Exerting Efforts Towards Accomplishing Sincere Righteous Actions : One of the causes for the increase of eemaan – Shaykh ‘Abdur-Razzaak al-‘Abbaad

Bismillaah

Exerting Efforts Towards Accomplishing Sincere Righteous Actions

Another cause for the increase and strengthening of eemaan is for the Muslim to exert efforts towards enacting sincere righteous actions for the countenance of Allaah; he should try to do more (good) deeds and to do them on a regular basis.

This is because for every action that Allaah has legislated, which the Muslim undertakes and with which he makes his intention behind it sincere, it increases him in eemaan, since eemaan increases because of obedience and ample acts of worship.

Furthermore, the servitude that Allaah has enjoined on His slaves and demanded them to enact, the obligatory and voluntary of them, are distributed among the heart, the tongue and the limbs. Each of them has a servitude specific to it.

Examples of the servitude of the heart that are specific to it are sincerity, love, tawakkul, inaabah, hope, fear, reverence, awe, contentment, patience and other actions of the heart.

Examples of servitude of the tongue that are specific to it are reading the Qur’aan, takbeer, tasbeeh, tahleel, seeking forgiveness, praising and commending Allaah, sending salaah and salaam upon His Messenger and other actions that can only be done by the tongue.

As for the servitude of the limbs that are specific to it, examples of this are sadaqah, hajj, prayer, ablution, proceeding towards the mosque and other such actions that are only possible with the use of the limbs.

Thus, these actions of the heart as well as those of the tongue and the limbs are all from eemaan and are inherently present within the true meaning of the word eemaan. To perform such actions and to increase in them will therefore result in an increase of eemaan and to neglect them and to lessen the performance of them will result in a deficiency of eemaan.

i. Actions of the Heart

In reality, actions of the heart are the foundation of the religion. They are its uppermost part and the most important of ordinances. In fact, apparent [i.e., actions of the limbs and tongue, which are sensed. [t]] actions are not accepted if they are void of any actions of the heart; the reason being that the acceptance of all actions are stipulated by sincerity to Allaah and sincerity is an action of the heart.

This is why actions of the heart are mandatory upon everyone and the abandonment of such actions can never be deemed praiseworthy under any condition whatsoever.

People are of three levels with regard to the accomplishment of these actions, similar to the case with actions of the body: one who oppresses his own self, one who suffices with that which is obligatory and one who chases after the good.

Consequently, it is imperative of every Muslim that he starts with the purification and rectification of his heart and with having concern for it, before he concentrates with the rectification of his exterior, as no consideration is given to the rectification of the outer whilst the inner is corrupt.

In addition, when the Muslim does rectify his heart with purifying actions, sincerity, truthfulness and love for Allaah and His Messenger, his limbs will turn upright as in the hadeeth of an-Nu’maan Ibn Basheer that is recorded in the two Saheehs. He said: “I heard the Messenger of Allaah – sallallahu alaihe wa-sallam – say: … Indeed, and within the body is a morsel of flesh; if it is sound, then the whole body will be sound and if it is corrupt, then the whole body will be corrupt. Indeed, it is the heart.”” [Al-Bukhaaree. (1/127 Fath) and Muslim, 3/1220]

This hadeeth contains the greatest indication that the rectification of the slave’s outer movements is directly connected to the rectification of the activity of his heart and inner soul.

If his heart is pure, there being only love of Allaah, love of that which Allaah loves, fear of Him and of falling into that which He hates, the movements of his limbs will all become sound. This is in sharp contrast to a corrupt heart which is conquered by a love for desires, chasing lusts and placing the wants of the self first. Whoever is in such a predicament, the movements of his limbs will all be corrupt.

For this reason, it is said that the heart is the king of the limbs and that the rest of the limbs are its soldiers. In addition to this, the limbs are an obedient army to the heart; they race to its obedience and towards the execution of its commands, not opposing it in any matter whatsoever. Thus, if the king is righteous, this army will be a righteous one. If on the other hand, the king is corrupt, the army will, because of this resemblance, also be corrupt.

Only the heart that is pure is of benefit before Allaah, as Allaah says:

يَوْمَ لَا يَنفَعُ مَالٌ وَلَا بَنُونَ إِلَّا مَنْ أَتَى اللَّهَ بِقَلْبٍ سَلِيمٍ

The Day whereon neither wealth nor sons will avail, except for the one who comes to Allaah with a pure heart. [Soorah ash-Shu’araa’ (26):88-89]

The pure heart is the one that is free of all diseases, blights and distasteful matters. It is the heart that contains nothing but love of Allaah, fear of Him and fear of anything that will distance him from Allaah. [See Jaami’ al-‘Uloom wa al-Hikam of Ibn Rajab, page 71]

Shaykh al-Islaam says: “Moreover, the heart is the foundation. If it embodies knowledge and intention, this will take effect on the body without fail. It is not possible for the body to play truant to what the heart desires… so if the heart is righteous as a result of its knowledge and action on eemaan, this absolutely necessitates the rectification of the body in apparent speech and action in accordance with complete eemaan.” [al-Fataawaa, 7/187]

Consequently, for one to endeavor to fully fight his self in rectifying his heart and to fill it with love of Allaah and of statements and actions that Allaah loves, is one of the most formidable ways in which one increases his outer and inner eemaan.

Ibn Rajab says: “…the heart cannot be rectified unless there settles within it knowledge of Allaah, His greatness, love of Him, fear and awe of Him, hope and tawakkul in Him and for it to be overflowing with this. This is the reality of tawheed and the meaning of’ none has the right to be worshipped except Allaah.’

