Nobody Has The Right To Criticise Imam Shafi'i Rh

Assalaamu'alaikum Warahmatullahi Wabarakatuh

I have received many forwarded emails giving new "unique" and so-felt "intelligent" ways to approach Islamic juristic laws. I am no expert myself, and have always regarded that the Ulama (scholars) are my guides and means of myself being protected from the Fire of Jahannam.

When I read these entries / posts - it fumes me with rage, firstly because of my own weakness of being unable to contain my anger against blasphemous claims of righteousness; but more secondly and primarily - due to the fact that these claims are actually tools of Shaytaan to destroy our Deen of Islam, and hence our practice of our Deen, and hence our spiralling down into the pit of Jahannam. May Allah protect us all. Ameen.

In my humble mind, I find it extraordinarily dubious that people who claim to be knowledgeable say things that directly or indirectly attack the credibility of Imam Shafi'i Rahmatullahu 'Alaih. These people go about looking for Dalils (evidences) from Hadith, and they do not stop. Even "better" they back their Hadith evidences with "certification" - claiming that their evidences either come from the collections of Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa'i, Ibn Majah, and so forth. This is actually very comical; because little do they know that these illustrious Imams of Hadith are all Shafi'is in practice themselves. It is absolutely hillarious. In other words, they follow, abide and carbon copy the methodology of Imam Shafi'i Rh in deriving, abiding, following and conveying the Laws of Shari'ah.

Infact, many illustrious scholars are Shafi'is. If we were to spend our post here to name them all, then I guess I would have to use up an extra hour for the time I spend in crafting this email response. But anyway, let us just list some of our frontliners, to give a taste of reality...and of course - Ilm (knowledge).

Among the glorious Scholars of Islam who were Shafi'is in their juristic practices are:

(Imam of Aqidah)
1. Abu Al-Hasan Ash'ari Rh

(Imams of Hadith)
2. Imam Muhammad ibn Ismail Al-Bukhari Rh
3. Imam Muslim ibn al-Hajjaj Rh
4. Imam Nasa'i Rh
5. Imam Bayhaqi Rh
6. Imam Tirmidhi Rh
7. Imam Ibn Majah Rh
8. Imam Ibn Hibban Rh
9. Imam Daraqutni Rh
10. Imam Al-Hafiz Ibn Hajar al-Asqalani Rh
11. Imam Abu Dawud Rh
12. Imam Nawawi Rh
13. Imam As-Suyuti Rh
14. Imam Ibn Kathir Rh
15. Imam Dhahabi Rh
16. Imam Al-Hakim Rh

(Imams of Fiqh)
17. Sheikh Khatib Shirbini Rh
18. Ibn Hajar Haytami Rh
19. Imam Al-Rafi'i Rh
20. Imam An-Nawawi Rh
21. Al-Hafiz Izzuddin Abdus-Salam Rh
22. Imam Daqiiqul-Eid Rh

(Imams of Tafsir & Sirah)
23. Imam Mawardi Rh
24. Imam Al-Baghawi Rh
25. Imam Fakhruddin Ar-Razi Rh
26. Al-Hafiz Ibn Kathir Rh
27. Shaykh Khatib Al-Baghdadi Rh
28. Imam Al-Baydhawi Rh

(Other Leading Scholars and Religious Experts)

29. Imam Jalaluddin Al-Mahally Rh
30. Imam Taqiyuddin As-Subki Rh
31. Imam Tajuddin As-Subki Rh
32. Shaykhull-Islam Zakariyya Al-Ansari Rh
33. Imam Ramli Rh
34. Imam Al-Ghazali Rh
35. Imam Tabari Rh (who later became an independent Mujtahid)

See - it is a colourful, magnificent, glorious and supreme list of Ulama - who are the flagbearers and legacy of Rasulullah SAW.

Now - one may ask in irony - how come Bukhari, Muslim, Tirmidhi, Abu Dawud, Nasa'i, Ibn Majah - are all Shafi'is?

Were they not capable too?

Were they not pious?

Were they not accessible to the various sources of Deen?

Were they not closer in their time to Rasulullah SAW?

Were they not in an age when the reasonings in Islamic Law and the Arabic medium was understood crystal clear?

I tell you now - if there were Imam Bukhari Rh standing in front of me here on one side, and the other side was a charismatic critique-blogger from year 2009 with a loose tongue also in front of me - then of course I would want to follow Imam Bukhari Rh. Default selection by using the minutest basic intelligence.

And then I think I will want to ask Imam Bukhari Rh - why is it that you are following Imam Shafi'i Rh although you are a Hadith Master, the most authentic in nature, the strictest in requirements, and when you sit in Hadith readings during your glorious time, you didn't even need to use a pen to jot down notes, yet you memorised the narrations; you can memorise each hadith text, and their narrators right up to Rasulullah SAW; and you know the qualities, strengths and weaknesses of these narrators as if you knew them like your own family - then why still do you follow the juristic requirements of Imam Shafi'i Rh?

Why O Imam Bukhari Rh?

I can imagine, that the realistic answer from Imam Bukhari Rh to this hypothetical question would be:

"I am an expert in the collection of authentic narrations of Hadith, but the best integrator, systemiser of the evidences we have in the forray of Islamic Jurisprudence - so that every Muslim can abide by the rules of the Lord Almighty was Imam Shafi'i Rh.

