Hadith a Day (HAD3)
The Prohibition of Backbiting and the Commandment of Guarding one’sTongue
When the son of Adam gets up in the morning, all the limbs humble themselves before the tongue…
Category: BackBiting
“Whoever conceals (the faults of) a Muslim, Allah will conceal him in this life and the hereafter” – Imam Ibn Rajab
The Explanation of:
وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ فِي الدُّنْيَا وَالآخِرَةِ
“Whoever conceals (the faults of) a Muslim, Allah will conceal him in this life and the hereafter.”
This is another point that is emphasized by other texts with similar meanings. Ibn Mājah recorded a ḥadīth from Ibn ‘Abbās ( رضي الله عنه ) that the prophet ( صلّى الله عليه وسلّم ) said:
مَنْ سَتَرَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ سَتَرَ اللَّهُ عَوْرَتَهُ يَوْمَ الْقِيَامَةِ ، وَمَنْ كَشَفَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ كَشَفَ اللَّهُ عَوْرَتَهُ حَتَّى يَفْضَحَهُ بِهَا فِي بَيْتِهِ
Whoever conceals the faults of his Muslim brother, Allah will conceal his faults on the Day of Resurrection. And whoever exposes the faults of his Muslim brother, Allah will expose his faults even by revealing those he committed in (the privacy of) his home.[22]
It is reported that some of the Salaf said something similar:
I have met people having no shameful faults but they began to mention the faults of others, so the people began discovering their faults. And I met people who had faults, yet they used to conceal other people’s faults, so their own faults were forgotten.
The ḥadīth of Abū Barzah ( رضي الله عنه ) also supports this in that the prophet ( صلّى الله عليه وسلّم ) said:
يَا مَعْشَرَ مَنْ آمَنَ بِلِسَانِهِ وَلَمْ يَدْخُلْ الإِيمَانُ قَلْبَهُ ، لا تَغْتَابُوا الْمُسْلِمِينَ وَلا تَتَّبِعُوا عَوْرَاتِهِمْ ، فَإِنَّهُ مَنْ اتَّبَعَ عَوْرَاتِهِمْ يَتَّبِعُ اللَّهُ عَوْرَتَهُ ، وَمَنْ يَتَّبِعْ اللَّهُ عَوْرَتَهُ يَفْضَحْهُ فِي بَيْتِهِ
Oh you who have believed with your tongues but faith has not yet entered your hearts, do not back-bite Muslims. Do not seek to discover their faults, for whoever seeks after their faults, Allah will seek his faults. And if Allah seeks after someone’s faults, he will expose him for even (what he committed) in his home. [23]
Imam al-Tirmidhī collected a ḥadīth with a similar meaning from Ibn ‘Umar ( رضي الله عنه ) [24]
And know that people or are two types in this regard:
1. People whose faults are not know to others in that they may have committed them in private but nothing of their sins is known. If they make a mistake or sin, it is not permissible to reveal or expose it or even speak about it. That would be the forbidden type of back-biting that has been condemned in the texts. Regarding this, Allah (عزّ وجلّ) said:
إِنَّ الَّذِينَ يُحِبُّونَ أَن تَشِيعَ الْفَاحِشَةُ فِي الَّذِينَ آمَنُوا لَهُمْ عَذَابٌ أَلِيمٌ فِي الدُّنْيَا وَالْآخِرَةِ
Indeed, those who like that immorality should be spread and publicized among those who believe, there will be for them a painful punishment in this world and in the hereafter.[25]
This spreading and publicizing of such immorality from a believer could be regarding something the person actually did or something he is wrongly accused of, being innocent of it, such as the case with the famous story of the lie against ‘Āishah, the wife of the prophet (صلّى الله عليه و سلّم).
Some righteous officials used to instruct those who enjoin good upon people saying, “Try to conceal the sinners, for publicizing their sins is a means of showing the faults of the people of Islam, and the most important thing is to conceal people’s faults.”
Likewise, if a remorseful person comes repenting and admitting his crime, he is not to be exposed or inquired about. Rather, he is ordered to return and conceal his affair as the prophet ( صلّى الله عليه وسلّم ) instructed Mā’iz and a Ghāmīdee woman. [26]
He ( صلّى الله عليه وسلّم ) also did not inquire into the affair of the one who came to him saying, “I transgressed the prescribed limit, so establish the punishment upon me.” [27]
In the same way, if such a person were to be taken to account for his crime yet the news of which had not reached the leader, then intercession should be made on his part so that he would not inform the leader.
Similarly, there has come a ḥadīth in which the prophet ( صلّى الله عليه وسلّم ) said:
أَقِيلُوا ذَوِي الْهَيْئَاتِ عَثَرَاتِهِمْ إِلاّ الْحُدُودَ
Pardon those of prestigious character of their faults except the prescribed punishments. [28]
2. The second type of people with respect to sins is those who are well-known for their sins, those who openly and publicly commit them. They themselves are neither concerned at all with the sins they commit, nor with what people say about them. These are the wicked ones who openly display their crimes. Such people do not have the honor of others refraining from back-biting them as has been reported from al-Ḥasan al-Baṣrī and others. Regarding such people, there is no problem with inquiring about their affairs in order to establish the prescribed rulings against them. Some of our companions have explicitly stated this, using as evidence the statement of the prophet ( صلّى الله عليه وسلّم ) to Unays ( رضي الله عنه ):
وَاغْدُ يَا أُنَيْسُ إِلَى امْرَأَةِ هَذَا فَإِنْ اعْتَرَفَتْ فَارْجُمْهَا
Go in the morning, Unays, to the wife of this man (she was accused of adultery) and if she confesses, stone her.[29]
Also, regarding this type of people, intercession is not to be made on their behalf when taken to account even if the news has not reached the leader. Rather, they are left to have the prescribed penalties pronounced upon them so that their crime is known as a deterrent to others like them.
Imam Mālik said:
Whoever is not known for harming the people, yet may have made some errors or mistakes, then there is no problem with interceding and pleading on his behalf as long as his crimes have not already been conveyed to the leader. As for those who are known for their evil and corruption, I do not like that anyone should intercede or argue on their behalf. Rather they are left to have the sentences carried out upon them.
Ibn al-Mundhir and others have also reported this.
Imam Aḥmad also disliked that crimes should be raised up to the attention of the authorities in every circumstance because often they would not carry out the prescribed punishments as they should. For this he said, “If you know that the ruling will be (correctly) pronounced upon a person, then raise the matter (to the attention of the leaders).” It was mentioned that some people beat a man (as a punishment for a crime) until he died, while killing him was not permissible. If only the person would have repented from the time he committed the offense, it would have been better for him in that he repents for something between him and Allah, thereby concealing his own sin. As for his second offense, some people are of the opinion he should do the same—he should not disclose it. Still, others have said that even upon the first offense, a person should come to the leader and confess against himself in what requires a prescribed punishment so that he may be purified (of his crime).
Footnotes:
[22] Authentic: Recorded by Ibn Mājah (no. 2546) and al-Albānī said it is authentic in “Ṣaḥīḥ Sunan Ibn Mājah” (no. 2063).
[23] Authentic: Recorded by Abū Dāwūd (no. 4880) and Imam Aḥmad. al-Albānī said it is authentic (Hasan Ṣaḥīḥ) in “Ṣaḥīḥ Sunan Abī Dāwūd” (no. 4083).
[24] The ḥadīth collected by al-Tirmidhī (no. 2032) that Ibn Rajab is referring to is:
يَا مَعْشَرَ مَنْ أَسْلَمَ بِلِسَانِهِ وَلَمْ يُفْضِ الإِيمَانُ إِلَى قَلْبِهِ، لا تُؤْذُوا الْمُسْلِمِينَ وَلا تُعَيِّرُوهُمْ وَلا تَتَّبِعُوا عَوْرَاتِهِمْ، فَإِنَّهُ مَنْ تَتَبَّعَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ تَتَبَّعَ اللَّهُ عَوْرَتَهُ، وَمَنْ تَتَبَّعَ اللَّهُ عَوْرَتَهُ يَفْضَحْهُ وَلَوْ فِي جَوْفِ رَحْلِهِ
Oh you who have accepted Islam with their tongue yet faith has not reached your hearts, do not harm Muslims. Do not humiliate them, and do not seek to discover their faults. Whoever seeks after the faults of his Muslim brother, Allah will certainly seek his faults. And if Allah seeks his faults, he will expose him even if he were in the innermost privacy of his own home.
al-Albānī said this narration is authentic in “Ṣaḥīḥ Sunan al-Tirmidhī” (no. 1655).