So there can be no question for the rectification of the hearts until its deity, which it worships, knows, loves and fears is one deity, having no partner. If there were in the heavens and the earth a deity being worshipped other than Allaah, the heavens and earth would as a result become corrupt, as Allaah says:

لَوْ كَانَ فِيهِمَا آلِهَةٌ إِلَّا اللَّهُ لَفَسَدَتَا

Had there been therein (i.e., the heavens and earth) deities besides Allaah, then for sure both would have been ruined… [Soorah al-Anbiyaa’ (21):22]

One concludes from this that righteousness cannot be attained by the celestial and earthly worlds until the activity of its inhabitants are made all for Allaah. The movement of the body is dependent on the activity of the heart and its intention. If therefore, the heart’s movement and desire are for Allaah alone, it will become sound and all the movements of the body will become sound. If, however, the movement and intent of the heart are for other than Allaah, it will become corrupt and the activity of the body will also become corrupt in accordance to the (level of) corruption within the activity of the heart.” [Jaami’ al-‘Uloom wa al-Hikam, page 71. See al-Waabil as-Sayyib of Ibn al-Qayyim, page 12]

It has been authenticated on the Prophet that he said: Whoever loves for Allaah, hates for Allaah, gives for Allaah and withholds for Allaah has indeed perfected eemaan.” [Related by Aboo Daawood, 4/220, at-Tabaraanee in al-Kabeer, number 7737, Ibn Battah in al-Ibaanah, 2/658 and others. Al-Albaanee declared it saheeh, see as-Silsilah as-Saheehah, 1/658]

‘The meaning of this is that with all the motions of the heart and limbs, if they are all for Allaah, the eemaan of the servant, both the interior and exterior, will be complete and the goodness of the activity of the heart necessitate goodness of the activity of the limbs.

Thus, if the heart is good, there being only desire of Allaah and of that which He desires, the limbs will only proceed towards that which Allaah desires. Consequently, the limbs hasten towards that which incurs the pleasure of Allaah, they refrain from what Allaah dislikes or what is feared that would be disliked by Allaah even if it is not sure of that.’ [Jaami’ al ‘Uloom wa al-Hikam, page 72]

Whenever the hearts become righteous with eemaan, truthfulness, sincerity and love and no desire for other than Allaah is left in the heart, all the limbs will attain righteousness and they will not move except for Allaah and only in areas that His pleasure will be attained.

Furthermore, the heart is always occupied in thought, either about its essential afterlife and its betterment, or about the welfare of its worldly life and living, or its thoughts center on misgivings, false aspirations and hypothetical circumstances.

The sum and substance of the rectification of the heart is that you occupy it with thoughts on that which constitute its welfare and true and actual success.

Hence, in the area of knowledge and conceptions, one occupies it with knowledge of what binds one of Tawheed and its rights, of death and what leads on from it up until entering Paradise and Hellfire and of the ill actions and the ways to protect oneself from committing them. In the area of intentions and resolutions, one occupies it with desires of that which will cause one benefit and to reject desires that which will bring harm upon him. [See al-Fawaa’id of ibn al-Qayyim, page 310 and 311]

Indeed, of immense assistance to the servant in this regard is to increase the beneficial observations, which are enacted in the heart, so that his attachment with Allaah strengthens, as the existence of righteous actions is associated to the establishment and great number of these observations in the heart.

Ibn al-Qayyim, may Allaah have mercy upon him, said: “We will by the aid and tawfeeq granted by Allaah, point out these observations in a manner that will make known the reality of this matter:

The first observation of the traveler to Allaah and the home of the hereafter, is that there exists in his heart an observation of this world and its insignificance, its trivial fulfillment, extensive futility, vile participants and rapid demise… Thus, if the servant undertakes this observation of the world, his heart will migrate from this world and it will travel to seek the home of the hereafter.

At this moment, an observation of the hereafter and its continuity is enacted in his heart. That it is in all truth, the real life. Its inhabitants will never migrate or depart from it. Rather, it is the place of settling, the last stopping point of all travelers and the end of the journey…

Thereafter, an observation of the Fire is made in his heart, of its combustion, blaze and the depth of its pit; its intense heat and the immense torment of its inhabitants. He observes them as they are brought forth to it with blackened faces, blue eyed with iron chains and fetters around their necks. When they reach the fire, its doors will be opened in front of their faces and they will witness that abominable sight, whereupon their hearts will be become severed out of regret and sorrow…

Consequently, if this observation is accomplished in the heart of the servant, he will be stripped of sins, disobedience and of following desires and will instead don the guise of fear and caution… How distant he will actually be from disobedience and violations is dependent on the strength of this observation.

This observation will melt away, roast through and expel the destructive remnants and elements within his heart and thereupon, the heart will find the sweetness of well being and its pleasure.

Thereafter, an observation of Paradise is established in the heart and of what Allaah has prepared in it for its inhabitants: things that no eye has ever seen, no ear has ever heard and no imagination of has ever been made within the heart of a person. This is besides the detailed types of bliss Allaah has portrayed to His servants upon the tongue of His Messenger, guaranteeing the loftiest types of pleasure concerning foods, drink, clothes, palaces, delight and happiness. So, enacted in his heart is an observation of an abode, within which Allaah has placed everlasting bliss in its entirety.

Its ground is musk and its pebbles are pearls. Its structure is made up of bricks of gold and silver and of pearly embroidery. Its drink is sweeter than honey, possesses a fragrance more pleasant than musk, is cooler than camphor and tastier than ginger. In relation to its women, if the face of one of them were to be revealed to this world, it would overpower the radiance of the sun. The clothes of the inhabitants are made of the silk of sarsenet and brocades. Their servants are youths looking like scattered pearls. Their fruit will be everlasting, whose season is not limited and supply not cut off Therein are thrones raised high. Their food is the flesh of the fowls they desire. They will have drink of wine, there being no harmful effect within it and they will not suffer intoxication. Their vegetation is the fruit that they desire. Their view will be of fair females possessing wide lovely eyes like preserved pearls. They will be reclining upon thrones and in that Garden being made happy. In it are what the souls covet, what gratifies the eyes and they will abide in it forever.