Imam Shafi'i Rh is the scholar of Islam who developed established, integrated, and documented the systematised and cohesive form of fundamentals / origins for Islamic legal reasoning. This helped to further eradicate the problem when various sources of Hadith gave conflicting conclusions or so-seemed confusing / inconsistent."

The A-B-C for any Muslim who plans to understand the core-ultra-basics of Islamic Law is to firstly understand the term: Usul-ul-Fiqh.

What is it?

Well, Usul-ul-Fiqh, literally translates in Arabic as "The Origins / Fundamentals of the Laws" - which is the study of the origins, sources, and principles upon which Islamic Jurisprudence is based.

In narrow terms, it simply refers to the question of - what are the sources of Islamic Law?

In an extended sense, it includes the study of the philosophy and rationale of Islamic Law and the procedures by which the law applicable to particular cases is derived from the sources.

Thus, Imam Shafi'i Rh was responsible to raise the Sunnah of the Prophet Muhammad SAW to a place of prominence and fixed its position for legal use - that is to say - only practices directly passed down from the Prophet Muhammad SAW were valid. Imam Shafi'i Rh is best known for writing Al-Risalah, which is a prime example of applying logic and order to Islamic Jurisprudence.

Imam Shafi'i Rh was the one who established that there are basically four major sources of jurisprudence: that is -

(i) the Qur'an,
That is - Imam Shafi'i Rh established that the first source of law covers those duties made clear in the Qur'an. For example, Al-Risalah says that in the Qur'an men must "perform the Solat, pay the Zakat, perform the Hajj, and observe the Sawm (fast)". On the other hand, in the Qur'an, men are forbidden from "adultery, (the drinking of wine), eating (the flesh of) dead things and of blood and pork."

(ii) the Sunnah (Hadith) of the Prophet Muhammad SAW,
That is - the Sunnah covers those duties which are required by the Qur'an, but whose methods are made clear only through the words and practice of Muhammad SAW. Extending the examples cited for the first source, Al-Risalah describes "the number of Solah (each day) and the (amount of) Zakat and their time (of fulfillment)" as examples of issues that may be clarified through the Sunnah.

(iii) the Ijma' (consensus), and
Then, for those issues that are addressed by neither the Qur'an nor the Sunnah, the Ulama (Islamic Scholars) can be consulted in order to arrive at an Ijma (i.e. scholarly consensus).


(iv) Qiyas (analogy).
Finally, as a last resort, Ijtihad (personal reasoning) may be used to seek the truth. This personal reasoning entails the use of analogy (qiyas) to relate a specific issue to something that has already been addressed by any of the other three sources of Sacred Law.

In this day and age, this kitab is not easy to find. I was extremely fortunate to purchase this book, ironically in an "Islamic" bookstore in London porported by those who were rejecters of the Ahlus Sunnah Wal Jama'ah. Still, although being very hard-headed in their juristic preferences, they still cannot deny the legitimacy of Al-Risalah - as being a core reference for finding the means in deriving Islamic Law.

An example of the contribution of Imam Shafi'i Rh is as follows:

"If anyone does or says something before Rasulullah SAW, and Rasulullah SAW does not stop or rebuke the act / words, then this serves a proof as to the permissibility of this act, and this was solely to the undisputed fact that Rasulullah SAW was infallible. Others beside Rasulullah SAW cannot rely on this, as they are not infallible."

In the foray of Hadith sciences, Imam Bukhari Rh, who was also Shafi'ite said:

"Other than Rasulullah (SAW), the silence of someone cannot be advanced as proof."

Hence, all of the above is through the rigorous application of legal principles as opposed to speculation or conjecture. It is considered one of the most conservative and most systematic of the four schools of Islamic Jurisprudence.

For this reason, Imam Shafi'i Rh is also known as the "First Among Equals" for his exhaustive knowledge and systematic methodology to religious science. His approach to Islamic Jurisprudence has become the standard reference of the scholars not only among his School but among others as well.

There is hence - the famous Fiqh saying:


"The Shafi'is Are The Pillars of Our Religion (of Islam)."


May This Be Beneficial and A Means of Guidance.

Jazakamullahu Khairan Katheer.

Aqidah 112

The Holy Qur'an is the speech of Allah Ta'ala.

It is eternal and uncreated.

Allah Ta'ala has referred to the Qur'an as His Speech and has linked it to Himself.

There is a unanimous consensus of the Ummah on this that the Holy Qur'an is the Speech of Allah Ta'ala and it is His quality.

Allaah Ta'ala is eternal in all His Qualities.

There was no difference of opinion during the first era of Islam that the Qur'an is uncreated; and even the predecessors after the era of the Sahabah RA were unanimous that the Qur'an is not a creation.

Allaah Ta'ala says:

"Indeed Our Speech to a thing when We desire it, then We say to it 'Be' and it is."

Therefore if everything is created by the word "Be" then it should be understood that these words and this Speech of Allah Ta'ala is not a creation. Otherwise to create this word another word "Be" would be necessary. And for the second one, a third would be necessary. This will continue into infinity. Hence it is established that the Speech of Allah Ta'ala is not a creation.

Abdullah ibn Abbas RA says regarding the Aayat:

"The Arabic Qur'an, in it there is no crookedness" -

- indicates that the Qur'an is not a creation.

