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.

Safeguarding The Tongue

1. Do not speak without thinking. Once you have pondered over what you wish to say and you are convinced that it will not be badly received, only then should you speak.

2. It is a sin to address a person or speak of him in the following terms: "he has no Imaan", "may Allah's punishment, curse, or anger descend on him", "may he enter Hell", etc. It is a sin to speak in this manner irrespective whether one is addressing a human or an animal. If the person who has been addressed in this manner does not deserve such remarks, then all these curses will actully descend on the person who uttered them.

3. If anyone addresses you in this useless manner, you have the right to reply in the same way. However, you cannot exceed what that person says. If you exceed, you will be committing a sin.

4. Do not be two-faced whereby you "play according to the tune" of one person when you are in his company, and according to the "tune" of another person when in the latter's company.

5. Don't ever back-bite. Nor should you listen to such back-biting and tale-bearing.

6. Never ever speak a lie.

7. Do not praise a person directly. Nor should you exaggerate in praising him in his absence.

8. Don't ever involve yourself in Ghibat (backbiting). Ghibat means speaking in the absence of a person in such a way that if he were to hear it, he would be grieved. This is irrespective of whether what you say is the truth or not. If what you say is false, it is regarded as Fitnah (slander or defamation). This is even more sinful.

9. Do not argue with a person. Do not try to give precedence to your opinion.

10. Do not laugh excessively as this causes the illumination of the heart (and countenance) to disappear.

11. If you have made Ghibat of a person, seek his forgiveness. If you are unable to do so, make Du'a of Maghfirah on his behalf. In doing this, there is a hope that you will be forgiven on the Day of Judgement.

12. Do not make false promises.

13. Do not laugh in such a way that the other person feels insulted or offended. (In other words, do not laugh mockingly at anyone)

14. Do not be boastful of something that you own or some quality that you possess.

15. Do not mention things that you hear from here-and-there because the majority of such rumours are false.

The Warning Against Speaking Ill Of Pious Predecessors

In a time and age where respect is regarded as a thing of the past, we see that many religions have begun to dishonour and disrespect their own pious predecessors. Our concern is not with them, but that this desease has entered into the hearts of Muslims also.

Many people in this day and age have come out and spoken ill against our pious elders. Many a time, these people have no knowledge of the person or the reason as to why they are saying so-and-so about that particular person. Let us look in the traditions of the Holy Prophet Muhammad SAW as to what has been said about those people who do such a thing.

There is this narration about the experience of Imam Malik RA. Once in Madinah, all the scholars were gathered and the same question was posed to all of them. The question which was asked was - "which sin is the most grave in the Holy Qur'an and holds the most punishment?". All the scholars replied by saying that it was killing a Muslim with intent. The reason for this being that the punishment against killing a Muslim is the most severe.

Allah SWT says:

"And whoever kills a Believer intentionally, his recompense is Hell to abide therein, and the wrath and the curse of Allah are upon him, and a great punishment is prepared for him."

This means that he will remain in Hell for eternity and Allah's anger and curse are on him, but when this question was posed to the Great Imam, he replied:

"To me, the most severe punishment is in the verse where Allah himself declares war against that person who eats interest."

When Allah himself declares war against an individual, then who can save him. The point to be made here is that - the reason Imam Malik chose this was because of the fact that Allah SWT Himself declares war on such a person.

On similar grounds, the Prophet Muhammad SAW mentions in a Hadith that (mafhum):

"Whomsoever has enmity towards a friend of mine (SAW), the Lord (Allah declares war against such a person."

Hence, now it has become apparent that the dishonouring of the pious is a great sin in the eyes of Allah SWT. Many a time, in the Qur'an, and in the Hadith, many stories are mentioned where a certain tribe had dishonoured their Prophet AS, and then these tribes then faced the wrath of Allah.

In the case of our Pious Predecessors, one story is worth mentioning here.