If one adds to this observation, the observation of the day of Mazeed “… looking at the face of the Lord and listening to His speech without an intermediary… If this observation is attached to the ones before it, there and then, will the heart race towards its Lord faster than the procession of the wind moving in its direction and the heart will not on its way bother to glance, neither left nor right…” [Madaarij as-Saalikeen, 3/250-252]

Hence, if such observations are manifested in the heart of the servant and he contemplates over them, it will be of great help towards the purification of his heart and its eradication of denounced characteristics and ignoble desires and towards the evacuation of any attachment to other than Allaah. Furthermore, it will be a great motive for worship, love, fear, repentance and of feeling in need of Allaah.

The intent here is to highlight that one of the greatest incentives for eemaan, one of its most beneficial consolidators and most important reasons for its increase and development is the rectification of the heart through eemaan, love of Allaah, His Messenger, of that which Allaah and His Messenger love and to purify it from anything that opposes or nullifies this.

Allaah is the one who grants tawfeeq.

 … لِّلَّذِينَ أَحْسَنُوا الْحُسْنَىٰ وَزِيَادَةٌ

* i.e., the day of increase. Allaah says in the Qur’aan: For those who do righteousness is al-Husnaa and more … [Soorah Yoonus (10):26]

لَهُم مَّا يَشَاءُونَ فِيهَا وَلَدَيْنَا مَزِيدٌ

Allaah also says, There (i.e., Jannah), they will have all that they desire, and We have more [Soorah Qaaf (50):35]

Husnaa has been explained to mean Jannah and ‘more’ to mean seeing Allaah. This is attested to by the hadeeth recorded in Saheeh Muslim and Sunan at-Tirmidhee and related by Suhayb ar-Roomee, may Allaah be pleased with him, in which the Prophet said:

When the people of Jannah enter Jannah, Allaah will say ‘Would you like something I con increase you with?’ They will reply, ‘Have you not whitened our faces? Have you not admitted us into jannah and saved us from the Fire?’

The Prophet then said: “Then the veil will be lifted and they will not have been given anything more beloved to them than seeing their Lord.” In a similar narration, the end reads: “The Prophet then recited this aayah: “For those who do righteousness is al-Husnaa and more…” [t]

ii. Actions of the Tongue

As for actions of the tongue like the remembrance of Allaah, praising and commending Him, reading His Book, sending salaah and salaam upon His Messenger, ordering the good, forbidding the evil, tasbeeh, seeking forgiveness, supplication and other actions that are performed by use of the tongue, without doubt, performing such actions, on a regular basis and often is one of the greatest causes for the increase of eemaan.

Shaykh Ibn as-Sa’dee, may Allaah have mercy upon him, says: “One of the causes that procures eemaan is to greater the remembrance of Allaah at all times and to also supplicate much, which is the core of worship.

Remembrance of Allaah implants the tree of eemaan in the heart. It nourishes and develops it. The more the servant increases in his remembrance of Allaah, the stronger his eemaan will become.

Just as eemaan calls to much remembrance, whoever loves Allaah will mention Him much. [As the saying goes: “Whoever loves something, increases in his mention of it” [t]] Indeed, love of Allaah is eemaan, or rather, it is its spirit.” [Al-Tawdeeh wa al-Bayaan, pg. 32]

Ibn al-Qayyim mentions in his book al-Waabil as-Sayyib that remembrance has a hundred benefits. He listed seventy-three of these benefits [See al-Waabil as-Sayyib, pg. 84 and onwards], such as that remembrance repels Shaytaan. It pleases the Most Beneficent, causes depression and anxiety to disappear and brings joy and happiness. It strengthens the heart and body, illuminates the face and heart, brings about sustenance and many other tremendous benefits that he mentioned, may Allaah have mercy upon him, which are attained because of the remembrance of Allaah.

Undoubtedly, the greatest and most beneficial benefit in the remembrance of Allaah is the fact that it increases eemaan, strengthens it and stabilizes it. Accordingly, a number of texts are related ‘in the Book and Sunnah, which command and encourage the remembrance of Allaah. They beckon for its increase and show its excellence and importance. Allaah says:

وَاذْكُرُوا اللَّهَ كَثِيرًا لَّعَلَّكُمْ تُفْلِحُونَ ..

… and remember Allaah much so that you may succeed.” [Soorah al-Jumu’ah (62):10]

Allaah says:

وَالذَّاكِرِينَ اللَّهَ كَثِيرًا وَالذَّاكِرَاتِ أَعَدَّ اللَّهُ لَهُم مَّغْفِرَةً وَأَجْرًا عَظِيمًا ..

… and (for) men and women who remember Allaah much, Allaah has prepared for them forgiveness and a great reward. [Soorah al-Ahzaab (33):35]

Allaah says:

… إِنَّمَا الْمُؤْمِنُونَ الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ قُلُوبُهُمْ

Indeed, the believers are none other than those whom when Allaah is mentioned, their hearts tremble with fear… [Soorah al-Anfaal (8):2]

Allaah says:

أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ…

… Verily, it is in the remembrance of Allaah that the hearts (truly) attain tranquility [Soorah ar-Ra’d (13):28]

As recorded in Saheeh Muslim, Aboo Hurayrah, may Allaah be pleased with him, reports: “The Messenger of Allaah was on his way to Makkah when he passed by a mountain known as jumdaan. He said, ‘Travel through, this is Jumdaan: the mufarridoon have excelled.’ Someone asked, ‘Who are the mufarridoon O Messenger of Allaah?’ He replied, ‘Men and women who remember Allaah much.’” [Muslim, 4/2062]

Aboo Dardaa’, may Allaah be pleased with him, relates the Prophet saying: “Should I not inform you of the best of your deeds, the most sanctifying of them before your Lord and which does more to raise your status with Him. (A deed,) that is better for you than the disbursement of gold and money, or battle with the enemy whereby you strike at their necks and they strike at yours?” They said: “What is it O Messenger of Allaah?” He replied: “Remembrance of Allaah.”