"Because there is no creation except that crookedness is found in it."

Also Allah Ta'ala says regarding the Holy Qur'an that there is no crookedness in it.

Abdullah ibn Abbas RA once heard a person saying at the Ka'abah:

"O Rabb of the Qur'an..."

Then Abdllah ibn Abbas RA said:

"Do not let your tongue utter such words, indeed everything that is Marbuub (being nourished) is a creation; and the Qur'an is uncreated."

Also, if the Qur'an is a creation then it would be possible to find its equivalent.

Imaan Rabbani Mujjaddid Alfa Thaani RA said:

"The Qur'an is the Speech of Allah Ta'ala, which He has clothed with words and sounds and revealed it upon our Nabi SAW. In it He has addressed His servants with Commands and prohibitions. Just as we would bring to the fore our own speech by means of effort and the tongue, similarly our hidden object and aim is brought to the fore; in the same way Allah Ta'ala has clothed His own Speech in words and sounds without the use of effort or tongue, merely by His Perfect Power. In this way he has revealed it upon His servants and through the means of words and sounds He has made known His object. Therefore both types of speech that is His Own Speech and worded speech, are in reality the Speech of Allah Ta'ala. Just like the two types of our speech, own and worded are in reality one speech. Not that the first type (own) is literal and the second type (worded) is figurative. Because a sign of figurative is that it is permissible to negate it and (thereby) negate worded speech. And not to regard it as Allah Ta'ala's speech is undoubtedly Kufur. Like it is mentioned in the Qur'aan that the Kuffaar say:

"This (Qur'an) is but the speech of man."

Also if the Qur'aan was a creation then it would be possible to bring a similarity to it. And since it is not possible to bring anything similar to the Qur'an then it should be understood that it is eternal and uncreated.

Allah Ta'ala says:

"They listen to the Speech of Allah and then they change it."

The crux is that just like worded speech, own speech is also in reality speech. Like Allah Ta’ala says:

"They say to themselves why does Allah not punish us for what we say" , "Lower your speech or make it loud" - Saiyidina Umar RA said on the day of Saqeefah: "I prepared some speech in my mind."

*NOTE: The meaning of Saqifah is explained at the end of this article.

From these texts it is dear that both, worded speech and own speech, are in reality referred to as speech.

One should know that the speech of Allah Ta'ala is based in two meanings.

Firstly, Speech is Allah Ta'ala's encompassing Quality, that is connected to the Being of Allah Ta'ala. There is no doubt on its being eternal.

The second meaning is that by saying Speech - those words of Allah Ta'ala are meant which He has spoken. The Qur'an is referred to as the Speech of Allah Ta'ala in this meaning. This Qur'an is the Speech of Allah Ta'ala that was revealed upon Nabi Muhammad SAW, that we recite with our tongues and listen to with our ears and memorise in our hearts and is written on our pages. It is eternal and uncreated. However, the recitation of the Qur'an and its listening to and its writing is new and created, because this recitation and listening and writing are the doings of the servants. The actions of the servants are new and created actions.

The above is the view held by Imam Bukhari RA and other Ulama-ul-Muhaqqiqeen RA.

Imam Zahli's RA view is that - the person who says that the words of the Qur'an are new, that is the recitation and the listening to the Qur'an is new, then that person is a Bid'ati.

The object of Imam Bukhari RA was to differentiate between the Quality of Allah Ta'ala and the action of the slave.

- END OF ARTICLE -

* Saqifah:

Saqifah, also known as "Saqifa Bani Saeda" or Saqifat Bani Sa'ida, was a roofed building used by Banu (tribe) of Sa'ida, of the faction of the Khazraj, of Madinah. On the day that the Prophet Muhammad SAW died, the Ansar (Muslims originally from Madinah), gathered in the Saqifah to discuss the future & leadership of the Muslims. There were two tribes of the Ansar, the Khazraj and the Aws; who were both present. When the Prophet Muhammad SAW's companions, Abu Bakr RA and Umar RA learned of the gathering, they went to the meeting. After an extensive discussion, those who gathered there gave their Bai'ah (allegiance), to Abu Bakr As-Siddiq RA as the leader of the Muslims.

The Prophet Muhammad SAW Wore His Ring On His Right Hand

HADITH 1

Saiyidina Ali ibn Abi Talib RA says:

"Rasulullah SAW wore his ring in the right hand."


COMMENTARY

Various narrations have been quoted regarding whether the Prophet Muhammad SAW wore the ring on his right or the left hand. A group of Muhadditheen (Compilers of Ahadith) have preferred the view that he wore the ring on his right hand. This is the view of Imam Bukhari RA, Imam Tirmidhi RA, and other Muhadditheen.

Some Ulama have concluded that the Prophet SAW wore it on the right hand most of the time, but also sometimes wore it on the left hand. The Ulama hence differ as to which hand it is best to wear a ring.