[25] Sūrah al-Nūr, 24:19.
[26] Authentic: This is a reference to the story in which the prophet ( صلّى الله عليه وسلّم ) repeatedly refused to carry out the prescribed punishment upon a companion and kept asking for excuses for him. The ḥadīth is recorded by Muslim (no. 1695) from Sulaymān Ibn Buraydah who narrated from his father who said: Mā’iz Ibn Maalik ( رضي الله عنه ) came to the prophet ( صلّى الله عليه وسلّم ) and said, “Oh messenger of Allah, purify me (by establishing the prescribed punishment upon me).” He ( صلّى الله عليه وسلّم ) replied:
وَيْحَكَ ارْجِعْ فَاسْتَغْفِرْ اللَّهَ وَتُبْ إِلَيْهِ
Woe to you. Seek forgiveness from Allah and repent to him.
He then returned and later came back and said the same thing to which the prophet ( صلّى الله عليه وسلّم ) kept saying:
وَيْحَكَ ارْجِعْ فَاسْتَغْفِرْ اللَّهَ وَتُبْ إِلَيْهِ
Woe to you. Seek forgiveness from Allah and repent to him.
On the fourth time, he ( صلّى الله عليه وسلّم ) asked him:
فِيمَ أُطَهِّرُكَ
For what should I purify you?
Mā’iz said, “For committing adultery.” So Allah’s messenger ( صلّى الله عليه وسلّم ) asked (others about the man):
أَبِهِ جُنُونٌ
Is there madness in him?
After being informed that the man is not crazy. He ( صلّى الله عليه وسلّم ) further asked:
أَشَرِبَ خَمْرًا
Did he drink alcohol?
A man stood up to him but did not find the smell of alcohol from him. Allah’s messenger ( صلّى الله عليه وسلّم ) asked him:
أَزَنَيْتَ
Did you (really) commit adultery?
He replied, “Yes.” He ( صلّى الله عليه وسلّم ) then instructed that he be stoned. So, the people differed amongst themselves about him into two groups: one saying, “He is ruined! His deeds are lost.” and another group saying, “What repentance could be better than the repentance of Mā’iz? He came (willingly) to the prophet ( صلّى الله عليه وسلّم ), put his hand in his hand, and said, ‘Kill me by the stone.’” So they remained in that state for two or three days. Then the messenger of Allah ( صلّى الله عليه وسلّم ) came while they were sitting, greeted them and sat. He said:
اسْتَغْفِرُوا لِمَاعِزِ بْنِ مَالِكٍ
Ask for forgiveness for Mā’iz Ibn Mālik.
So they said, “May Allah forgive Mā’iz Ibn Mālik.” Allah’s messenger ( صلّى الله عليه وسلّم ) then said:
لَقَدْ تَابَ تَوْبَةً لَوْ قُسِمَتْ بَيْنَ أُمَّةٍ لَوَسِعَتْهُمْ
He repented with such repentance that if it were divided among the entire nation, it would encompass them all.
The prophet ( صلّى الله عليه وسلّم ) did similarly with the pregnant woman who also came to confess committing adultery with Mā’iz.
[27] Authentic: This story was narrated in the ḥadīth collected by al-Bukhārī (no. 6823), Muslim (no. 2764), and Abū Dāwūd (no. 4381). Anas Ibn Mālik ( رضي الله عنه ) said:
I was with Allah’s messenger ( صلّى الله عليه وسلّم ) when a man came to him and said, “Oh messenger of Allah, I have transgressed the limit, so establish the punishment upon me.” Yet he ( صلّى الله عليه وسلّم ) did not ask about him (his crime). The prayer time came and he prayed with the prophet ( صلّى الله عليه وسلّم ). When the he ( صلّى الله عليه وسلّم ) finished the prayer, the man stood and again said, “Oh messenger of Allah, indeed I transgressed the limit so establish the book of Allah upon me.” He صلّى الله عليه وسلّم ) ) replied:
أَلَيْسَ قَدْ صَلَّيْتَ مَعَنَا
Did you not pray with us?
He answered, “Yes.” He ( صلّى الله عليه وسلّم ) then told him:
فَإِنَّ اللَّهَ قَدْ غَفَرَ لَكَ ذَنْبَكَ أَوْ قَالَ حَدَّكَ
Then indeed Allah has forgiven your sin (or he said:) your (transgression of the) prescribed law.
[28] Authentic: Recorded by Abū Dāwūd (no. 4375) and al-Albānī declared it to be authentic in “Ṣaḥīḥ Sunan Abī Dāwūd” (no. 3679).
[29] Authentic: Recorded by al-Bukhārī (no. 2315), Muslim (no. 1698), al-Tirmidhī (no. 1433), and Ibn Mājah (no. 2549).
Posted from: Relieving a Believers Hardships – Ibn Rajab al-Hanbali. Translated by Abu az-Zubayr Harrison authentic-translations.com. From Ibn Rajab al-Ḥanbalī’s book, “Jāmi’ al-‘Ulūm wal-Ḥikam,” an explanation of the forty-two famous ḥadīth collected by Imam al-Nawawi. The part of the ḥadīth explained in this article is the thirty-sixth one. “Whoever relieves a believer of a hardship of this life, Allah will relieve from him a hardship of the Day of Resurrection…”
Bad Deeds While Fasting – Bulugh al-Marâm | Dr. Saleh as Saleh [Audio|En]
[Translation Source: Darussalam English Publication of Bulugh al-Maraam]
Related Links:
- Kitâb as-Siyâm (Book of Fasting) | Bulugh al-Marâm | Shaykh Uthaymeen | Dr. Saleh as Saleh [Audio Series|En]
- Ramadhan Index Page: https://abdurrahman.org/ramadhan
The blameless Muslim is the one from whom nothing suspicious becomes apparent – Sharh as-Sunnah | Dawud Burbank [Audio|En]
Sharh as-Sunnah : Lesson 77 : Points 131
Shaykh Fawzan | Dawud Burbank [Audio|English]
Imaam Barbahaaree rahimahullaah said:
The blameless one from the Muslims is the one from whom nothing suspicious becomes apparent.
—
Allaah says:
“O you who believe, avoid much (types) of suspicion. Verily some (forms) of suspicion is a sin.” [Surah Al-Hujuraat: 12]
And Abu Hurairah (radhi Allaahu anhu) reported that Allaah’s Messenger (sall Allaahu alayhi wa sallam) said:
“Beware of suspicion, for indeed suspicion is the most untruthful form of speech.” [Saheeh – Reported by Al-Bukhaaree (10/484 of al-Fath) and Muslim (2563)]
The ahaadeeth with this same understanding I have mentioned here are many. What the backbiting of the heart means, is: When the heart has firm conviction and holds bad thoughts about someone. But as for the notions that occasionally display in one’s mind or when one talks to himself, then as long as these thoughts do not remain established and continuous in him, it is excused according to the consensus of the scholars. This is since he has no choice in the matter as to stop it from occurring nor can he find any way to liberate himself from it when it does occur. This is the understanding of what has been authentically established (in the texts).