[Related by Ahmad, 5/195; Ibn Maajah, 2/1245; at-Tirmidhee, 5/459; at-Tabaraanee in ad-Du’aa’, 3/1636; al-Haakim, 1/496; Aboo Nu’aym in al-Hilya, 2/12; al-Baghawee in Sharh as-Sunnah, 5/10 and al-Mundhiree mentioned it in at-Targheeb wa at-Tarheeb, 2/395 via many chains from Ziyaad Ibn Abee Ziyaad from Abee Bahriyyah from Aboo Dardaa’ from the Prophet. Al-Haakim declared: “This hadeeth has a chain of narration that is saheeh and it has not been related by al-Bukhaaree or Muslim.” Adh-Dhahabee agreed. Ibn ‘Abdil-Barr states: “This is related with a connection to the Prophet via chains that are good,” Al-Baghawee and al-Mundharee declared its chain of narration to be hasan.]

‘Abdullah Ibn Busr mentioned that a man said to the Prophet : “O Messenger of Allaah, the rites of eemaan are much for me, so tell me of something that I might hold fast to.” He answered: Let not your tongue cease from the remembrance of Allaah.”[Related by Ibn Abee Shaybah, 10/301 & 13/458; at-Tirmidhee, 5/458; Ibn Maajah, 2/1246 and al-Haakim, 1/495. At-Tirmidhee declared: “The hadeeth is hasan ghareeb.” Al-Haakim said: “This hadeeth has a chain of narration that is saheeh and it has not been related by al-Bukhaaree or Muslim.” Adh-Dhahabee agreed. Al-Albaanee mentioned in his checking of al-Kalim at-Tayyib, page 25: “Its chain of narration is Saheeh”]

Recorded in the Saheehayn is the hadeeth of Aboo Hurayrah, may Allaah be pleased with him, in which he reports the Messenger of Allaah as saying: Allaah says, ‘Indeed I am as My servant presumes Me to be and I am with him when he remembers Me. So if he remembers Me to himself I remember him to Myself and if he remembers Me amongst a company, I remember him amongst a company that is better than them … [Al-Bukhaaree, (13/384 with Fath) and Muslim, 4/2061] Many other texts are likewise indicative of the excellence and importance of remembrance and of the virtue of engaging in it.

Consequently, if a person turns away from all of this and does not engage his tongue with remembrance of Allaah, his tongue will be engrossed with matters besides it such as backbiting, slander, mockery, lies and obscene language. This is because the slave cannot but speak. Thus, if he does not speak with the remembrance of Allaah and of His commands, he will speak of these things.

Ibn al-Qayyim says: “For the tongue does not keep quiet at all. It is either a tongue that remembers or a tongue that is frivolous and it has to be one of these two.

It is the (nature of the) soul; if you do not preoccupy it with truth, it will occupy you with falsehood. It is the (nature of the) heart; if you do not accommodate it with love of Allaah, it will dwell with love of creation and this is a certain reality. It is the (nature of the) tongue, if you do not preoccupy it with remembrance, it will most definitely occupy you with frivolity.

Thus, choose for your own self one of the two courses and confer upon it one of the two standings.” [Al-Waabil as-Sayyib, pages 166- 167 and also see page 87]

iii. Actions of the Limbs

As for the actions of the heart like prayer, fasting, hajj, sadaqah, jihaad and other acts of obedience, they are also reasons for the increase of eemaan.

To exert efforts therefore, towards enacting acts of obedience, which Allaah has made incumbent upon His slaves and performing acts that achieve nearness (to Allaah), which Allaah has recommended His servants to undertake and to accomplish these acts in a proficient and complete manner, is one of the most tremendous causes behind the strengthening and increase of eemaan.

Allaah says:

قَدْ أَفْلَحَ الْمُؤْمِنُونَ الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ  وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ أُولَٰئِكَ هُمُ الْوَارِثُونَ الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ

“Successful indeed are the believers: those who offer their prayers with all solemnity and full submissiveness; who turn away from al-Laghw; who pay the zakaah; who guard their chastity, except from their wives or those that their right hands possess, for them, they are free from blame. However, whoever seeks beyond that, then they are the transgressors; those who are faithfully true to their amaanaat and covenants and those who strictly guard their prayers. These are indeed the inheritors, who shall inherit Firdaws. They shall abide therein forever.” [Soorah al-Mu’minoon (23):1-11]

These precious qualities, each one of them profits and develops eemaan. They are also characteristics of eemaan and fall under its explanation.

So, the attendance of the heart in prayer and the event of the praying person striving with his self to call to mind and heart what he is saying and doing, such as recitation, remembrance, supplication, standing, sitting, bowing and prostration, are reasons for the increase and development of eemaan.

Allaah named prayer ‘eemaan’ when He said:

… وَمَا كَانَ اللَّهُ لِيُضِيعَ إِيمَانَكُمْ …

… and Allaah would never cause your eemaan [i.e., the prayers that were performed towards the direction of Jerusalem, before the commandment of changing the qiblah to the Ka’bah in Makkah. [t]] to be lost …[Soorah al-Baqarah (2):143]

Furthermore, concerning the statement of Allaah:

 … إِنَّ الصَّلَاةَ تَنْهَىٰ عَنِ الْفَحْشَاءِ وَالْمُنكَرِ ۗ وَلَذِكْرُ اللَّهِ أَكْبَرُ …

… and establish the prayer. Verily, the prayer prevents from all obscenities and evil deeds. And the remembrance of Allaah is greater … [Soorah al-Ankaboot (29):45]

Prayer is the greatest obstructer of every obscene and evil deed that negates eemaan. In addition, prayer also embodies the remembrance of Allaah, which nourishes and develops eemaan because of His saying:

… And the remembrance of Allaah is greater …

Likewise, zakaah also nurtures and increases eemaan, (both) the obligatory type of zakaah and its recommended type, as the Prophet has said, “… and sadaqah is proof.” i.e., a proof for the eemaan of its giver. Hence, it is evidence of eemaan and it nourishes and develops it.