Among the Hanafi Ulama there are different opinions. A few say it is best to wear it on the left hand and others say both hands are equal. Shaami RA has quoted both views. Mulla Ali Qaari RA has quoted a saying of the Hanafis - that it is best to wear it on the right hand. According to the Hanafi school of jurisprudence, the view stated by Shaami RA is more acceptable. Imam Nawawi RA has stated that it is permissible according to the majority of the Ulama, to wear it on either hand without Karaahah (dissaproval). The Maalikis state it is better to wear it on the left hand.

n short both are proven from the Hadith. The Ulama have also given preference to both. It is mentioned in Durri Mukhtaar from Qahistani RA that it has become a symbol of the Rawaafids (the Shi'ites) to wear a ring on the right hand, therefore it is compulsary to abstain from wearing it on the right hand. However the author of Durri Mukhtaar says that it is possible that it was the symbol of the Rawaafid at that time and now it is not. Shaykh Cangohi RA writes in his kitaab entitled - Kaukabi Durri - that because the wearing of the ring on the left hand is the symbol of the Rawaafid, it is Makruh (undesirable) to do so. Shaykh Khalil Ahmad Saharanpuri RA has given the same view in his - Badhlul Majhud - and has also written that although there is a difference of opinion whether the Rawaafid are Muslims or non-Muslims, there is no difference of opinion in that they are Faasiqs (sinful people). It is very important to save one's self from imitating the Fussaaq (plural of Faasiq).

HOWEVER - Now after the Iranian Revolution the belief of the Rawaafid (Shi'ites) has been openly propagated and made known. They reject the fundamental beliefs of Islam and hence are apostates and out of the fold of Islaam.


HADITH 2

Hammaad bin Salamah RA says that he saw Abdur Rahman bin Abi Rafi' RA wearing a ring on his right hand. He asked him the reason and he replied:

"I had seen Abdullah bin Ja'far RA wearing a ring on his right hand, and he said that he had seen the Prophet of Allah SAW wear a ring on the right hand."



HADITH 3

It is related from Abdullah bin Ja'far RA from another source (another chain of narrators) that the Prophet of Allah SAW wore a ring on the right hand.



COMMENTARY

In a particular Hadith, it has also been stated that beauty and elegance is more appropriate to the right hand. Therefore Ibn Hajar RA, who is an Imam of the Science of Hadith says:

"After studying that Hadith, I have found that if it is worn for elegance and beauty, it should be worn on the right hand, and if it is worn for use as a seal or stamp it should be worn on the left hand, as it is easier to remove from the left hand when using it."

It is mentioned in the Ahadith that the ring was worn on both hands (right and left).



HADITH 4

Jabir bin Abdullah RA says:

"The Prophet of Allah SAW wore the ring on the right hand."



HADITH 5

Salt bin Abdullah RA said:

"Abdullah ibn Abbas RA wore a ring on the right hand, and as far as I can remember he used to say that the Prophet of Allah SAW also wore it on the right hand."



COMMENTARY

Imam Tirmidhi RA has written this Hadith briefly. It is mentioned with more detail in the collection of Imam Abu Dawud RA.

Ibn Ishaq RA says:

"I have seen Salt wear a ring on the smallest finger of his right hand. I enquired the reason from him.

He replied:

"I have seen Ibn Abbas RA wearing it in this manner. The top part of the ring was facing outwards, as far as I can recall he was talking about the Prophet of Allah SAW and said that the Prophet of Allah SAW wore it in the same manner." "

Two things are mentioned in this Hadith. One is that the top part was kept on the outer side of the finger. It is stated in the Badhlul Majhud and Mirqaatus Su'ud that it is more correct to wear the top part of the ring facing the inside (towards the palms). This has also been stated in many narrations. This is also mentioned in the Hadith appearing hereafter. Shaykh Munaawi RA says that this is best because it protects the stone and saves one from pride and high mindedness.

The second matter referred to is the wearing of the ring on the smallest finger. Imam Nawawi RA says that it is Sunnah to do so according to the Ijmaa' (Consensus of Scholars). Shaami RA states that the ring should be on this finger, and the stone should face towards the palm for men, and towards the outside for women, as they wear it for beauty and elegance.



HADITH 6

Hazrat Abdllah ibn Umar RA reports:

"The Prophet of Allah SAW had a ring made of silver. The top portion remained towards the inside. On it was engraved 'Muhammad the Rasul of Allah'. The people were prohibited from making this inscription on their rings. This is the same ring which fell from the hands of Mu'ayqib RA into the well of Arees during the reign of Saiyidina Uthman RA."



COMMENTARY

The reason for the Prophet of Allah SAW prohibiting the Sahabah RA to make the same inscription on their rings is because the Sahabah RA followed and imitated the Prophet of Allah SAW in every sphere of life, and by doing so it was feared that there would be a confusion with the original seal.

Mu'ayqib RA was a Companion of the Prophet SAW and the guardian (keeper) of the ring of the Prophet of Allah SAW. When the Prophet of Allah SAW did not wear the ring it was kept by Mu'ayqib RA. In the same manner it was kept by him during the reign of Saiyidina Abu Bakr RA, Saiyidina Umar RA and Saiyidina Uthman RA.

During the reign of Saiyidina Uthman RA, while sitting at the well of Arees, Mu'ayqib RA was giving the ring to Saiyidina Uthman RA or was taking it from him and it accidentally fell into the well. This incident is mentioned in many Ahadith. As to whether it fell from the hands of Saiyidina Uthman RA or from the hands of Mu'ayqib RA, the Ulama have adopted the view that it was the latter. Both Ahadith agree that it happened between them.



HADITH 7

Imam Muhammad Baaqir RA relates that Saiydina Hasan RA and Saiydina Husain radiyallahu RA, both wore their rings on their left hands.