[Source: https://abdurrahman.org/2015/04/11/the-backbiting-of-the-heart-imaam-an-nawawee/]
—
Ithaaful-Qaaree bit-Ta`leeqaat `alaa Sharhis-Sunnah
(A Gift To The Reader In Annotation Of Sharh As-Sunnah)
by Shaykh Saalih ibn Fowzaan al-Fowzaan hafizahullaah
Translated by Aboo Talhah Daawood Burbank, rahimahullaah
Posted with kind permission from Dawud Burbank rahimahullaah
Listen to the full Audio Series of Sharhus Sunnah
Sharh-us-Sunnah – Shaykh Saalih Fawzaan – Dawood Burbank [Audio|En]
Utilise your Time in Beneficial Matters & keep away from Qeela wa Qaal – Shaykh Uthaymeen
THE FOURTH LEGACY
I advise you all to safeguard your time and to occupy yourselves in that which is beneficial. You should know that time is more precious than wealth, as Allaah – the Most Blessed, the Most High – said:
Until, when death comes to one of them, he says:”My Lord! Send me back, That I might do righteousness in that which I left behind.” [Surah Al-Mu’minoon: Aayahs 99-100]
Time is such that when it departs it does not return, whereas wealth, when it departs, then it is possible to replace it. So time is of the utmost importance. This is why I advise you to safeguard your time, and to occupy yourselves in that which benefits. Keep away from qeela wa qaal (gossiping) – that so and so said such and such about this and that person – because the Prophet sallallaahu ‘alayhi wa sallam said in an authentic narration: “Indeed Allaah hates qeela wa qaal (gossip mongering), asking too many questions, and wasting one’s wealth.” [4] Unfortunately, many of the youths – after returning to the correct path, and uniting their hearts and unifying their word – have become disunited and fragmented into many factions, and this is due to the whisperings of Shaytaan amongst them and the disuniting of their word. So I advise the brothers to utilise your time in beneficial matters, and to keep away from qeela wa qaal. Indeed, time is like a sword; either you strike it, or it will strike you!
[4] Related by Muslim (no.1715), from Abu Hurayrah radiallaahu ‘anhu.
Source: Excerpted from Very beneficial article :
A Concise Legacy : Shaykh ibn Uthaymeen
Al-Istiqaamah Magazine , Issue No.5 – Ramadân 1417H / January 1997
Verily Allaah loves three things for you and he hates three things for you – Shaykh Rabee | Abu Muhammad al Maghribee [Audio|En]
The Messenger (sallallaahu ‘alayhi wa sallam) said,
“Verily Allaah loves three things for you and he hates three things for you. He loves that you worship Him alone, and that you do not join anyone else in your worship of him and that you do not worship other than him, He loves that you hold tight altogether to the rope of Allaah and that you do not be divided.
And Allaah hates for you hearsay (he said and she said – qeela wa qaal – spreading rumours), he hates for you excessive questioning (questioning that brings about no benefit), thirdly, he hates for you the wasting of money.”
This Khutbah is based on the explanation of Shaykh Rabee ibn Hadee (hafidhahullaah)
Listen / Download Mp3 Here (Time 31:43)
[audio https://salafiaudio.files.wordpress.com/2015/06/verily-allaah-loves-three-things-for-you-and-he-hates-three-things-for-you-abu-muhammad-al-maghribee.mp3]
Audio Posted from: http://followthesalaf.com
Expiating Oneself and Repenting from Backbiting – Imam Nawawi
Know that it is required upon everyone that commits a sin to rush towards repenting from it.
Repentance with regard to the rights of Allaah must meet three conditions:
1. One must stop committing that sin immediately,
2. He must feel remorse and sorrow for having done it, and
3. He must resolve to not return to committing that sin again.
Repentance with regard to the rights of humans must meet these same three conditions (listed above), as well as a fourth one, which is:
4. Taking back any oppression that was inflicted on someone or asking for his forgiveness or absolvment from that.
So it is obligatory on a person who has committed backbiting to seek repentance according to these four conditions, because backbiting involves the rights of people, so he must seek the forgiveness of the person he has backbitten.
Is it sufficient for one to just say: “I have backbit you, so please absolve me from (this) sin” or must he inform him also of what he said about him?
There are two views on this according to the Shaafi’ee scholars:
The First: His clarifying what he said (when backbiting) is a condition. So if he is absolved without informing him of what he said, the pardon is not valid, just as if he were to absolve him from (stealing) unidentifiable money.
The Second: His informing him (of what he said) is not a condition, because this is something that one will not be able to tolerate and thus forgive. So his knowing (exactly what was said) is not a condition, contrary to the example of the (stolen) money.
The first opinion is the strongest, since people have the ability to grant forgiveness for certain types of backbiting but not other types.
And if the one who has been backbitten is either dead or absent, then one is excused from seeking to be absolved from it. However, the scholars say: He should supplicate much for that person and ask forgiveness for him, as well as do many good deeds.
Know that it is preferable for the one who has been backbitten to absolve the backbiter from his sin, but it is not an obligation on him to do so. This is because it is giving away and forfeiting one’s right, so the choice is his. However, it is strongly recommended (muta’akkidah) for him to absolve him so that his Muslim brother can be free from the harm of this sin and so that he can be successful in receiving Allaah’s great reward of Forgiveness and Love. Allaah, the Most High, says:
“Those who repress their anger and pardon people. Verily, Allaah loves the good doers.” [Surah Aali ‘Imraan: 134]
The proper way he should take in making himself allow the pardoning is by reminding himself that: “This matter has already happened and there is no way to remove it now. So it is not right for me to make him miss his chance of getting reward and absolving my Muslim brother.”
Allaah says:
“And verily, whosoever shows patience and forgives (others), that is truly from the things recommended by Allaah.” [Surah Ash-Shooraa: 43]
And He says:
“Show forgiveness!” [Surah Al-A’raaf: 199]
The ayaat similar to what we mentioned above are many. And in the authentic hadeeth, the Messenger of Allaah صلى الله عليه و سلم said:
“And Allaah remains in the assistance of (His) servant so long as the servant remains in the assistance of his (fellow) brother.” [Saheeh – Reported by Muslim (2699)]
Ash-Shaafi’ee (rahimahullaah) said: “Whosoever is sought to be pleased, yet is not pleased is a devil.”
The people of the past would recite:
“It was said to me: Such and such person has spoken badly of you And when a youth sets out to humiliate, it is a shame So I said: He has come to us and issued an excuse The blood-money (i.e. recompense) for a sin – to us – is the apology.”
So what we have mentioned here concerning the encouragement for one to absolve and forgive a person from backbiting is what is correct. As for what has been reported on Sa’eed bin Al-Musayyib that he said: “I will not forgive the one who has oppressed me” and on Ibn Sireen that he said: “I will not forbid it on him and then make it allowable for him, because Allaah has made backbiting forbidden on him and I will never make permissible what Allaah has made forbidden” then it is either unauthentic or erroneous.
This is since a person that pardons someone is not making something forbidden permissible. Rather, he is only forfeiting a right that is established for him. The texts of the Qur’aan and the Sunnah indicate clearly that it is recommended to forgive and forfeit one’s rights, which are specific to this case. Or perhaps Ibn Sireen’s words can be taken to mean: “I will never permit myself to be backbitten.” This would be correct, for indeed if a person says: “I seek my honor back from the one who backbitten me”, he is not allowing for it to be done. Rather, he is forbidding everyone from backbiting him, just as he forbids others from being backbitten.
As for the hadeeth: “Are you not able to be like Abu Damdam – when he would go out from his home, he would say: ‘I am giving my honor away in charity for the people.’” Meaning: I will not seek justice from those who oppress me whether in this world or the Hereafter. This is useful in removing a transgression that existed before the absolvement, but as for what occurs after it, there must be a new absolvement made after that. And with Allaah lies the success.
Posted from al-ibaanah e-Book: Guarding the Tongue : Imaam an-Nawawee
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The Sin of Listening to the Backbiting and not Prohibiting it – Imam Nawawi
Know that in the same way that backbiting is forbidden for the one who speaks it, it is likewise forbidden for the one who listens to it and approves of it.
Thus, it is obligatory on the one who hears an individual embarking on committing the prohibited form of backbiting, to forbid him from doing it as long as he does not fear any open harm resulting from that. But if he does fear (harm) from that, then he is obligated to reject the backbiting with his heart and to detach himself from that gathering if he is able to do so. If he has the ability to reject it with his tongue or to cut the backbiting off by changing the topic, then that becomes required of him. And if he does not do that, then he has committed an act of disobedience (i.e. sinned).