Further, to avert from al-Laghw, which is any speech or action that is void of good. Instead they (i.e., the believers) speak and do well, and abandon evil in both speech and action. This is without doubt, from eemaan and eemaan increases and profits from it.

This is why whenever the Companions, may Allaah be pleased with them, and those after them sensed heedlessness or their eemaan was in disarray, they would say to each other, ‘Sit with us so that we may have eemaan for an hour’. So they would remember Allaah and remember his religious and worldly favors causing their eemaan to renew itself.

Again, abstaining from forbidden and indecent acts, especially, the obscenity of fornication, this is definitely a great sign for eemaan. The believer, because of the fear he has concerning his standing in front of his Lord, he:

نَهَى النَّفْسَ عَنِ الْهَوَىٰ …

… restrained himself from impure evil desires and lusts. [Soorah an-Naazi’aat (79):40]

… in response to the necessity of eemaan and to nourish what he already possesses of eemaan.

In addition, observing trusts and contracts and preserving them is from the signs of eemaan and related in a hadeeth: “… and there is no eemaan for the one who is not trustworthy.” [Related by Ahmad, 3/135; Ibn Abee Shaybah in both his Musannaf, 11/11 and al-Eemaan, pg.5; Ibn Hibbaan in his Saheeh, (1/208 al-Ihsaan) and al-Baghawee in Sharh as-Sunnah, 1 /75. Al-Baghawee declared, “This is a hasan hadeeth” It was declared saheeh by al-Albaanee in his tahqeeq of al-Eemaan by Ibn Abee Shaybah]

If you would like to know of the eemaan and religion of a slave, then inspect his condition: does he fulfill all of his trusts and contracts, the verbal and financial or trusts concerning rights? Does he observe the rights, covenants and oaths, the ones between himself and Allaah or those between himself and his fellow servants? If the answer is in the positive then he is a person of religion and eemaan. If however that is not the case, his religion and eemaan will be deficient in accordance to the level of his infringement of these obligations.

Allaah ended these aayaat with the issue of safeguarding the prayers with respect to their limits, rights and times. This is because preservation of this, is of similar standing to the water that flows around the garden of eemaan. So it irrigates it, nurtures it and produces its crop upon every occasion.

The tree of eemaan is in need of constant irrigation at all times; this irrigation is the maintenance of acts of obedience and worship of the day and night. It also demands the obliteration of anything that harms it, such as alien and harmful rocks and growths; this is in reference to the abstention from unlawful matters in both speech and action. Whenever these undertakings are accomplished, this garden will witness its geese and it will produce its assorted crop.

In light of this clarification, the strong effect of righteous actions on the increase of eemaan has become clear to us. It is also clear that the performance and increase of these acts are a tremendous cause for the increase of eemaan.

Shaykh al-Islaam says: “The perfection of eemaan is in enacting the commands of Allaah and His Messenger and refraining from the prohibitions of Allaah and His Messenger. Consequently, if one does not perform certain commandments and replaces them by embarking on certain prohibitions; this will result in a proportional decrease of eemaan.”

Thus, prayer is eemaan, hajj is eemaan, sadaqah is eemaan, jihaad is eemaan and all the actions that Allaah has ordered His slaves with are eemaan. If the servant does these acts his eemaan will increase and the performance of these actions will be a cause for the increase of his eemaan, on the condition of sincerity and adherence.

Shaykh Muhammad al-‘Uthaymeen, may Allaah preserve him, states: “The increase of eemaan has causes, some of these are: performing acts of obedience because eemaan increases in proportion to the fineness, type and abundance of the action. Thus the finer the action the greater will be the increase of eemaan; the fine aspect of the action is determined by the degree of sincerity and adherence. As for the type of action, the obligatory type is better than the recommended and some forms of worship are more emphasized and virtuous than others; the more virtuous the act of obedience is the greater will be the resultant increase in eemaan. As for the abundance of the action, then eemaan increases as a result of it because action is from eemaan, so it is not surprising that eemaan increases because of an increase of the action.” [Fath Rabb al-Bariyyah, pg. 65]

In addition, other great righteous actions that increase eemaan, which have not yet been mentioned are da’wah to Allaah and keeping company with virtuous people. Because of the importance and great benefit of these two matters in the increase of eemaan, its discussion is imperative.

As for da’wah to Allaah and to His religion, consulting each other with the truth and patience, calling to the fundamentals of the religion, to the adherence of its laws by way of ordering the good and forbidding the evil and sincerely advising the Muslims, this is all from the incentives and causes for eemaan.

With this, the servant perfects himself and others, as Allaah has sworn by time, [Refer to Soorah al-‘Asr (103). [t]] that the whole genus of humans are in a state of loss except for the one who is categorized with four qualities: eemaan and righteous actions, which both constitute the perfection of the self (thirdly) mutual consultation with the truth, which is beneficial knowledge, righteous action and the true religion and (fourthly) mutual consultation with patience in all of this, and with these (last) two, others are perfected.

This is because da’wah to Allaah itself and advising His servants are amongst the greatest fortifiers of eemaan. The person involved in da’wah has to work to aid this da’wah and establish the proofs and evidences for its realization. He has to undertake matters from their proper channels and approach issues from their rightful paths. These issues are from the ways and channels of eemaan.