COMMENTARY

This hadith is of course very much in contrary to the ones mentioned above by Imam Tirmidhi RA. It is stated there that the ring was worn on the right hand. An explanation can be given that the intention here is to indicate that after mentioning all the Ahadith, this narration that is contrary to the others may be of a weak chain. According to Shaykhul Hadith Muhammad Zakariyya Khandalwi RA, the mentioning of the right hand shows that this is the preferred method. This narration under discussion indicates that this too is permissible. Some of the learned have explained that in translations, according to the practice of the Muhadditheen, the word, 'am fee yasaarihi' has been removed i.e. the Prophet of Allah SAW used to wear the ring on the right hand or the left. According to this explanation no narration will be different from a translation.



HADITH 8

It is related from Anas RA that the Prophet of Allah SAW wore a ring on the right hand, and some people have also related from Anas RA that the Prophet of Allah SAW wore a ring on the left hand.


COMMENTARY

The findings of Imam Tirmidhi RA are that both these Ahadith are incorrect, which would mean that Anas RA could not ascertain the correct hand.

The Muhadditheen take great precautions and study each part of a Hadith in detail to determine which portion is correct, and which is incorrect in that respective Hadith, although in other Ahaadith this has been ascertained to be correct. Consequently, today - the subject of Hadith has been carefully preserved and has spread in the world with Nur (Light of Guidance).

Many Ahadith prove that the Prophet of Allah SAW wore the ring on both the right or the left hand. The Ahadith where he wore it on the right hand have been mentioned. The Ahaadith regarding his (SAW) wearing it on the left hand are stated in the Sunan Abu Dawud and Sahih Muslim etc.

Imam Nawawi RA informs that both type of Ahaadith are correct. It is a practice of the Muhadditheen, that although if three Ahaadith are correct (on a subject) and due to some special rule it does not comply with the standard, they will mention their views on this special rule. Therefore, Imam Tirmidhi has made a comment here.


HADITH 9

Abdllah ibn Umar RA relates that the Prophet of Allah SAW had a ring made of gold which he wore on his right hand. The Sahabah RA in imitating the Prophet of Allah sallallahu SAW also had gold rings made for themselves. Thereafter, the Prophet of Allah SAW threw away the gold ring and said - "I will never wear it again."


COMMENTARY

During the early periods of Islam, it was permissible for men to wear gold in the early periods of Islam. Subsequently, this was ordained Haraam for men. All the Ulama are unanimous in that it is Haraam for men to wear gold. Imam Nawawi RA has also stated the unanimous verdict of the Ulama in this respect. This subject is discussed at length in the books of Fiqh.

The Islamic Ruling Pertaining To Ghibat (Backbiting)

When a Muslim dies, it is important that the body of the deceased is washed, as per requirement. In fact, it is Sunnah and recommended to find a washer who is trustworthy; so that he can be relied upon to wash the deceased completely and so forth. Should the washer notice something good on the deceased, then it is Sunnah to mention it. However, if he notices something bad, then it is Haraam (Unlawful) to mention it - as this is Backbiting i.e. Ghibat.

The above ruling in Islamic Jurisprudence exemplifies the great detail of caution and precaution to be onserved in Muslims' lives. Such that, even a dead person's honour is still preserved; and his / her dignity - protected.

The grand Shafi'ite scholar, Imam Nawawi RA described backbiting and talebearing to be the two ugliest sins but most frequently done by men and women. Few people are safe from the sin of backbiting. Due to the increasing ignorance of the multitude of sin involved and what actions are considered as backbiting, it is essential to explain about Ghibat and what it entails.

What Is Ghibat?

Ghibat basically means to mention anything concerning a person that - that person would dislike, whether about his body, religion, everyday life, self, disposition, property, son, father, wife, servant, turban, garment, gait, movements, smiling, dissoluteness, frowning, cheerfulness, or anything else connected with him.

Mention here means by word, writing, sign, or indicating him with one's eye, hand, head, and so forth.Body refers to saying such things as that someone is blind, lame, bleary-eyed, bald, short, tall, dark, or pale.

Religion includes saying that he is corrupt, a thief, cannot be trusted, is a tyrant, does not care about performing his Solah (prayer), does not watch to avoid filth, does not honour his father, does not spend zakat on what it should be spent on, or even - does not avoid slandering others!

Everyday life includes saying that his manners are poor; he does not care about others; does not think he owes anyone anything; that he talks, eats, or sleeps too much; or sleeps or sits when he should not.

Father refers to saying such things as that his father is corrupt, his father is an Indian, Nabatean, African; and even when the occupation is mentioned e.g. cobbler, draper, carpenter, blacksmith, or weaver - when mentioned derogatorily.

Disposition includes saying that he has bad character, is arrogant, a show-off, overhasty, domineering, incapable, fainthearted, irresponsible, gloomy, dissolute, and so forth.

Clothing means saying such things as that his sleeves are too loose, his garment hangs too low, is dirty, or the like. Other remarks can be judged by the above examples. The determining factor is; mentioning about a person what he would not like.

As for Namina (talebearing) - it consists of quoting someone's words to another in a way that worsens relations between them.

