Be Mindful Of Allaah And He Will Protect You : An-Nawawi 40 Hadith – Shaykh Uthaymeen | Dr. Saleh as-Saleh [Audio|En]

Classical work of Imaam An Nawawi rahimahullaah.
The explanation is based upon that of Shaykh Ibn Al-‘Uthaymeen rahimahullah

An-Nawawi 40 Hadith – Hadith No. 19

Be Mindful Of Allaah And He Will Protect You [Mp3]

SourceHadeeth – An Nawawi 40 Hadeeth

On the authority of Abu Abbas Abdullah bin Abbas (may Allah be pleased with him) who said:

One day I was behind the Prophet (peace and blessings of Allah be upon him) [riding on the same mount] and he said, “O young man, I shall teach you some words [of advice]:

Be mindful of Allah and Allah will protect you.

Be mindful of Allah and you will find Him in front of you.

If you ask, then ask Allah [alone]; and if you seek help, then seek help from Allah [alone].

And know that if the nation were to gather together to benefit you with anything, they would not benefit you except with what Allah had already prescribed for you. And if they were to gather together to harm you with anything, they would not harm you except with what Allah had already prescribed against you. The pens have been lifted and the pages have dried.”

It was related by at-Tirmidhi, who said it was a good and sound hadeeth.

Another narration, other than that of Tirmidhi, reads:

Be mindful of Allah, and you will find Him in front of you.

Recognize and acknowledge Allah in times of ease and prosperity, and He will remember you in times of adversity.

And know that what has passed you by [and you have failed to attain] was not going to befall you, and what has befallen you was not going to pass you by.

And know that victory comes with patience, relief with affliction, and hardship with ease.

None of you should die Except while he is having good thoughts about Allah – Imam Nawawī’s & al-Manāwī

Jābir ( رضي الله عنه) said: Three days before he died, I heard the prophet (صلّى الله عليه وسلّم ) say

« لاَ يَمُوتَنَّ أَحَدُكُمْ إِلاَّ وَهُوَ يُحْسِنُ الظَّنَّ بِاللَّهِ عَزَّ وَجَلَّ »

[11] None of you should die except while he is having good thoughts about Allah (عزّ وجلّ)

al-Nawawī’s Explanation

The following is again from al-Nawawī’s explanation of Ṣaḥīḥ Muslim.

Regarding the statement of the prophet » None of you should die except while he is having good thoughts about Allah « scholars have said that this is a warning against losing hope and despairing (of Allah’s mercy) and an encouragement to have hope especially at the time of death.

Allah (سبحانه وتعالى) also said in the previous ḥadīth » “I am as my servant thinks of Me.” « and (considering both ḥadīth) scholars explain that » having good thoughts about Allah « means that an individual should expect Allah to have mercy on him and pardon him.

Some scholars have also said that during times of wellbeing and health, an individual should have both hope and fear in Allah and these two feelings should be equally balanced. Others say that one’s fear should be more, but when the signs of death approach, a person’s hope in Allah’s mercy should become stronger. This is because the very purpose of having fear of Allah is to prevent oneself from committing sins and ugly deeds and to increase in obedience and good deeds. And those things are most often not possible during that situation (i.e., during the last moments of one’s death).

Instead, in that situation, assuming good thoughts about Allah is preferable which would cause one to have feelings of destitution and submission and to feel oneself in total need of Allah (تعالى).

The ḥadīth mentioned by Imām Muslim right after this one also supports this understanding:

« يُبْعَثُ كُلُّ عَبْدٍ عَلَى مَا مَاتَ عَلَيْهِ »

Every servant will be resurrected according to what he died upon.[12]

Scholars explain that it means each individual will be resurrected in the same state in which he died. The next ḥadīth (in Imām Muslim’s authentic collection) also supports this:

« إِذَا أَرَادَ اللَّهُ بِقَوْمٍ عَذَابًا أَصَابَ الْعَذَابُ مَنْ كَانَ فِيهِمْ ثُمَّ بُعِثُوا عَلَى
أَعْمَالِهِمْ.»

