all manners of religion and worldly life are encompassed in the verse “وَقُولُوا لِلنَّاسِ حُسْنًا”. With such teachings, a Muslim should be beautiful—through smiling, through a cheerful face, and through kind words.
Continues…
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References:
[1]. Abs: 38-39.
[2]. Tirmidhi: 3641.
[3]. Bukhari: 5739.
[4]. Ibn Qayyim al-Jawziyya, Muhammad Ibn Abi Bakr, Zadal al-Maad fi Hoda Khair al-Abad, Vol. 1, p. 175, Al-Risalah Institute, Beirut, Lebanon.
[5]. Bukhari: 2980
[6]. Tirmidhi: 1956.
[7]. Muslim: 144.
[8]. Musnad Ahmad: 9187.
[9]. Baqarah: 83.
[10]. Bukhari: 5672.
[11]. Ibn Hajar, Ahmad Ibn Ali, Fath al-Bari, Volume 10, p. 446, Daral al-Marefa, Beirut, Lebanon.
[12]. Taha: 44.
[13]. Al Imran: 159.
[14]. Al-Nahl: 125.
[15]. Chapter: 34.
[16]. Razi, Muhammad Ibn Abdullah, Tafsir Al-Kabeer, Vol. 3, p. 589, Dar Ihya Al-Turahat Al-Arabi, Beirut, Lebanon.