Evidence From Sacred Text To Prove That Slander & TaleBearing Are Unlawful

The above define slander and talebearing. As for the ruling on them - it is simple enough to say that involvement in the above sins is Haraam (Unlawful) by the unanimous consensus of Muslims. There is much explicit and intersubstantiative evidence that they are Unlawful from the Qur'an, Sunnah, and Ijma' (Consensus of the Muslim Community).

In the Holy Qur'an, Allah Most High says:

"Do not slander one another" (Surah 49: Ayat 12)

"Woe to whomever disparages others behind their back or to their face" (Surah 104: Ayat 1)

"... slanderer, going about with tales" (Surah 68: Ayat 11)

As for the evidences from the sayings of the Prophet Muhammad SAW, below are some evidences:

The Prophet Muhammad SAW said:

"The talebearer will not enter Paradise."

In a conversation between the Holy Prophet SAW and his Noble Companions, the below episode has been rendered:

"Do you know what slander is?"

They answered:

"Allah and His Messenger know best."

He SAW said:

"It is to mention of your brother that which he would dislike."

Someone asked:

"What if he is as I say?"

And he replied:

"If he is as you say, you have backbited him, and if not, you have calumniated him."

As a core rule - the Muslim is the brother of the Muslim. He does not betray him, lie to him, or hang back from coming to his aid. All of the Muslim is inviolable to his fellow Muslim: his reputation, his property, his blood. Godfearingness is here pointing to his heart. It is sufficiently wicked for someone to belittle his fellow Muslim.

Mimicking Another's Idiosyncracies

As mentioned above - backbiting - is saying anything about a person that he would dislike, whether aloud, in writing, by a sign, or a gesture. Anything by which one conveys a Muslim's or non-Muslim's shortcomings to another is considered backbiting, and is Unlawful. It includes doing imitations of someone, such as by walking with a limp, with a stoop, or similar posture, intending to mimic the person with such a deficiency. Anything of this sort is unquestionably Unlawful.

Backbiting in Published Works

Backbiting also includes the author of a book mentioning a specific person in his work by saying, "so-and-so says such and such," which is unlawful if he thereby intends to demean him. But if he wants to clarify the person's mistake so that others will not follow him, or expose the weakness of his scholarship so others will not be deceived and accept what he says, it is not backbiting, but rather advice that is obligatory, and is rewarded by Allah for the person who intends it as such.
Nor is it backbiting for a writer or other person to say - "there are those" or "a certain group" who say such and such, which is a mistake, error, ignorance, and folly," and so forth, which is not backbiting because backbiting entails mentioning a particular person or a group of specific individuals.

Backbiting by Allusion and Innuendo

When the person being spoken to understands whom one is referring to, it is backbiting and Unlawful to say, for example - "a certain person did such and such" - or - "a certain scholar" - or - "someone with pretensions to knowledge" - or - "a certain Mufti / certain person regarded as good" - or - "someone who claims to be an ascetic" - or - "one of those who passed by us today" - or - "one of the people we saw."

This includes the backbiting of some would-be scholars and devotees, who make backbiting innuendoes that are as clearly understood as if they were plainly stated. When one of them is asked, for example, how so-and-so is, he replies, "May Allah improve us," - or - "May Allah forgive us," - or - "May Allah improve him," - or - "We ask Allah's forbearance," - or - "Praise be to Allah who has not afflicted us with visiting oppressors," - or - "We take refuge in Allah from evil," - or - "May Allah forgive us for lack of modesty," - or - "May Allah relent towards us," and the like, from which the listener understands the person's shortcomings. All of this is backbiting and is unlawful, just as when one says - "So-and-so is afflicted with what we all are," - or - "There's no way he can manage this," - or - "We all do it."

The above are but examples. Otherwise, as previously mentioned, the criterion for backbiting is that one gives the person being addressed to understand another's faults.

Listening to Backbiting

Just as backbiting is unlawful for the one who says it, it is also unlawful for the person hearing it to listen and acquiesce to. It is obligatory whenever one hears some one begin to backbite another to tell him to stop if this does not entail manifest harm to one. If it does, then one is obliged to condemn it in one's heart and to leave the company if able. When the person who hears it is able to condemn it in words or change the subject, then he must. It is a sin for him not to. But if the hearer tells the backbiter to be silent while desiring him in his heart to continue, this, as Imam Ghazali RA notes - is hypocrisy that does not lift the sin from him, for one must dislike it in one's heart.

Whenever one is forced to remain at a gathering where there is backbiting and one is unable to condemn it, or one's condemnation goes unheeded and one cannot leave, it is nevertheless unlawful to listen or pay attention to. What one should do is invoke Allah (Dhikr) with the tongue and heart or heart alone, or think about something else to distract one from listening to it. When this is done, whatever one hears under such circumstances does not harm one as long as one does not listen to or heed the conversation. And if afterwards one is able to leave the assembly and the people are persisting in backbiting and the like, then one must leave.

In the Holy Qur'an, Allah Most High says:

"When you see those engaged in idle discussion about Our signs, keep apart from them until they speak of other things. And if the Devil makes you forget, then do not sit with wrong-doing people after being reminded." (Surah 6: Ayat 68)

The Sahabi - Ibrahim ibn Adham RA answered an invitation to come to a wedding feast, where some of those present mentioned that a certain person who did not attend was "unpleasant".

Ibrahim said:

"I myself have done this by coming to a place where others are backbiting" - and he left and would not eat for three days.