Shaykh al-Islaam states: “The reason for the presence of eemaan and its constituents sometimes traces back to the servant (himself) and at other times back to others, for example, one is destined to interact with someone who invites him to eemaan, orders him with good and forbids him from evil. He explains to him the signs of the religion, its proofs and evidences. He shows him what to consider, what befalls him, what to take heed from. In addition (to this), there are many other reasons.” [Al-Fataawa, 7/650]

Furthermore, the reward is always from the same class as the action. So, just as the person strives to perfect his fellow servants, advises them, consults them with truth and to be patience in all this, Allaah will most definitely compensate him with rewards similar to his actions. Allaah will assist him with a light and spirit from Him and with strength of eemaan and tawakkul.

Eemaan and strong tawakkul on Allaah bring about victory over the enemies of the devils of men and jinn as Allaah has said:

إِنَّهُ لَيْسَ لَهُ سُلْطَانٌ عَلَى الَّذِينَ آمَنُوا وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ

“Verily, he (i.e., Shaytaan) has no power over those who have eemaan and put their trust solely on their Lord.” [Soorah an-Nahl (16):99]

Moreover, this person is also occupied with aiding the truth and whoever turns to undertake something, then he will most definitely be granted certain triumphs in knowledge and eemaan according to his truthfulness and sincerity.

One who commands the good and forbids the evil must therefore remain adherent to truthfulness and sincerity when commanding and forbidding in order for it to bear fruit and produce pure eemaan in him as well as those whom he is propagating to. He must also observe wisdom and leniency when inviting, be patient with those whom he is calling and to have knowledge of that which he is calling them to.

If these features are realized within him, his da’wah will bear fruit and benefit by the will of Allaah and it will be a cause for the strengthening of his eemaan and of those whom he is calling.

As for keeping company with virtuous people, clinging to them, accompanying them and coveting to benefit from them, this is a great cause for the increase of eemaan. The reason being that these type of gatherings embody reminder of Allaah, fear of Him and His punishment, targheeb, tarheeb and other matters, which are of the greatest of causes towards the increase of eemaan.

As Allaah says:

وَذَكِّرْ فَإِنَّ الذِّكْرَىٰ تَنفَعُ الْمُؤْمِنِينَ

“And remind, for indeed, reminding benefits the believers” [Soorah adh-Dhaariyaat (51):55]

Allaah also says:

فَذَكِّرْ إِن نَّفَعَتِ الذِّكْرَىٰ سَيَذَّكَّرُ مَن يَخْشَىٰ وَيَتَجَنَّبُهَا الْأَشْقَى

“Therefore, remind, in case the reminder benefits; those who fear will remember and the wretched will avoid it.” [Soorah al-A’laa (87):9-11]

This shows that possessors of believing hearts benefit greatly from reminders and from being in congregations of remembrance. It provokes activity and resolution within them and obligates profit and elevation. This is in stark contrast to gatherings of frivolity and foolishness, for these are immense reasons for the decrease and fading away of eemaan.

To this effect, our righteous predecessors were the most concerned with gatherings of remembrance and the most distant from meetings of frivolity and foolishness. Many of their statements that indicate this have preceded, like the accounts of ‘Umayr Ibn Habeeb al-Khatmee and Mu’aadh Ibn Jabal, may Allaah be pleased with them.

There is another cause, with which I will end the discussion on these causes, which one must pay attention to and not neglect. The Muslim has to train and adapt himself to fight everything that causes a decrease, weakness or disappearance of eemaan.

“Since, in relation to eemaan, just as one must enact all the causes that strengthen and develop eemaan, then likewise, in addition to this, one must repel the preventive matters and obstacles (towards the attainment and increase of eemaan). Repelling these are accomplished by the abandonment of disobedience; being repentant of the disobedience one does commit; safeguarding the limbs from the unlawful issues and opposing the trials and afflictions of misconceptions that weaken the desires of eemaan, which are in essence, the desire and love for good. Endeavoring after this can only be accomplished by abandoning desires that (would otherwise) negate those desires (of eemaan), such as desire of the soul for evil and by opposing the soul that constantly commands evil.

When the servant preserves himself from falling into the trials and tribulations of misconceptions and desires, his eemaan will become complete and his certainty will become strong.” [At-Tawdeeh wa al-Bayaan of Ibn as-Sa’dee, page 37]

Posted from  the Book: Causes Behind the Increase and Decrease of Eemaan, by Shaykh ‘Abdur-Razzaak al-‘Abbaad. Al-Hidaayah Publications

Related Links:

Busy your tongue with Dhikr, Du’aa, Isthigfar & Other Beneficial Speech in Hajj & Other Times – Abu Muhammad al Maghribee [Audio Benefit|En]

Listen / Download Mp3 Here (Time 4:16)
[audio https://salafiaudio.files.wordpress.com/2015/07/busy-your-tongue-with-dhikr-duaa-isthigfar-and-other-beneficial-speech-in-hajj-other-times-abu-muhammad-al-maghribee.mp3]

The above short clip has been extracted from the Lesson 2 of Book on Hajj (Tabseer an-Naasik fi Ahkaam al-Manaasik) – Shaykh Abdul-Muhsin al-Abbaad – Abu Muhammad al Maghribee [Audio|En]

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 fromhttp://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.

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Source Guarding the Tongue – Imaam an-Nawawee (Al-Ibaanah e-Book)

The Permissible Lying – Shaykh al-Albaani

source: silsilat ul-ahaadeeth is-saheeha – the series of authentic narrations –hadeeth no. 545

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Umm Kulthum bint ‘Uqbah (radi Allaahu ‘anhaa) said: “the Prophet (sallAllaahu ‘alayhi wa sallam) allowed lying in three (situations): during war, in reconciling between people, and the speech of a man to his wife. {In another narration:} the speech of a man to his wife and the speech of a woman to her husband.”