Once, the Great Imam Abu Hanifah RA was on his way home from the masjid, when a man started taunting him. Imam Abu Hanifah RA bore this with much patience. When they were near his home, the man provocatively asked for Imam Abu Hanifah RA's mother's hand in marriage.

The Imam with much patience and etiquette replied:

"Wait here, I will go inside and ask her."

When Imam Abu Hanifah RA went inside and came back to answer, he found the man dead at the front door step.

So thus, brothers and sisters, before opening our mouths, we should think what we are saying and who we are taking about. Are we ready to go to war against the lLrd of the Worlds?

The Prophet Muhammad SAW has given as a very simple and compact advice (mafhum):

"Use your tongue to speak good; otherwise be quiet."

Causes Of Disunity

One of the issues covered in Surah Al-Hujarat in the Qur'an is that of the harmony and brotherhood that Allah has created amongst the Believers. We are given an explanation of how this brotherhood is to be maintained, cultivated and nurtured and thus developed to its full potential. We are taught how to achieve this by way of an explanation of the diseases that can cause friction and disunity amongst the Believers and thus need to be avoided. We are also given the remedies for such ailments and shown what can be achieved by their application.

The verses of the above surah carry such importance and depth of meaning that if every Muslim was to memorise these verses (with the correct understanding) and be mindful of them everyday, they - through the application of these verses - would surely begin to love the Believers for the sake of Allah and themselves develop a character that would be loveable to all.

In this Surah Allah reminds us that the - "Believers are brothers amongst themselves" - and therefore we must strengthen this brotherhood, and reconcile ourselves. To achieve this we are told to "Fear Allah (so) that He may have Mercy upon you" for indeed the fear of Allah is the most basic and essential ingredient in the creation of brotherhood and solidarity.

Once a person develops Taqwa and has the Fear of Allah in public and in secret, in the company of others, as well as in solitude, then he will - InshaAllah, move one step closer to sincerely loving his fellow Muslims and being loved by them. This can only be achieved, though, if the Fear of Allah is truly present in the individual.

This leads us to a very important question, what is Taqwa?

Saiyidina Ali ibn Abi Talib RA defined Taqwa as being the -

"Fear of Jaleel (Allah), acting upon the Tanzeel (Qur'an), being content with Qaleel (little), and preparing for the day of Raheel (journeying from this world)."

Therefore, in the words of Saiyidina Ali RA, Taqwa consists of the following four things which, if embedded in the character of a Muslim would include him in the group of Muttaqeen:

1. The Fear of Allah
2. Acting upon the Qur'an. This would mean being observant of all the Laws of the Qur'an and the Ahadith, and acting upon the Shari'ah in its entirety.
3. Being content with whatever Allah has decreed as one's share in life, even though it may apparently be meagre.
4. Preparing properly for death and the ensuing journey of the Hereafter.

It should be understood that the harmony and unity that every soul cries out for can only be achieved by following the guidelines revealed by Allah. Ignoring these guidelines and attempting to forge our own way in achieving harmony will leave our concerns as empty slogans and cries for help, and never lead to our ambitions for brotherhood being realised. The issues mentioned in this Surah cover some of the greatest and most important aspects of Islam such as Huquqal Ibad (the rights of fellow Muslims and other human beings), which sadly the Ummah is very neglectful of in this day and age. As Muslims we need to be mindful of these Huquq and remember that on the Day of Judgement a person's reckoning will not be complete until his account with his fellow Muslims is cleared. If he has failed to fulfil his duties towards his fellow Muslims and neglected their rights - then acts of worship alone, no matter how excessive and great in number, will not be sufficient to secure his salvation.

This can be clearly understood from the following Hadith:

Abu Hurairah RA reports that the Prophet SAW asked the Sahabah:

"Do you know who is the destitute?"

They replied:

"The destitute amongst us is he who has, no money or possessions."