Backbiting Another In One's Heart

Entertaining bad thoughts about others (su' al-zann) is as unlawful as expressing them. Just as it is unlawful to tell another of the failings of a person, so too it is unlawful to speak to oneself of them and think badly of him.

Allah Most High says in the Holy Qur'an:

"Shun much of surmise" (Surah 49: Ayat 12)

The Prophet Muhammad SAW advised his Ummah:

"Beware of suspicions, for they are the most lying of words."

There are many Ahadith which say the same, and they refer to an established conviction or judgement in the heart that another is bad. As for passing thoughts and fancies that do not last, when the person having them does not persist in them, scholars concur that they are excusable, since their occurrence is involuntary and there is no way to avoid them.

The Prophet Muhammad SAW said:

"For those of my Community, Allah overlooks the thoughts that come to mind as long as they are not uttered or acted upon."

Scholars say this refers to passing thoughts that do not abide, whether of backbiting, unbelief (kufr), or something else. Whoever entertains a passing notion of unbelief that is a mere fancy whose occurrence is unintentional and immediately dismissed is not an unbeliever and is not to blame. The reason such things are excusable is that there is no way to take precaution against them. One can only avoid continuing therein, which is why persistence in them and the established conviction of them in one's heart is unlawful.

Whenever one has a passing thought of slander, one is obliged to reject it and summon to mind extenuating circumstances which explain away the appearances that seem to imply the bad opinion.

Imam Abu Hamid Ghazali RA says in the Ihya':

"A bad thought about someone that occurs in one's heart is a notion suggested by the Shaytaan, and one should dismiss it, for the Shaytaan is the most corrupt of the corrupt, and Allah Most high says:

'If a corrupt person brings you news, verify it, lest you hurt others out of ignorance and then regret what you have done.' " (Surah 49: Ayat 6)

It is not permissible to believe Shaytaan, and if the appearance of wrongdoing can possibly be interpreted otherwise, it is not lawful to think badly of another. The Shaytaan may enter the heart at the slightest impression of others' mistakes, suggesting that one only noticed it because of one's superior intelligence and discernment, and that "the believer sees with the light of Allah," which upon examination often amounts to nothing more than repeating the Shaytaan's deceit and obscurities. If a reliable witness informs one of something bad about another, one should neither believe it nor disbelieve it, in order to avoid thinking badly of either of them. And whenever one has a bad thought about a Muslim one should increase one's concern and respect for him, as this will madden the Shaytaan and put him off, and he will not suggest the like of it to one again for fear that one will occupy oneself with prayer for the person.

Imam Ghazali RA said:

"If one learns of a Muslim's mistake by undeniable proof, one should advise him about it in private and not let the Shaytaan delude one into backbiting him. And when admonishing him, one should not gloat over his shortcoming and the fact that he is regarding one with respect while one is regarding him with disdain, but one's intention should rather be to help him disengage from the act of disobedience, over which one is as sad as if one had committed it oneself. One should be happier if he desists from it without being admonished than if he desists because of one's admonishment."

We have mentioned that it is obligatory for a person with a passing ill thought of another to dispell it, this being when no interest recongnised by Sacred Law conduces one to reflect upon it, for if there is such an interest, it is permissible to weigh and consider the individual's deficiency and warn others of it, as when evaluating the reliability of court witnesses or Hadith transmitters, and in other cases we will mention below in the section on permissible slander.

Situations When Backbiting Becomes Permissible

backbiting, though unlawful, is sometimes permissible for a lawful purpose, the legitimating factor being that there is some aim countenanced by Sacred Law that is unattainable by other means.

This may be for one of six reasons, as marked below:

1. Redressing Grievances

The first is the redress of grievances. Someone wronged may seek redress from the Islamic ruler, judge, or others with the authority or power to help one against the person who has wronged one. One may say, "so-and-so has wronged me," "done such and such to me," "took such and such of mine," and similar remarks.

2. Eliminating Wrongdoing

The second is seeking aid in righting a wrong or correcting a wrongdoer, such as by saying to someone expected to be able to set things right, "So-and-so doing such and such, so warn him not to continue," and the like. The intention in such a case must be to take the measures necessary to eliminate the wrong, for if this is not one's purpose, it is unlawful.

3. Asking for a Legal Opinion

The third is asking for a legal opinion, such as by saying to the mufti, "My father [or "brother," or "So-and-so,"] has wronged me by doing such and such. May he do so or not?" "How can I be rid of him," "get what is coming to me," "stop the injustice," and so forth. Or such as saying, "My wife does such and such to me," "My husband does such and such," and the like. This is permissible when necessary, but to be on the safe side it is best to say, "What do you think of a man whose case is such and such," or "A husband or "wife who does such and such," and so on, since this accomplishes one's aim without referring to particular people. But it is nevertheless permissible to identify a particular person, as is attested to by the Hadith in which Hind said:

"O Messenger of Allah, Abu Sufyan is a stingy man..."

and the Prophet SAW did not forbid her.

4. Warning Muslims of Evil

The fourth reason is to warn Muslims of evil and advise them, which may take several forms, including:

(a) Impugning unreliable hadith transmitters or court witnesses, which is permissible by consensus of all Muslims, even obligatory, because of the need for it.