If he is forced to stay in that gathering in which backbiting is taking place, and he fears from forbidding it, or he forbids it but it is not accepted from him and he cannot find a way to separate himself from them, then he is prohibited from listening and paying attention to the backbiting. Instead, his way out should be by making remembrance of Allaah (dhikr) with both his tongue and heart or just his heart. Or he should think about something else in order to preoccupy himself from having to listen to it. After having done this, his hearing it without listening or paying attention to it will not harm him, while he is in this mentioned state. If he is able, after this, to withdraw from them and they are still backbiting, then separating oneself is an obligation. Allaah says:
“And when you see those who engage in false conversations about Our verses by mocking at them, then turn away from them until they engage in a different topic of speech. But if the Devil causes you to forget, then after remembering, do not sit in the company of those people who are the wrong-doers.” [Surah AlAn’aam: 68]
It has been reported that Ibraaheem bin Adham was once invited to a waleemah (wedding feast), so he attended it and found people there who were mentioning a man that didn’t come, saying: “He is truly lazy.” So Ibraaheem said: “I brought this upon myself, such that I attended a place in which people are backbiting one another.” So he left from there and did not eat for three days. What has been recited of poetry with regard to this is:
“And restrain your ears from hearing vile speech
Just as you restrain your tongue from speaking it
Because when you listen to this vile speech
You are a partner to the one saying it, so reflect.”
What Should One Do When He Hears His Shaikh, Friend Or Someone Else Being Backbitten?
Know that it is upon the one who hears a Muslim being backbitten to oppose it and prevent the one doing the backbiting. If he is not able to prevent him with his speech, then he should stop him with his hand. If he is neither able to do so with his hand or with his tongue, then he should get up and leave that gathering. And if he hears his teacher (shaikh) being backbitten – or anyone else who has a right over him, or if the person (being backbitten) is from the people of righteousness and nobility, then his concern with what we have mentioned above should be greater.
Posted From the e-Book : Guarding the Tongue – Imaam An-Nawawee
What Type Of Backbiting Is Permissible? – Imaam an-Nawawee
Posted from al-ibaanah e-Book – Guarding the Tongue : Imaam an-Nawawee
http://salaf-us-saalih.com/2014/01/08/guardingtongueimamnawawi
Know that although backbiting is forbidden, it becomes permissible under certain circumstances when done for a beneficial reason. That which makes it allowable is a valid and legitimate goal, which cannot be achieved except by doing it (i.e. the backbiting). These goals can be broken down into six categories:
1. Oppression – It is permissible for the one who is oppressed to complain about his situation to the ruler or the judge or anyone else who holds authority or has the ability to grant him justice against his oppressor. He should say: “Such and such person wronged me” and “he did such thing to me”, and “he coerced me in this manner” and so on.
2. Seeking assistance in changing an evil and returning a sinner back to what is correct – One should say to the individual whom he expects has the ability to put an end to the evil: “Such and such person did this, so prevent him” or something to that effect. His objective should be to look for a way to ultimately put an end to the evil. If he does not intend this as his goal, then it is forbidden (for him to mention it).
3. Seeking a fatwa (religious ruling) – One should do this by saying to the muftee (scholar capable of issuing a fatwa): “My father” or “my brother” or “such and such person wronged me in this way.” “Does he have the right to do so?” “How shall I go about putting an end to it and obtain my right while repelling oppression from myself?” and so on. Likewise, one may say: “My wife did such and such to me” or “my husband did such and such a thing” and so on. This is permissible due to the necessity for it, however, to be more cautious, it is better for one to say: “What do you say about a man who has done such and such thing?” or “concerning a husband” or “concerning a wife who did such and such” (without saying “my”), etc.
By doing this, the goal is achieved without having to resort to specifying anyone. However, specifying an individual by name is permissible (in this circumstance), based on the hadeeth of Hind (radyAllaahu ‘anhaa), which we shall mention later, by the Will of Allaah, in which she told Allaah’s Messenger: “Indeed, Abu Sufyaan (her husband) is a stingy man.” And the Messenger of Allaah صلى الله عليه و سلم did not forbid her from saying this.
4. Warning and Advising the Muslims against Evil – There are several perspectives to this, of which one is: Declaring someone unreliable in the field of narrating hadeeth and giving testimony. This is permissible to do, according to the Ijmaa’ (consensus of the Muslim scholars). Rather, it becomes obligatory due to the need for it. Another case is when an individual desires to enter into a relationship with another person either through marriage, business, the consignment of property, the consigning of something to him or any other of the daily affairs. It is obligatory on you to mention to that individual what you know about the person he wants to get involved with, with the intention of advising him.
If your objective can be achieved by simply saying: “It is not good for you to engage with him in business transactions” or “in a relationship through marriage” or by saying: “You should not do this” or anything similar to that, then adding more to this, such as by mentioning his bad characteristics is not permissible. And if the objective cannot be reached, except by specifically explaining that person’s condition to him, then you may mention that to him in detail. Another case is when you see someone buying a product from an individual who is known for stealing or fornicating or drinking or other than these. It is then upon you to inform the buyer of this, on the count that he is not knowledgeable of it already. And this case is not specified to this example only. Rather, it also applies to when you have knowledge that the commodity that is being traded is defective. It is then obligatory upon you to clarify this matter to the buyer, if he is not aware of it.
Another case is when you see a student going to an innovator or a deviant, seeking to attain knowledge from him, and you fear that it may affect the student. In that situation, you must advise him about the state of that innovator, on the condition that your intention only be for the sake of advising. And this is something in which regard many people fall into error, for perhaps the person speaking may do this (advising) because he is jealous (of the person he is warning against). Or perhaps the Devil may deceive him about this matter, causing him to believe that what he is doing is advising and showing compassion, so he believes this.
One last case is when a person has some leadership role, which he does not fulfill properly either because he is not fit for it or because he is a sinner or neglectful, etc. So in this case, one must mention this to those who have general leadership over this person, so that he can be removed and someone fit can be put in charge. Or those who have charge over him can know this about him so that they can deal with him accordingly and not be deceived by him, and so that they can make the right efforts to encourage him to be upright or to replace him.
5. When one openly exposes his acts of evil or his innovation – An example of this is when someone has openly exposed his consumption of alcohol, or his illegal confiscation of people’s money and raising of their taxes unjustly and his usurping command wrongfully. It is thus permissible for one to talk about what that individual has made public. But it is forbidden to mention any of his other defects, unless they fall under one of the categories in which we have mentioned that backbiting is permissible.
6. Defining someone – If someone is known to the people by his nickname, such as “the bleary eyed one”, “the one who limps”, “the deaf guy”, “the blind guy”, “crosseyed”, “flat-nosed”, and other than that, then it is permissible to particularize him as such, with the aim of identifying him. However, it is forbidden to apply that to him, when one’s intention is to degrade him. If he can be identified with another (more appropriate) type of name, then that is more preferable. These are the six cases in which the scholars have stated that backbiting is permissible, if it is done in accordance to the guidelines we mentioned above.
The evidences for the permissibility of backbiting can be found in authentic and well-known ahaadeeth. Furthermore, there is an agreement of the scholars concerning the allowance of backbiting in these six cases.
It is reported in the Saheehs of Al-Bukhaaree and Muslim that ‘Aa’ishah (radyAllaahu ‘anhaa) said: “A man sought permission of the Prophet صلى الله عليه و سلم to enter (his house), so he said: ‘Permit him to enter, and what an evil brother to (his) relatives he is.'” [26] Al-Bukhaaree uses this hadeeth as evidence for the permissibility of backbiting the people of mischief and doubts.
Ibn Mas’ood (radyAllaahu ‘anhu) narrated: “The Messenger of Allaah صلى الله عليه و سلم divided a portion (of war booty amongst the people), so a man from the Ansaar said: ‘I swear by Allaah, Muhammad did not intend the face of Allaah by this (i.e. he was not fair).’ So I went to Allaah’s Messenger and informed him of this. His face changed (i.e. he became mad) and said: ‘May Allaah have mercy on Moosaa. He was indeed abused with greater than this, but he was patient.'” [27]
In some of the reports of the hadeeth, Ibn Mas’ood said: “I said: I will not raise another hadeeth to him again, after this.”
Al-Bukhaaree uses this hadeeth as proof that a person is allowed to inform his brother of what is being said about him. ‘Aa’ishah (radyAllaahu ‘anhaa) reported that Allaah’s Messenger صلى الله عليه و سلم once said: “I do not think that this person and that person know anything at all about our Religion.” [28]
Al-Laith bin Sa’ad, one of the narrators of the hadeeth’s chain said: “They were two individuals from among the hypocrites (at his time).”