The Prophet SAW replied:

"The destitute of my Ummah on the Day of Judgement will be one who will come with prayers, fasts, and zakat. But he will come having abused this person, slandered that person, unlawfully consumed the wealth of such a person, shed the blood of such a person, and having hit such a person. This (wronged) person will be compensated from his good deeds and the other (wronged) person will also be given from his good deeds. If the good deeds of the wrong doer expire before what is due upon him is repaid, then the sins of the wronged people will be taken from them and thrown upon him and then he shall be thrown into the fire." (Riwayat Muslim)


Thus we need to take great care - not to neglect the rights of our Muslim brothers and fellow human beings, otherwise on the Day of Judgement our good deeds will be of no avail if we have violated the rights of others. Nothing we do, good or bad, should ever be considered insignificant.


Jabir bin Abdullah RA narrates that the Prophet SAW said:

"Every good deed is Sadaqah (an act of charity). Indeed it is a good deed to meet your brother with a pleasant face and to pour water from your pail into his pot." (Riwayat Tirmidhi)


Abu Hurairah RA reports that the Prophet SAW said:

"Indeed a servant speaks a word (which is pleasing to Allah) to which he pays no attention and for which Allah elevates him many grades. And indeed the servant speaks a word (which is displeasing to Allah) to which he pays no attention and for which he shall fall into Jahannam." (Bukhari)

The importance of the rights of others is further elucidated by the fact that often when the Prophet Muhammad SAW was informed of someone's funeral, he would ask if that Muslim had any outstanding debts and whether arrangements had been made to repay them. The Prophet SAW would proceed to offer the deceased's funeral prayer only after this question had been successfully answered. On one occasion he declined to offer the funeral prayer over a person who still had outstanding debts, simply telling the Sahabah to pray themselves. This was done to serve as an admonition and a lesson to the rest of the Ummah on the understanding that this person had neglected the rights of another.


Salamah bin Al-Akwa' RA reports:

"We were seated with the Prophet (SAW) when a funeral was brought and the people requested him to pray over it.

He (the Prophet SAW) asked:

"Does the deceased have any outstanding debts?"

They replied:

"No."

He (the Prophet SAW) asked:

"Has he left any wealth?"

They replied:

"No."

The Prophet (SAW) offered the funeral prayer over the deceased.

Then another funeral was brought.

They requested:

"Oh Prophet of Allah (SAW) pray over it."

He (the Prophet SAW) asked:

"Does he have any outstanding debts?"

They replied:

"Yes."

He (the Prophet SAW) asked:

"Has he left any wealth?"

They replied:

"Three dinars."

The Prophet (SAW) then offered the funeral prayer over the deceased.

Then a third funeral was brought and they said:

"(Oh Prophet of Allah SAW) Pray over it."

He (the Prophet SAW) asked:

"Does the deceased have any outstanding debts?"

They replied:

"Three dinars."

He (the Prophet SAW) said:

"Pray over your companion."

Abu Qatadah RA said:

"Pray over him Oh Prophet of Allah and I shall bear the burden of his debt."

The Prophet (SAW) then offered the funeral prayer over him." (Riwayat Bukhari)


Even more sacred, honoured and sanctified than the wealth of Muslim are his honour, dignity and respect. When these are neglected and abused, then the person guilty of this sin will be even more forsaken on the Day of Judgement than one who does not clear his debts with his fellow Muslim. These issues have been explained in great detail in the Ahadith of the Prophet SAW. Our Imaan will only be complete when we take these Ahadith into account and fulfil the rights of others as well as the rights of Allah. Our relationship with our fellow Muslims should not be limited to the simple fulfilment of their rights but should transcend even that stage to the level of desiring for them that which we desire for ourselves.

Anas bin Malik RA reports that the Prophet SAW said:

"None of you will believe until he loves for his brother that which he loves for himself." (Riwayat Bukhari)

One of the greatest causes of friction and conflict is our lack of respect for one another. We hold others in contempt and are very easily incited to ridicule those whom we so wrongly consider to be less privileged and beneath us.