(b) When a person seeks one's advice about marrying into a certain family, entering into a partnership with someone, depositing something for safekeeping with him, accepting such a deposit, or some other transaction with him, it is obligatory for one to tell the person asking what one knows about the other by way advising him. If one can accomplish this by merely saying, "Dealing with him is of no advantage to you," "Marrying into the family is not in your interests," "Do not do it," and similar expressions, then one may not elaborate on the individual's shortcomings. But if it cannot be accomplished without explicitly mentioning the individual, one may do so.

(c) When one notices a student of Sacred Law going to learn from a teacher who is guilty of reprehensible innovations in religious matters i.e. Bid'ah or who is corrupt, and one apprehends harm to the student thereby, one apprehends harm to the student thereby, one must advise him and explain how the teacher really is. It is necessary in such a case that one intend to give sincere counsel. Mistakes are sometimes made in this, as the person warning another may be motivated by envy, which the Shaytaan has duped him into believing is heartfelt advice and compassion, so one must beware of this.

(d) And when there is someone in a position of responsibility who is not doing the job as it should be done, because of being unfit for it, corrupt, inattentive, or the like, one must mention this to the person with authority over him so he can remove him and find another to do the job properly, or be aware of how he is so as to deal with him as he should be dealt with and not be deluded by him, to urge him to either improve or else be replaced.

5. Someone Unconcerned with Concealing their Disobedience

A fifth reason that permits backbiting is when the person is making no effort to conceal his corruption or involvement in reprehensible innovation (Bid'ah), such as someone who openly drinks wine, confiscates others, property, gathers taxes uncountenanced by Sacred Law, collects money wrongfully, or perpetrates other falsehoods, in which cases it is permissible to speak about what he is unconcerned to conceal, but unlawful to mention his other faults unless there is some other valid reason that permits it, of those we have discussed.

6. Identification

The sixth reason is to identify someone. When a person is known by a nickname such as "the Bleary-eyed," "the Lame," "the Deaf," "the Blind," "the Cross-eyed," or similar, it is permissible to refer to him by that name if one's intention is to identify him. It is unlawful to do so by way of pointing out his deficiencies. And if one can identify him by some other means, it is better.

These then, are six reasons Islamic scholars mention that permit backbiting in the above cases.

Easy Good Deeds - Ten Things You Ought To Know

READ, UNDERSTAND, APPLY AND SHARE WITH OTHERS

1. Sitting After Subuh Solah

"Whomsoever prays Al-Ghadaa (Fajr) in congregation, then sits remembering Allah until sunrise, then prays two rak'ats of Solah has a complete reward of Hajj and Umrah." The Prophet SAW repeated the word 'complete' three times for emphasis. (TIRMIDHI)


2. Praying the Twelve Sunnat Prayers Each Day

"Allah will build a house in Jannah for whomsoever that is diligent in observing 12 Sunnat Rak'ahs (as follows): 4 rak'ahs before and 2 after Dhuhr, 2 after the Maghrib, 2 after 'Ishaa, and 2 before Fajr." (TIRMIDHI)


3. Attending Lectures In The Masjid

"Whomsoever goes to the Masjid not desiring except to learn or to teach what is good - has the reward of a pilgrim who completed his Hajj." (TABRANI)


4. Visiting A Sick Muslim

"There is no Muslim who visits a sick muslim early in the morning but 70 thousand Angels send blessings upon him until evening comes; and if he visits him (i.e. the sick person) in the evening, 70 thousand Angels send blessings upon him until morning comes; and he will have a Garden in Paradise." (TIRMIDHI)


5. Providing Food To Break The Fast

"Whomsoever provides food for breaking the fast of a fasting person - receives the reward of the fasting person, without the reward of the fasting person being reduced in any way." (TIRMIDHI, IBN MAJAH)


6. Standing In Solah On Laylatul Qadr

"Laylatul Qadr is better than a thousand months." (AL-QUR'AN 97:3)

Note: Better than a thousand months means that it is superior than approximately 83 years of worship!


7. Remember Allah When Going Shopping

"Whomsoever enters a market and recites:

'Laa ilaha illallah wahdahu la shareeka lah, lahul mulku wa lahul hamdu yuhyi wa yumeetu wa huwa hayyun laa yamoot, bi yadihil khair, wa huwa ‘ala kulli shayin qadeer...'

(Meaning: 'There is nothing worthy of worship except Allah, alone without partner, to Him belongs dominion and praise, He causes life and feath and He is the Living and does not die. With him is all the good, and He is over all things competent.')

… Allah will write for him / her a million good deeds and erase a million bad deeds and raise him a million levels." (TIRMIDHI)


8. Asking Allah to Forgive Your Muslim Brothers and Sisters

"Whomsoever seeks forgiveness for believing men and believing woman, Allah will write for him a good deed for each believing man and each believing woman." (TABRANI)


9. Recitation of Subhanallah Wabihamdih Morning and Evening

"Whomsoever recites 'Subhanallah Wa Bihamdih' (meaning: 'praise and glory be to Allah') one hundred times (100 x) morning and evening, his sins will be erased even if they are like the foam on the sea." (BUKHARI)


10. Recitation of Subhanallah One Hundred Times

"If a person says 'Subhanallah' (meaning: 'glory be to Allah') one hundred times (100 x) - a thousand (1000) good deeds are recorded for him and a thousand (1000) bad deeds are wiped away. (MUSLIM)