When Allah intends to punish an entire group of people, the punishment afflicts them all, but then each is resurrected according to (his individual) deeds.[13]

And the ḥadīth:

« إِنَّمَا يُبْعَثُ النَّاسُ عَلَى نِيَّاتِهِمْ »

People will only be resurrected upon their (individual) intentions. [14]

al-Manāwī’s Explanation

The following explanation is from al-Manāwī’s, Fayḍ al-Qadīr.

His (صلّى الله عليه وسلّم) statement » None of you should die except while he is having good thoughts about Allah « means: Let none of you die under any circumstance except while in the state of thinking good about Allah (تعالى) in that He will be merciful with you and pardon you. This is because when a person’s time of passing arrives and his journey comes to an end, his fear (of Allah) has no real purpose (to prevent him from bad deeds during life). It would perhaps lead him to despair and to a feeling of restriction of (Allah’s) mercy and bounties.

Whoever at that time, even if his heart were laden with major sins, begins expecting the best (of his Lord) and increases in hope, he has then perfected his provisions for his arrival to his Lord…

al-Ṭībī said:

The prophet (صلّى الله عليه وسلّم) instructs one to ensure he does not die in any state other than expecting and assuming good about Allah. And this does not mean one can change destiny or fate. Rather, what is intended is that an individual is commanded to have good thoughts (about Allah) so that when death overcomes him, he is in such a state.

نسأل الله الغفور الرحيم لتوفيقه على حسن الظنّ به خصوصًا عند الموت

Footnotes:

[11] Collected by Muslim.
[12] Ibid.
[13] Ibid.
[14] Collected by Ibn Mājah and al-Albānī says it is authentic in Ṣaḥīḥ Sunan Ibn Mājah (no. 3407).

Source: Excerpted from the article “Thinking Good About Allah” – With Explanations by: Ibn Ḥajar al-‘Asqalānī, al-Nawawī, & al-Manāwī – authentic-translations.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 Encouragement to Eat of what Your Own Hands Have Earned & Sufficing with it Over Begging & Subjugating Oneself to Handouts

Taken from ‘Riyadh as-Saliheen’ By Imaam an-Nawwawi
Translated by Abbas Abu Yahya

Allaah Ta’ala said:

<<Then when the (Jumu’a Salah) prayer has finished, you may disperse through the land, and seek the Bounty of Allaah (by working, etc.) >>

[Juma’ :10]

544 – On the authority of Abu Abdullaah az-Zubayr bin ‘Awwaam –Radhiallaahu anhu- who said: The Messenger of Allaah sallAllaahu alayhi wa sallamsaid: ‘For one of you to take his ropes, go to a mountain, carry a bundle of wood on his back and then sell it – Allaah making that sufficient for him – is better for him than asking from people, whether they give or withhold.’

Narrated by Bukhari

545 – On the authority of Abu Huraira –Radhiallaahu anhu-  who said: The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘For one of you to gather wood in a bundle on his back is better for him than asking/begging from anyone, they either give it to him or withhold it from him.

Narrated by Bukhari and Muslim

546 – On the authority of Abu Huraira –Radhiallaahu anhu- from the Prophet -sallAllaahu alayhi wa sallam-  who said: ‘Dawood –alayhi sallam- never used to eat except from the earnings of his own hands.’

Narrated by Bukhari

547 – On the authority of Abu Huraira that The Messenger of Allaah -sallAllaahu alayhi wa sallam- said: ‘Zakareeyaa –alayhi sallam- used to be a carpenter.’

Narrated by Muslim

548 – On the authority of al-Maqdaam bin Ma’ad Yakrib –Rahiallaahu anhu- from the Prophet -sallAllaahu alayhi wa sallam- who said: ‘No one ever ate food better than that which he earned with his own hands.  Indeed the Prophet of Allaah, Dawood -sallAllaahu alayhi wa sallam- used to eat from what his hands had earned.’

Narrated by Bukhari

All Praise belongs to Allaah, may His peace and blessings be upon our final Prophet Muhammad, his family, his companions and all those who follow his guidance.

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