Allah SWT says in the Qur'an:

"O you who believe! Let not (one) people laugh at (another) people perchance they may be better than they, nor let women (laugh) at (other) women, perchance they may be better than they." (Surah 49: Ayat 11)


Here it is worth noting that although in many parts of the Qur'an Allah addresses the Believers in general, in these verses Allah addresses the men and then the women again separately. This is to emphasise the gravity of this sin, as it is so rampant amongst Muslims, both men and women. We must also understand in relation to the above verse that this laughing and mocking can be in the form of deed, word or even by sign. Although we may explain away our jokes and jibes and protest that our words and actions of jest are merely innocent, we often fall into the prohibition of this verse.

It is reported that Abdullah ibn Mas'ud RA said:

"Calamities hinge on words. I fear mocking a dog lest I be turned into a dog."

How many of us can say with a surety that we do not, or have not, ridiculed another Muslim in any manner?


Once Ummul Mu'mineen Aishah RA said to the Prophet SAW:

"Safiyyah is a woman who is… (like this)."

She then motioned with her hands indicating that she was short.

The Prophet SAW said:

"Indeed you have said a word which if mixed with the water of the ocean it would dilute it." (Riwayat Abu Dawud)


After addressing the evil of mockery, Allah draws our attention to another common disease that is a major factor in breeding strife and discord amongst the Believers.

Allah SWT says in the Qur'an:

"Nor defame yourselves." (Surah 49: Ayat 11)

Allah SWT also says in the Qur'an:

"Woe to every slanderer, defamer." (Surah 104: Ayat 1)


In the abvoe ayat, Allah Almighty says, "Nor defame yourselves" instead of "Nor defame one another" because in reality a person who defames another is actually defaming himself. The Believers are a united body and make up the Ummah only as a collection of individuals. Attacks upon the personal character of a single person will reflect adversely on the integrity of the Ummah as a whole. Our taunts and abuse may only appear to hurt another individual Muslim, but ultimately the sin, the crime, the guilt and the detrimental consequences of this defamation will affect us all. Our persistence in observing the faults of one another is also major obstacle in the way of achieving harmony and brotherhood, for it makes us arrogant and contemptuous of others. At times we may even openly deride and taunt one another because of these misdeeds, failing to realise that we can fall into the same error unless Allah protects us.


Mu'adh bin Jabal RA narrates that the Prophet SAW said:

"One who taunts his brother for a sin will not die until he himself commits it." (Riwayat Tirmidhi)

Addressing one another with correct names in a mutually respectful and decent manner is also conducive to attaining harmony and strengthening the bonds of Muslim brotherhood. Discourteous titles not only offend and create resentment in the hearts of those at whom they are directed, but are also considered a grave sin in the Shari'ah.

Allah SWT says in the Qur'an:

"Nor insult one another by nicknames." (Surah 49: Ayat 11)

Adopting a good name for oneself and for one's children is also very important, for everyone will not only be remembered by these names in this world but will also be called by them on the Day of Judgement.


Abu Darda RA narrates that the Prophet SAW said:

"On the Day of Judgement you will be called out by your names and the names of your forefathers. Therefore, make good your names." (Abu Dawud)

After Allah has blessed us with Imaan and enabled us to worship Him, it is extremely shameful on our part, and calamitous for us to court evil by ignoring the aforementioned commandments of Allah and to engage in mockery, ridicule, defamation, and mutual abuse through offensive names.

Allah says in the Qur'an:

"Bad is the name of evil after faith, and those who do not turn in repentance are evil-doers." (Surah 49: Ayat 11)

The verses of the surah now begin to focus our attention on the topic of suspicion, about which Allah says:

"Oh Believers abstain from suspicion, for indeed much suspicion is a sin. And spy not." (Surah 49: Ayat 12)

Unfortunately this disease is another prevalent evil of today. We merely hear someone say something or see them do something and immediately jump to conclusions, giving the words or actions an unfavourable interpretation. We must learn to avoid suspicion about everything related to another Believer: his actions, words and statements, his beliefs and Aqidah, his character and manners, in his social and financial affairs and in his private and public life.