Zayd bin Arqam (radyAllaahu ‘anhu) reported: “We set out on a journey with the Prophet and the people suffered great difficulty (due to a lack of provisions). So ‘Abdullaah bin Ubay [29] said to his companions: ‘Don’t spend on those who are with Allaah’s Messenger so that they may disperse and go away from him.’ He said: ‘If we return to Madeenah, surely, the more honorable will expel the lowly ones from it. So I went to the Prophet صلى الله عليه و سلم and informed him of that. He sent for ‘Abdullaah bin Ubay and asked him, but ‘Abdullaah bin Ubay swore that he did not say so. So the people said: ‘Zayd told a lie to Allaah’s Messenger.’ And what they said distressed me very much. Later Allaah revealed the confirmation of my statement in His saying; ‘When the hypocrites come to you…’ [Surah Al-Munafiqeen]” [30]
Also there is the hadeeth of Hind (radyAllaahu ‘anhaa), the wife of Abu Sufyaan, in which she said to the Prophet: “Indeed, Abu Sufyaan is a stingy man.” [31] And also the hadeeth of Faatimah Bint Qays (radyAllaahu ‘anhaa), when the Prophet صلى الله عليه و سلم said to her (with regard to her accepting marriage proposals from two suitors): “As for Mu’awiyah, then he is utterly poor. And as for Abu Jahm, then he does not cease to remove the stick from his shoulder (i.e. he beats his wives).” [32]
Footnotes :
[26] Saheeh – Reported by Al-Bukhaaree (10/471 of al-Fath) and Muslim (2591)
[27] Saheeh – Reported by Al-Bukhaaree and Muslim and its checking has preceded.
[28] Saheeh – Reported by Al-Bukhaaree (10/485 of al-Fath)
[29] Translator’s Note: He was the leader of the hypocrites in Madeenah. Upon his death, Allaah revealed verses commanding the Prophet صلى الله عليه و سلم not to pray the funeral prayer over him.
[30] Saheeh – Reported by Al-Bukhaaree (8/664 and 646-648 of al-Fath) and Muslim (2772).
[31] Saheeh – Reported by Al-Bukhaaree (9/504 of al-Fath) and Muslim (1714).
[32] Saheeh – Reported by Muslim (1480)
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The Backbiting Of The Heart – Imaam An-Nawawee
Know that having bad thoughts about someone is forbidden just like having bad speech about him. So just as it is forbidden for you to speak to others about the defects of a person, it is likewise forbidden for you to speak to yourself about that and to hold bad thoughts for him.
Allaah says:
“O you who believe, avoid much (types) of suspicion. Verily some (forms) of suspicion is a sin.” [Surah Al-Hujuraat: 12]
And Abu Hurairah (radhi Allaahu anhu) reported that Allaah’s Messenger (sall Allaahu alayhi wa sallam) said:
“Beware of suspicion, for indeed suspicion is the most untruthful form of speech.” [39]
The ahaadeeth with this same understanding I have mentioned here are many. What the backbiting of the heart means, is: When the heart has firm conviction and holds bad thoughts about someone. But as for the notions that occasionally display in one’s mind or when one talks to himself, then as long as these thoughts do not remain established and continuous in him, it is excused according to the consensus of the scholars. This is since he has no choice in the matter as to stop it from occurring nor can he find any way to liberate himself from it when it does occur. This is the understanding of what has been authentically established (in the texts).
The Messenger of Allaah (sall Allaahu alayhi wa sallam) said: “Indeed, Allaah has permitted for my ummah that which their souls whisper to them, so long as they do not speak it out (audibly) or act upon it.” [40]
The scholars say: “This refers to the notions that form in one’s mind, but do not become settled or established there.”
And they said: “This is regardless if the notion consists of backbiting, disbelief or so on (i.e. it is pardoned, so long as it does not settle). So (for example) whoever’s mind becomes flooded with thoughts of disbelief, but they are only thoughts, without him intending to have them carried out, and he then rids himself of these thoughts right after they occur, he is not a disbeliever nor is there any sin on him.
We have already stated previously, in the chapter on the (internal) whisperings, the authentic hadeeth, in which the Companions said: “O Messenger of Allaah! Some of us find things in our thoughts that are too tremendous to speak of.” So he (sall Allaahu alayhi wa sallam) said: “That is the confirmation of Faith.” [41]
And this goes for the other reports we have mentioned in that chapter that bear the same understanding.
The reason for these thoughts being excused is due to what we have stated previously that these thoughts are impossible to prevent. Rather, one is only able to prevent those thoughts from becoming settled and established in one’s mind. This is why the heart’s being resolute and determined on these thoughts is forbidden.
So whenever these thoughts, which consist of backbiting or any other sin, present themselves in your mind, it is an obligation on you to repel them, turn away from them and mention some excuse or explanation that will change what seems apparent.
We stated previously that if someone is presented with a notion of bad thoughts for another person, he should cut off those bad thoughts. But this is unless there is some (religiously) legislated benefit that leads to thinking (about that person) in this manner. So if such a reason exists, holding these thoughts about his deficiencies is permissible, as well as warning against them, as can be seen in the jarh (criticism) of certain witnesses, narrators and others we have mentioned in the Chapter on “What Type of Backbiting is Permissible.”
Footnotes
[39] Saheeh – Reported by Al-Bukhaaree (10/484 of al-Fath) and Muslim (2563)
[40] Saheeh – Reported by Al-Bukhaaree (5/160 of al-Fath) and Muslim (127 and 202)
[41] Saheeh – Reported by Muslim (132); Translator’s Note: This hadeeth shows the Companions’ zeal and enthusiasm in commanding themselves with good and forbidding themselves from evil, such that they would even fight against the evil notions that passed through their minds. But as it is impossible to prevent such thoughts from occurring every now and then, they asked the Prophet (sall Allaahu alayhi wa sallam) about this. His response to them meant that their trying to repel these thoughts showed their strong Eemaan (Faith) and love for good.
Source : Guarding the Tongue – Imaam an-Nawawee (Al-Ibaanah e-Book)
Prohibition of Listening to Backbiting
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 255
Prohibition of Listening to Backbiting
Allah, the Exalted, says:
“And when they hear Al-Laghw (dirty, false, evil vain talk) they withdraw from it.” (28:55)
“And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden).” (23:3)
“Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).” (17:36)
“And when you (Muhammad (sallallaahu alayhi wa sallam)) see those who engage in a false conversation about Our Verses (of the Qur’an) by mocking at them, stay away from them till they turn to another topic. And if Shaitan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zalimun (polytheists and wrongdoers).” (6:68)
1528. Abud-Darda’ (May Allah be pleased with him) said: The Prophet (sallallaahu alayhi wa sallam) said, “He who defends the honour of his (Muslim) brother, Allah will secure his face against the Fire on the Day of Resurrection.”
[At-Tirmidhi].
1529. `Itban bin Malik (May Allah be pleased with him) said in his long Hadith cited in the Chapter entitled `Hope’ reported: When the Prophet (sallallaahu alayhi wa sallam) stood up to offer As-Salat (the prayer) he asked, “Where is Malik bin Ad-Dukhshum?” A man replied: “He is a hypocrite. He does not love Allah and His Messenger.” The Prophet (sallallaahu alayhi wa sallam) said, “Do not say that. Do you not know that he said: La ilaha illallah (there is no true god except Allah),’ seeking His Pleasure. Allah has made the fire of Hell unlawful for him who affirms that none has the right to be worshipped but Allah.”
[Al-Bukhari and Muslim].
1530. Ka`b bin Malik (May Allah be pleased with him) said in his long story about his repentance: The Prophet (sallallaahu alayhi wa sallam) was sitting among the people in Tabuk. He (sallallaahu alayhi wa sallam) said, “What happened to Ka`b bin Malik?” A person from the tribe of Banu Salamah said: “O Messenger of Allah! the embellishment of his cloak and an appreciation of his sides have allured him, and he was thus detained.” Mu`adh bin Jabal (May Allah be pleased with him) said: “Woe be upon you! You have passed indecent remarks. O Messenger of Allah! by Allah, we know nothing about him but good.” The Messenger of Allah (sallallaahu alayhi wa sallam) remained silent.
[Al-Bukhari and Muslim].