~*~*~*~

Shaykh al-Albaani (rahimahullaah) comments:[1]

“I say, it is not part of the permissible lying that (the man) promises (his wife) something that he does not intend to fulfill for her, or he tells her that he bought such and such thing for her with such and such price – i.e., more than the real (price) – for the purpose of pleasing her, because that may be revealed to her; then it will be a reason for her to think badly of her husband, and that is part of corruption, not rectification.”

[1] this commentary was taken from Silsilat ul-Ahaadeeth is-Saheeha #498

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asaheeha translations

Undesirability of Pretentiousness and Exaggeration during Conversation

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 328
Undesirability of Pretentiousness and Exaggeration during Conversation

1736. Ibn Mas`ud (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “Ruined are Al-Mutanatti`un.” He repeated this thrice.
[Muslim].

1737. `Abdullah bin `Amr bin Al-As (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Verily, Allah dislikes an eloquent person who rolls his tongue as a cow rolls its tongue (while eating).”
[Abu Dawud and At-Tirmidhi].

1738. Jabir bin `Abdullah (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “The dearest and the closest of you to me on the Day of Resurrection will be those who are the best in behaviour; and the most hateful and the farthest from me on the Day of Resurrection will be the talkative and the most pretentious and the most rhetorical.
[At-Tirmidhi].

Prohibition of Bewailing the Deceased

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 302
Prohibition of Bewailing the Deceased

1657. `Umar bin Al-Khattab (May Allah be pleased with him) said: The Prophet (sallallaahu ’alayhi wa sallam) said, “The deceased is tortured in his grave for bewailing over him.
[Al-Bukhari and Muslim].

1658. Ibn Mas`ud (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who (on befalling a calamity) slaps his cheeks, tears his clothes and follows the ways and traditions of the Days of Ignorance is none of us.”
[Al-Bukhari and Muslim].

1659. Abu Burdah (May Allah be pleased with him) reported: (My father) Abu Musa got seriously ill and lost his consciousness. His head was in the lap of a woman of the family and she began to wail. When Abu Musa recovered his consciousness, he said: “I am innocent of those from whom Messenger of Allah (sallallaahu ’alayhi wa sallam) is innocent. Verily, the Messenger of Allah (sallallaahu ’alayhi wa sallam) declared himself free of (the responsibility) for a woman who wails, shaves her head and tears up her clothes.”
[Al-Bukhari and Muslim].

1660. Al-Mughirah bin Shu`bah (May Allah be pleased with him) said: I heard the Messenger of Allah (sallallaahu ’alayhi wa sallam) saying, “He who allows (others) to wail over his death, will be punished for it on the Day of Resurrection.’
[Al-Bukhari and Muslim].

1661. Umm `Atiyyah (May Allah be pleased with her) said: At the time of giving the pledge of allegiance, the Messenger of Allah (sallallaahu ’alayhi wa sallam) took from us an oath that we would not wail.
[Al-Bukhari and Muslim].

1662. An-Nu`man bin Bashir (May Allah be pleased with them) said: When `Abdullah bin Rawahah (May Allah be pleased with him) became unconscious, his sister began to weep and shout: “Alas! For the mountain among men. Alas! for such and such (mentioning his virtuous qualities).” When he recovered his consciousness, he said: “I was asked (disapprovingly, by the angels) about everything you said concerning me whether I am as you said.”
[Al-Bukhari].

1663. Ibn `Umar (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) visited Sa`d bin `Ubadah during his illness. He was accompanied by `Abdur-Rahman bin `Auf, Sa`d bin Abu Waqqas and `Abdullah bin Mas`ud (May Allah be pleased with them). When they entered his house, they found him unconscious. The Messenger of Allah asked, “Has he died?” They replied: “No, O Messenger of Allah.” Hearing this the Messenger of Allah (sallallaahu ’alayhi wa sallam) began to weep. When his Companions saw this, they also began to weep too. He said, “Listen attentively: Allah does not punish for the shedding of tears or the grief of the heart, but takes to task or show mercy because of the utterances of this (and he pointed to his tongue).
[Al-Bukhari and Muslim].

1664. Abu Malik Al-Ash`ari (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If the wailing woman does not repent before she dies, she will be made to stand on the Day of Resurrection wearing a garment of pitch and a garment of scabies (Allah knows the nature thereof).”
[Muslim].

1665.  Asid bin Abu Usaid reported: A woman who had taken a pledge of allegiance at the hand of the Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “Among the matters in respect of which we gave the Messenger of Allah (sallallaahu ’alayhi wa sallam) the pledge not to disobey him in any Ma`ruf [i.e., all that Islam ordains (V:60:12)] was that we should not slap our faces, bewail, tear our clothes up and tear out our hair (in grief).”
[Abu Dawud].

1666. Abu Musa (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “If anyone dies and the mourner gets up and says: `Alas! For the mountain among men. Alas! For the chief …’ and such like, Allah will put two angels in charge of him who will beat on the breast and ask him (disapproving): `Were you like that?‘ ”
[At-Tirmidhi].

1667. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Two things are signs of disbelief on the part of those who indulge in them: Slandering one’s lineage and wailing over the dead.”
[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].

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].

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].

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].

Prohibition of Maligning

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 268
Prohibition of Maligning

Allah, the Exalted, says:

And those who annoy believing men and women undeservedly, bear on themselves the crime of slander and plain sin.” (33:58)

1565. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “A (true) Muslim is one from whose tongue and hand the Muslims are safe; and a Muhajir (Emigrant) is he who leaves the deeds which Allah has prohibited.
[Al-Bukhari and Muslim].