Saiyidina Umar ibn Al-Khattab RA is reported to have said:

"Do not think anything but good about a word uttered by your Believing brother as long as you can find a good interpretation for it."

No one should ever be suspicious of or entertain an unfavourable opinion about someone as this is part of the dignity of a Muslim that is more sacred than the Ka'abah itself.

Abdullah ibn Umar RA says:

"I saw the Prophet (SAW) performing Tawaf around the Ka'abah and saying:

"How pure you are! And how pure is your fragrance! How great you are! And how great is your sanctity! By He in whose hands lies the soul of Muhammad, the sanctity of a Believer is greater with Allah than even your sanctity. (The sanctity) of his wealth, his blood, and that we think nothing of him but good." " (Riwayat Ibn Majah)


It is these very suspicions that a person harbours in his heart which lead him to probe further, adding lies to speculation and eventually spread rumours concerning others. The Qur'an forbids investigation of this kind, i.e. engaging in gossip and making unnecessary inquiries about the personal and social affairs of others that are of no concern. Needlessly pre-occupying oneself with such matters creates a temperament that relishes backbiting, slander and gossip, and makes one explore and search for faults and shortcomings in others.


Abu Hurairah RA narrates that the Prophet SAW said:

"Beware of suspicion, for indeed suspicion is the greatest lie. Do not spy or eavesdrop. Do not fall into rivalry and do not envy, hate or turn away from one another. Be the servants of Allah, as brothers." (Riwayat Malik)


Abu Barzah Al-Aslami RA reports that the Prophet SAW said:

"Oh assembly of those who have believed with their tongues but Imaan has not yet entered their hearts! Do not backbite the Muslims and do not search for their faults, for he who searches for the faults of others, Allah will seek out his faults, and whoever's faults Allah seeks out Allah will disgrace him in his own home." (Riwayat Abu Dawud)

Backbiting is an evil of many ill dimensions and adverse consequences. Sadly, it has become embedded in our character and we often fail to recognise it as a sin. We try to explain it away and justify it as being "truth that has to be revealed" or "an earnest discussion of the facts", or even "have the courage to say it to the person directly so there is nothing wrong with saying it now".

Abu Hurairah RA narrates that the Prophet SAW asked (his Companions RA):

"Do you know what is backbiting?"

They replied:

"Allah and his Prophet know best."

He (SAW) said:

"You saying something about your brother that he dislikes."

Someone asked:

"How about if what I say is the truth about my brother?"

The Prophet (SAW) replied:

"If what you say is the truth about him then you have backbited him. If it is not the truth about him then you have slandered him." (Riwayat Muslim)

We have become so accustomed to backbiting that without it our conversations and meetings feel void and incomplete. It has become the nourishment and fruit of our gatherings. We satisfy our mental and emotional hunger and quench our thirst for gossip, rumour, and meaningless prattle with the flesh and blood of our fellow Muslims. How can we abstain from the consumption of pork and alcohol, but have no hesitation in devouring the flesh of our Muslim brothers?

Allah SWT says in the Qur'an:

"And do not backbite one another. Would any of you love to eat the flesh of your dead brother? You would abhor it! Therefore fear Allah. Indeed Allah is Oft returning, Merciful." (Surah 49: Ayat 12)

The gravity of this sin is highlighted in a great number of Ahadith.

It is related that once a person came to the Prophet of Allah SAW to confess his sin of adultery. The Prophet turned away from him a number of times but he insisted on confessing.

Finally the Prophet SAW asked him:

"What do you seek through this confession?"

The person replied:

"I would like you to purify me."

After asking him a number of further questions to confirm his confession the Prophet SAW ordered him to be stoned to death.

The Prophet then heard a person say to another:

"Do you not see this individual whose sin was concealed by Allah but his soul did not leave him be (i.e. he revealed his sin himself) until he was stoned like the stoning of a dog."

The Prophet SAW then travelled onwards until he came across the carcass of a donkey. He enquired about the two people who had conversed earlier and said to them:

"Dismount and eat of the carcass of this donkey."