Prohibition of Carrying tales of the Officers
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 258
Prohibition of Carrying tales of the Officers
Allah, the Exalted, says:
“… Do not help one another in sin and transgression.” (5:2)
1539. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “None of my Companions should convey to me anything regarding another because I desire to meet everyone of you with a clean heart.”
[Abu Dawud and At-Tirmidhi].
Some cases where it is permissible to Backbite
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 256
Some cases where it is permissible to Backbite
1531. `Aishah (May Allah be pleased with her) said: A man sought permission for audience with the Prophet (sallallaahu alayhi wa sallam). He said, “Give him permission but he is a bad member of his tribe.”
[Al-Bukhari and Muslim].
1532. `Aishah (May Allah be pleased with her) said: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “I do not think that so-and-so understands anything of our Faith.”
[Al-Bukhari]
Al-Bukhari said: Al-Laith bin Sa`d, who is one of the narrators of this Hadith, said: The two men mentioned by the Prophet (sallallaahu alayhi wa sallam) in this Hadith were hypocrites (i.e., they revealed Faith and concealed disbelief).
1533. Fatimah bint Qais (May Allah be pleased with her) said: I came to the Prophet (sallallaahu alayhi wa sallam) and said to him: “Muawiyah and Abul-Jahm sent me a proposal of marriage.” The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Muawiyah is destitute and he has no property, and Abul-Jahm is very hard on women.”
[Bukhari and Muslim].
1534. Zaid bin Al-Arqam (May Allah be pleased with him) said: We set out on a journey along with the Messenger of Allah (sallallaahu alayhi wa sallam) and we faced many hardships. `Abdullah bin Ubaiy (the chief of the hypocrites at Al-Madinah) said to his friends: “Do not spend on those who are with the Messenger of Allah (sallallaahu alayhi wa sallam) until they desert him.” He also said: “If we return to Al-Madinah, the more honourable (meaning himself, i.e., Abdullah bin Ubaiy) will drive out therefrom the meaner (meaning Messenger of Allah (sallallaahu alayhi wa sallam)).” I went to the Messenger of Allah (sallallaahu alayhi wa sallam) and informed him about that and he sent someone to `Abdullah bin Ubaiy. He asked him whether he had said that or not. Abdullah took an oath that he had not done anything of that sort and said that it was Zaid who carried a false tale to the Messenger of Allah (sallallaahu alayhi wa sallam). Zaid said: I was so much perturbed because of this until this Verse was revealed verifying my statement:
“When the hypocrites come to you (O Muhammad (sallallaahu alayhi wa sallam)), they say: `We bear witness that you are indeed the Messenger of Allah.’ Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed.” (63:1) Then the Messenger of Allah (sallallaahu alayhi wa sallam) called the hypocrites in order to seek forgiveness for them from Allah, but they turned away their heads.
[Al-Bukhari and Muslim].
1535. `Aishah (May Allah be pleased with her) said: Hind, the wife of Abu Sufyan, said to the Prophet (sallallaahu alayhi wa sallam): Abu Sufyan is a niggardly man and does not give me and my children adequate provisions for maintenance unless I take something from his possession without his knowledge. The Prophet (sallallaahu alayhi wa sallam) said to her, “Take from his possessions on a reasonable basis that much which may suffice for you and your children.”
[Al-Bukhari and Muslim].
The Prohibition of Backbiting and the Commandment of Guarding one’sTongue
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 254
The Prohibition of Backbiting and the Commandment of Guarding one’s Tongue
Allah, the Exalted, says:
“And backbite not one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful.” (49:12)
“And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah).” (17:36)
“Not a word does he (or she) utter, but there is a watcher by him ready (to record it).” (50:18)
1511. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) said, “He who believes in Allah and the Last Day must either speak good or remain silent.”
[Muslim].
1512. Abu Musa Al-Ash`ari (May Allah be pleased with him) reported: I asked the Messenger of Allah (sallallaahu alayhi wa sallam): “Who is the most excellent among the Muslims?” He said, “One from whose tongue and hands the other Muslims are secure.”
[Al-Bukhari and Muslim].
1513. Sahl bin Sa`d (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Whosoever gives me a guarantee to safeguard what is between his jaws and what is between his legs, I shall guarantee him Jannah.”
[Al-Bukhari].
1514. Abu Hurairah (May Allah be pleased with him) reported: I heard the Prophet (sallallaahu alayhi wa sallam) saying, “A person utters a word thoughtlessly (i.e., without thinking about its being good or not) and, as a result of this, he will fall down into the fire of Hell deeper than the distance between the east and the west.”
[Al-Bukhari and Muslim].
1515. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) said, “A man utters a word pleasing to Allah without considering it of any significance for which Allah exalts his ranks (in Jannah); another one speaks a word displeasing to Allah without considering it of any importance, and for this reason he will sink down into Hell.”
[Al-Bukhari].
1516. Abu ‘Abdur-Rahman Bilal bin Al-Harith Al-Muzani (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “A man speaks a good word without knowing its worth, Allah records for him His Good Pleasure till the day he will meet Him; and a man utters an evil word without realizing its importance, Allah records for him His displeasure till the day he will meet Him.”
[Imam Malik and At-Tirmidhi].
1517. Sufyan bin `Abdullah (May Allah be pleased with him) reported: I asked: “O Messenger of Allah! Tell me, of something to which I may remain steadfast.” He (sallallaahu alayhi wa sallam) said, “Say: My Rubb is Allah and then remain steadfast.” Then I said: “O Messenger of Allah! What do you fear most about me?” He took hold of his own tongue and said: “This.”
[At-Tirmidhi].
1518. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Do not indulge in excessive talk except when remembering Allah. Excessive talking without the Remembrance of Allah hardens the heart; and those who are the farthest from Allah are those whose hearts are hard.”
[At-Tirmidhi]
1519. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “He whom Allah saves from the evil of that which is between his jaws and the evil of that which is between his legs will enter Jannah.”
[At-Tirmidhi].
1520. ‘Uqbah bin `Amir (May Allah be pleased with him) said: I asked the Messenger of Allah (sallallaahu alayhi wa sallam), “How can salvation be achieved?” He replied, “Control your tongue, keep to your house, and weep over your sins.”
[At-Tirmidhi].
1521. Abu Sa`id Al-Khudri (May Allah be pleased with him) said: The Prophet (sallallaahu alayhi wa sallam) said, “When the son of Adam gets up in the morning, all the limbs humble themselves before the tongue and say: `Fear Allah for our sake because we are with you: (i.e., we will be rewarded or punished as a result of what you do) if you are straight, we will be straight; and if you are crooked, we will become crooked.”’
[At-Tirmidhi].
1522. Mu`adh bin Jabal (May Allah be pleased with him) reported: I asked the Messenger of Allah (sallallaahu alayhi wa sallam): “Inform me of an act which will cause me to enter Jannah and keep me far from Hell.” He (sallallaahu alayhi wa sallam) replied, “You have asked me about a matter of great importance, but it is easy for one for whom Allah makes it easy.” He added, “Worship Allah, associate nothing with Him in worship, offer As-Salat (the prayer), pay the Zakat, observe Saum (fasting) during Ramadan and perform Hajj (pilgrimage) to the House of Allah, if you can afford it.” He (sallallaahu alayhi wa sallam) further said, “Shall I not guide you to the gates of goodness? Fasting is a screen (from Hell), charity extinguishes (i.e., removes) the sins as water extinguishes fire, and standing in prayers by a slave of Allah during the last third part of the night.” Then he recited: “Their sides forsake their beds, to invoke their Rubb in fear and hope, and they spend (in charity in Allah’s Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do.” (32:17,18) Then he added, “Shall I tell you of the root of the matter, its pillar and its highest point?” I replied: “Yes! Certainly, O Prophet of Allah.” He said, “The root of this matter (foundation) is Islam, its pillar (mainstay is) As-Salat (the prayer) and its highest point is Jihad (fighting in the Cause of Allah).” Then he asked, “Shall I tell you of that which holds all these things?” I said: “Yes, O Messenger of Allah.” So he took hold of his tongue and said, “Keep this in control.” I asked: “O Messenger of Allah! Shall we really be accounted for what we talk about?” He replied, “May your mother lose you! People will be thrown on their faces into the Hell on account of their tongues.”