1566. `Abdullah bin `Amr bin Al-`As (May Allah be pleased with them) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who desires to be rescued from the fire of Hell and to enter Jannah, should die in a state of complete belief in Allah and the Last Day, and should do unto others what he wishes to be done unto him.
[Muslim].

Prohibition of Cursing one Particular Man or Animal

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 264
Prohibition of Cursing one Particular Man or Animal

1551. Abu Zaid Thabit bin Ad-Dahhak Al-Ansari (May Allah be pleased with him( (he is one of those who gave their pledge of allegiance to the Messenger of Allah (sallallaahu ’alayhi wa sallam) under the Tree) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “He who swears by a religion other than that of Islam, is like what he has professed. He who kills himself with something, will be tormented with it on the Day of Resurrection. A person is not bound to fulfill a vow about something which he does not possess. Cursing a believer is like murdering him.”
[Al-Bukhari and Muslim].

1552. Abu Hurairah (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said: “It does not befit a Siddiq (righteous Muslim) to frequently curse others.”
[Muslim]

1553. Abud-Darda’ (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Those who frequently resort to cursing (people) would neither be accepted as witnesses nor as intercessors on the Day of Resurrection.
[Muslim].

1554. Samurah bin Jundub (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “Do not curse one another, invoking Curse of Allah or Wrath of Allah or the fire of Hell.’
[Abu Dawud and At-Tirmidhi].

1555. Ibn Mas`ud (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “A true believer is not involved in taunting, or frequently cursing (others) or in indecency or abusing.
[At-Tirmidhi].

1556. Abud-Darda’ (May Allah be pleased with him) said: The Messenger of Allah (sallallaahu ’alayhi wa sallam) said, “When a person curses somebody or something, the curse goes up to heaven and the gates of heaven get closed. Then it comes down to the earth and its gates get closed. Then it turns right and left, and if it does not find an entrance to go anywhere, it returns to the person or thing that was cursed; if he or it deserves to be cursed; otherwise it returns to the person who uttered it.
[Abu Dawud].

1557. `Imran bin Husain (May Allah be pleased with him) said: We were with the Messenger of Allah (sallallaahu ’alayhi wa sallam) on a journey and there was a woman from the Ansar riding a she-camel. She abused and invoked curse upon it. The Messenger of Allah (sallallaahu ’alayhi wa sallam) heard it and said, “Off load the she-camel and set it free because it has been cursed.”
[Muslim].

1558. Abu Barzah Nadlah bin `Ubaid Al-Aslami (May Allah be pleased with him) said: A young woman was riding a she-camel on which there was the luggage of people. Suddenly she saw the Prophet (sallallaahu ’alayhi wa sallam). The pass of the mountain became narrow for her people (because of fear). The young woman said to the she-camel: “Go ahead.” When it did not move, she said, “O Allah! Curse it.” The Prophet (sallallaahu ’alayhi wa sallam) said, “The she-camel that has been cursed should not accompany us.
[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].

The Ruling of crying and wailing over a Dead Person

Imam Al-Nawawi’s Riyad-us-Saliheen
Chapter 153
The Ruling of crying and wailing over a Dead Person

Wailing is unanimously forbidden (Haram) as will be mentioned later on. There are some Ahadith which forbid us from crying over somebody’s death, and which inform us that the dead will be tormented in their graves as a result of their relatives crying over their death. This prohibition applies only to those cases where crying is accompanied with lamenting and wailing. Weeping without these two is, permissible; and the Ahadith in support of this are many, including the following:

925. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) visited Sa`d bin `Ubadah during his illness. He was accompanied by `Abdur-Rahman bin `Auf, Sa`d bin Abu Waqqas and `Abdullah bin Mas`ud (May Allah be pleased with them). The Messenger of Allah (sallallaahu ’alayhi wa sallam) began to weep. When his Companions saw this, their tears also started flowing. He (sallallaahu ’alayhi wa sallam) said, “Do you not hear, Allah does not punish for the shedding of tears or the grief of the heart, but punishes or bestows mercy for the utterances of this (and he pointed to his tongue).”
[Al-Bukhari and Muslim].

926. Usamah bin Zaid (May Allah be pleased with him) reported: A grandson (child of the daughter) of the Messenger of Allah (sallallaahu ’alayhi wa sallam) was presented to him while the child was at his last breath. Tears began to flow from the eyes of the Messenger of Allah (sallallaahu ’alayhi wa sallam). Sa`d said to him: “What is this, O Messenger of Allah?’ He (sallallaahu ’alayhi wa sallam) said, “It is mercy which Allah has placed in the hearts of his salves. Allah bestows His Mercy on the merciful among His slaves.”
[Al-Bukhari and Muslim].

927. Anas (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu ’alayhi wa sallam) came to his son Ibrahim (May Allah be pleased with him) when he was breathing his last. The eyes of the Messenger of Allah (sallallaahu ’alayhi wa sallam) began shedding tears. `Abdur-Rahman bin `Auf  (May Allah be pleased with him) said, “O Messenger of Allah, you too weep?” He (sallallaahu ’alayhi wa sallam) said, “O Ibn `Auf! It is mercy.” Then he began to weep and said, “The eyes are shedding tears and the heart is grieved, and we will not say except what pleases our Rubb. O Ibrahim! Indeed we are grieved by your departure.”
[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:

  1. Chapter: Guarding the Tongue
  2. The Prohibition of Backbiting and Gossiping
  3. Important Points related to the Limits of Backbiting
  4. How does one Prevent himself from Backbiting
  5. What Type Of Backbiting Is Permissible?
  6. What should one do when he hears his Shaikh, Friend of Someone Else being Backbitten?
  7. The Backbiting Of The Heart
  8. Expiating Oneself and Repenting from Backbiting
  9. 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.