1523. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “Do you know what is backbiting?” The Companions said: “Allah and His Messenger know better.” Thereupon he said, “Backbiting is talking about your (Muslim) brother in a manner which he dislikes.” It was said to him: “What if my (Muslim) brother is as I say.” He said, “If he is actually as you say, then that is backbiting; but if that is not in him, that is slandering.”
[Muslim].
1524. Abu Bakrah (May Allah be pleased with him) said: Delivering the sermon during the Farewell Pilgrimage on the day of Sacrifice at Mina, the Messenger of Allah (sallallaahu alayhi wa sallam) said, “Verily your blood, your property and your honour are as sacred and inviolable as the sanctity of this day of yours, in this month of yours and in this town of yours. Verily! I have conveyed this message to you.”
[Al-Bukhari and Muslim]
1525. `Aishah (May Allah be pleased with her) said: I said to the Prophet (sallallaahu alayhi wa sallam): “Such and such thing of Safiyyah (May Allah be pleased with her) is sufficient for you.” (She means to say that she was a woman with a short stature). He said, “You have indeed uttered a word which would pollute the sea if it were mixed in it.” She further said: I imitated a person before him and he said, “I do not like that I should imitate someone even (if I am paid) in return such and such.”
[Abu Dawud and At-Tirmidhi].
1526. Anas (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “During the Mi`raj (the Night of Ascension), I saw a group of people who were scratching their chests and faces with their copper nails. I asked, `Who are these people, O Jibril?’ Jibril replied: `These are the people who ate flesh of others (by backbiting) and trampled people’s honour.”’
[Abu Dawud].
1527. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said: “The blood, honour and property of a Muslim is inviolable for another Muslim.”
[Muslim].
Safeguarding As-Saum (The Fast)
Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 223
Safeguarding As-Saum (The Fast)
1240. Abu Hurairah (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu alayhi wa sallam) said, “When any one of you is observing Saum (fasting) on a day, he should neither indulge in obscene language nor should he raise the voice; and if anyone reviles him or tries to quarrel with him he should say: `I am observing fast.”’
[Al-Bukhari and Muslim].
1241. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu alayhi wa sallam) said, “If one does not eschew lies and false conduct, Allah has no need that he should abstain from his food and his drink.”
[Al-Bukhari].
Guarding the Tongue (Hifdh-ul-Lisaan) : Imaam an-Nawawee
Imaam Abu Zakariyaa Yahyaa bin Sharaf An-Nawawee
Al-Ibaanah Book Publishing
Al-Ibaanah.com
About the Book:
Before you is a chapter from the great book “Al-Adhkaar” of the great scholar of the seventh century, Abu Zaakariyaa Yahyaa bin Sharaf An-Nawawee. This is a very beneficial chapter entitled “Hifdh-ul-Lisaan” [Guarding the Tongue] The original source, Al-Adhkaar, is one of the prize works of Imaam An-Nawawee in which he compiles and discusses the texts related to what is recommended and forbidden from speech, focusing on adhkaar (words of remembrance) and ad’iyyah (supplications). In the last part of the book, as he explains, Imaam An-Nawawee devotes a chapter to what is forbidden and disliked from speech, such as backbiting, gossiping, and slander, bringing the evidences from the Qur’aan and Sunnah on the obligation of guarding the tongue from evil speech.
We advise every sincere Muslim to read and benefit from the words on this very important topic, which many Muslims are neglectful about. And we advise them to reflect sincerely on the evidences so that they can beware of falling into sinful speech.
Quotes from the Book:
“Know that every individual who falls under the category of being responsible for his actions (mukallaf) must guard his tongue from all types of speech, except for that speech which consists predominantly of some benefit. So in a situation where speaking and refraining from speech are both found to contain the same amount of benefit within them, then the Sunnah is to refrain from it, altogether. This is because the allowable speech (equal in benefit and harm) paves the way towards that which is forbidden as well as disliked. Rather, in most cases, this will be the result, and applying safety, at that point, will not be able to soothe it in the least.”
“As for the narrations reported on the Salaf concerning this matter, then they are also abundant. There is no need for mentioning them after having heard the previous reports. However, we will briefly inform of some of them.
It has reached us that Qass bin Saa’ada and Aktham bin Sayfee once met and one of them said to the other: ‘How many faults were you able to find in the son of Aadam?’ The other responded: ‘They are too numerous to count, however, the faults that I was able to account for numbered eight thousand. I also discovered one thing which if put into practice, all of these faults would be kept hidden.’ He asked: ‘What is it?’ He responded: ‘Guarding the tongue.’
Abu ‘Alee Al-Fudayl bin ‘Iyyaad (rahimahullaah) said:
‘Whoever limits his speech to be in accordance with his actions, will minimize his speech on that which doesn’t concern him.’
Imaam Ash-Shaafi’ee (rahimahullaah) said to his student Rabee’: ‘O Rabee’! Do not speak about things that do not concern you, for indeed every time that you speak a word, it takes control of you and you do not have control of it!’
‘Abdullaah bin Mas’ood said:
‘There is nothing that deserves to be imprisoned more than the tongue.’
Others have stated:
‘The example of the tongue is like that of a savage beast. If you do not lock it up, it will set out against you.’
In the previous chapter, we stated that backbiting was when an individual mentions something about a person (in his absence), that the latter dislikes to have mentioned – whether by using verbal statements, through writings, or by making a gesture indicating him or pointing him out by eye, hand or head.
“Everything by which one causes others to understand the deficiencies found in a Muslim, then that is considered the backbiting that is forbidden. An example of this is when someone tells others that “such and such” individual walks with a limp or that he walks while humped over or anything similar to that from the aspects by which one desires to narrate in order to belittle the individual. All of this is Haraam (forbidden) – there being no difference of opinion in this regard. Another example of this, is when an author mentions a specific individual in his book, saying ‘Such and such person says this…’ desiring to degrade him and dishonor him. This is Haraam. However, if his intention is to clarify that person’s mistake so that it will not be followed, or to clarify his deficiency in knowledge so that he will not mislead others or have his opinions accepted, then this is not backbiting. Rather it is advice (naseehah), which is an obligation and for which he will be rewarded if that is what he (truly) intended. Likewise, if the author or anyone else speaks generally, saying: ‘these people’ or ‘this group says such and such, and this is an error’ or ‘a mistake’ or ‘ignorance’ or ‘negligence’ or similar to that, then this is not backbiting. Backbiting is only when one mentions a specified individual or a specific group of people (whether by name or insinuation).”
“Know that it is upon the one who hears a Muslim being backbitten to oppose it and prevent the one doing the backbiting. If he is not able to prevent him with his speech, then he should stop him with his hand. If he is neither able to do so with his hand or with his tongue, then he should get up and leave that gathering. And if he hears his teacher (shaikh) being backbitten – or anyone else who has a right over him, or if the person (being backbitten) is from the people of righteousness and nobility, then his concern with what we have mentioned above should be greater.”
Download the Full Book PDF : Guarding the Tongue
Table of Contents:
- Chapter: Guarding the Tongue
- The Prohibition of Backbiting and Gossiping
- Important Points related to the Limits of Backbiting
- How does one Prevent himself from Backbiting
- What Type Of Backbiting Is Permissible?
- What should one do when he hears his Shaikh, Friend of Someone Else being Backbitten?
- The Backbiting Of The Heart
- Expiating Oneself and Repenting from Backbiting
- Concerning Gossiping
Groupings , Partisanship & Gossiping – Shaykh Ibn ‘Uthaymîn
The Groupings and Partisanship of the Children – Shaykh Ibn ‘Uthaymîn
For more, visit: aFatwa.com (site is down)
Scholar: Imâm Muhammad bin Sâlih bin ´Uthaymîn
Source: Liqâ’ al-Bâb al-Maftûh (66 A)
Shaykh Ibn ‘Uthaymîn: From the fear of Allâh (subhânahu wa ta’âlâ) is that one puts great importance on guiding the creation by spreading true knowledge from the Book of Allâh and the Sunnah of His messenger (sallâ Allâhu ‘alayhi wa sallam) and to explain for them the way of the companions and their righteous followers and instruct them to what the prophet (sallâ Allâhu ‘alayhi wa sallam) instructed to when he said:
“From the good Islam of a person is leaving alone that which does not concern him”
(at-Tirmidhî (2318).)
If you see a person returning [heading] towards Allâh (‘azza wa jall) and busying himself with that which concerns him and only cares about coming closer to Allâh, then you should know that it is from his good islam.
If you see a person caring about insignificant matters of no concern to him and that his time often goes to gossip and a lot of questions, then you should know that it is from his deficient islam. Thus, the prophet (sallâ Allâhu ‘alayhi wa sallam) forbade gossip and a lot of questions. It is time wasting. It is wastage of time. If a person becomes inflicted by this disease, he will waste his time. He first asks a person regarding what has happened and what this and that one has said. He thereafter goes to the next person and asks the same thing and so on and so forth. That is how he wastes his time and other’s time.
However, were he only to care about that which concerns him… It is okay to ask about what has happened and what is happening in the society if there is a need to ask and if the purpose is to treat and eradicate the problem. The purpose should not be to slander others and cause splitting. There are people who are like that today. Some people have a good intention. But this impoverished person (Miskîn) got this disease, namely to only care about gossip and what this and that individual has said and what this and that group has said. He does not ask in order to treat the disease and eradicate the splitting. He asks in order to slander or to be as the children who say:
“You are either with these or with those!”
We only know of this grouping and this partisanship from the children. That is why I advise you to entirely avoid this matter. It entails no benefit. It only wastes time. The messenger (sallâ Allâhu ‘alayhi wa sallam) forbade that money and time should be wasted with gossip and a lot of questions.
The Impermissible Backbiting and Slander – Shaykh ‘Ali al-Qaleesee [Audio|Ar-En]
Bismillaah wa -Alhamdulillaah wa Salaatu wa Salaam ‘alaa Rasulillaah ‘amma ba’d
Muwahhideen Publications organized a LIVE tele-lecture on Saturday 2nd February 2013 with the Noble Shaykh, ‘Ali al-Qaleesee(May Allaah Preserve Him). The Shaykh who is a graduate of the Islaamic University in Madeenah, is also a student of Ash-Shaykh Muhammad Ibn ‘Abdul Wahhab al-Wasaabee (May Allaah preserve him). He presently teaches at Masjid-us-Sunnah in Hodaidah,Yemen
Listen / Download Mp3 Here (Time 40:07)
Shaykh ‘Ali al-Qaleesee (hafidhahullaah) initiated this sitting by mentioning the ayah in Soorah Hujuraat where Allaah says, “O you who believe! Avoid much suspicions, indeed some suspicions are sins. And spy not, neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allaah. Verily, Allaah is the One Who accepts repentance, Most Merciful.” [Al-Hujuraat 49:12]
The Shaykh explained that there contains in this ayah many great admonishments from Allaah such that He calls upon the people of eemaan and He specifically addressed them and this is an affair that clarifies the magnitude and beauty of Islaam. He continued by saying that Islaam is viable and beneficial in every place and time and that these admonishments are foundational principles in mending an individual as well as society as a whole.
Next, he narrated the well-known hadeeth on the authority of Abu Hurayrah (radhiyAllaahu ‘anhu) where the Prophet (sallAllaahu ‘alayhi wa sallam) clearly explains what constitutes backbiting and slander. So this is a warning to mankind to beware of this vile characteristic of backbiting and it is for this reason that Imaam Qurtubi (rahimahullaah) mentioned that there is no difference between the people of knowledge that gheebah is from the major sins and whoever backbites someone, then it is upon him to repent to Allaah.
So the Shaykh clarified that backbiting is to mention your brother with that which displeases him and this includes affairs regarding his physical description, religiousity, his wealth or children; it is impermissible to mention your brother with that which he hates to hear regarding these aforementioned matters.
Thus, backbiting can be committed by utterances, writing, and insinuation/reference. Ibn Taymiyyah (rahimahullaah) mentions that the people fall into gheebah in various forms. Some attempt to disguise gheebah with a veil of religiousity and would say to himself that his habit is to only mention people with khayr and he dislikes backbiting and lying however he is only informing others of the affair of an individual. While there are some who hide their gheebah behind anger and their claim that they are actually forbidding evil and so they ornament their speech when doing so while their intentions are opposite to what they show the people.
Next, our Shaykh (hafidhahullaah) explained that according to the people of knowledge, there are however, certain situations in which speaking about an individual is permissible for a legislated reason. He enumerated for us six such instances. They are:
- When complaining (to the ruler or governor) of some transgression done to you by another individual
- When seeking the aid of others such that an evil can be removed and a sinner can be returned to piety and leave off evil
- When seeking a fatwa (religious verdict)
- When warning the Muslims of impending evil
- When an individual is publicly transgressing
- When pinpointing a specific individual who is known by a certain name due to a flaw such as ‘the one with a limp’
Shaykh al-Qaleesee proceeded to implore us by saying, let the Muslim who is pleased with Allaah as his Lord, Islaam as his deen andMuhammad (sallAllaahu ‘alayhi wa sallam) as his Prophet and Messenger steer clear of gheebah and creating enmity between people. He further explained that it is however, incumbent to expose the affair of ahlul ahwaaa and those who seek to create fitnah and to warn against their evil.
The Shaykh then gave us some insight into the reasons that would cause an individual to fall into gheebah and sowing the seeds of contention amongst the people.
From them are:
- Weak eemaan
- Being raised in an ill fashion.
- Bad companionship
- Kibr (pride and arrogance)
- Hasad (jealousy) and enmity to others in the heart
- Attempting to pass the time and have fun by backbiting others
- Attempting to please the people and fit in
- Ignorance regarding the affairs of the deen and regarding the Muslims
Our Shaykh ‘Ali al-Qaleesee then delineated some ways in which we can seek to overcome this dangerous ailment.
From them are:
- To raise a child in the proper fashion
- To keep good company
- To occupy free time
- To put the pleasure of Allaah over the pleasure of others
- To be contented with whatever Allaah has written and destined for this individual (whom one might be jealous of)
- To strengthen the eemaan
- To busy yourself with your own flaws and personal problems
Our Shaykh then concluded this highly beneficial and comprehensive lecture by making du’aa that Allaah makes us beneficial to Islaamand the Muslims and that He makes us seeds of goodness that will sprout and openers to the doors of good. He further supplicated, “I askAllaah to protect the Muslims in America from trials and evils and we call upon Allaah both publicly and in secret to keep you firm uponIslaam while alive and in death.” And to that we say, Aameen.
Wa Billaahi Tawfeeq
Wa SallAllaahu wa Sallaama wa Barak ‘alaa Nabiyanna Muhammad wa ‘alaa ‘Alyhi wa Sahbyhi wa Sallam
Taken from : http://www.mpubs.org with Permission
The Tongue – A Dangerous Matter – A Tearful Admonition – Shaykh ‘Abdullaah adh-Dhimaaree [Video|Ar-En]
By Shaykh ‘Abdullaah adh-Dhimaaree
Video Courtesy: Brother Bilal Nahim
.. But their Tongues rip apart the honor of both the dead and the living – Imaam Ibnul-Qayyim
Imaam Ibnul-Qayyim, rahimahullaah, said:
It is quite amazing how it can be easy upon a person to be cautious and wary with regards to [different impermissible acts such as]: eating from unlawful means, oppression, adultery and fornication, stealing, drinking intoxicants, looking at prohibited things and the likes, and yet quite difficult for him to be careful about the movement of his tongue. So bad that you find a person towards whom the people point to concerning his practice of the Religion, his asceticism, and worship, and despite this he says statements that anger Allaah greatly and he shows no concern about this, yet this statement will take him [to a Fire] that is farther than distance between east and west. (1)
How many people do you see from amongst those who have enough piety to abstain from lewd, indecent acts, oppression and wrong doing, but their tongues rip apart the honor of both the dead and the living and they show not a care in the least.
Footnotes:
(1) Just as al-Bukhaaree (no. 6477) and Muslim (no. 2988) have collected on the authority of Aboo Hurayrah.
Source: “al-Jawaabul-Kaafee/adDaa wad-Dawaa”.
Transcribed from: The Appendix of “An Explanation of the Hadeeth: “Say, ‘I believe in Allah’, and then be upright and steadfast.” | Ibn Rajab
[you can the buy the book @ http://www.authenticstatements.com/sku16368/]
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