They replied:

"May Allah forgive you, Oh Messenger of Allah. Can this be eaten?"

The Prophet SAW said:

"What you consumed of your brother a short while ago was a worse devouring than this. I swear by Him in whose hands rests my soul, he is now diving into the streams of Paradise." (Narrated by Abu Ya'laa Al-Mawsili in his Musnad)


Anas bin Malik RA narrates that the Prophet SAW said:

"When I was taken up (in Mi'raj) I passed by a group of people who had nails of copper and who were clawing at their faces and bosoms. I asked, "Oh Jibril! Who are these people?" He replied, "These are the people who would consume people's flesh and attack their honour." " (Riwayat Abu Dawud)


Muhammad bin Al-Munkadir RA - a famous Tabi'i who narrated many Ahadith says:

"I saw the Prophet (SAW) in a dream. He came out of this house and passed by two men whom I know and whose family lineage I know.

He said to them:

"May the curse of Allah, his angels and all of mankind fall on you, for you do not believe in Allah and the final day."

I said:

"Yes Oh Prophet of Allah! May the curse of Allah, his angels and all of mankind fall on them. But what is their sin?"

The Prophet (SAW) replied:

"Their sin is that they consume people's flesh." (Narrated by Ibn Abdul Barr in his Al-Tamheed)


May Allah Almighty grant us the Taufiq to identify these sins of mockery, ridicule, defamation, taunting, suspicion, and backbiting as the causes of our strife and disunity. May He enable us abstain from them and fear their punishments and consequences, and grant us harmony and unity. Ameen.

(adapted as per advice from Sheikh Abu Yusuf Riyadhul Haq, The Islamic Shari'ah Insititute, Birmingham, UK)

The Noble Character & Habits of Rasulullah SAW 4705

Aishah RA reports:

"It was not the nature of Rasulullah SAW to talk indecently, nor did he engage himself in the use of obscene language. Nor did he shout and talk in the bazaars (which is against dignity). He did not avenge a bad deed with a bad one, but forgave it, and thereafter did not even mention it."


COMMENTARY

Some people are by nature indecent and habituated to telling obscene jokes, some, in order to keep a gathering happy, and indulge in indecent conversations. For this reason, Aishah RA warned the Ummat against both.

Also, there is no harm if one goes into the bazaar (market) to fulfil one's needs, but to go there and shout about is against dignity. One should go in a quiet manner, complete one's needs and return. This also does not mean that by not shouting in the bazaar, he may create noise at other places. The object of this narration is to inform us about people who make noise in the bazaars (while dealing etc.). If one is calm in the bazaars, it will be apparent too that at other places one will be calm as well.

The whole history of Rasulullah SAW is filled with incidents where he did not avenge a bad deed with a bad one. What types of torments and suffering did he not suffer at the hands of the non-believers? What did he not confront in the Battle of Uhud? When the Sahabah RA could not bear these happenings, they requested Rasulullah SAW to curse these non-believers.

Instead Rasulullah SAW made this du'a:

"O Allah, grant my nation hidayah, for they know not."

Zayd bin Sa'nah RA who was a Jew, once began saying:

"There was not a sign of prophethood in Rasulullah SAW which I had not found in him, except for two signs, which I did not have the opportunity to test. The first is that his hilm (gentleness) will overcome his anger. The second is, the more one acts foolishly towards him the more he will tolerate it. I looked for a chance to test these two signs, and kept on coming and going to his gatherings. One day Rasulullah SAW came out of his house. Ali (RA) was with him. Just then a Badwi type of person came and said: "O Rasulullah, my community have accepted Islam, and I had told them that, if they became Muslims, they shall receive abundant sustenance. And now such a time has come where drought has befallen us. I fear that they will leave Islam. If the idea is suitable, it is suggested that you assist them. Rasulullah SAW looked towards a person who may have been Ali (RA). He (Ali RA) replied, "Ya Rasulullah, there is nothing available".

Zayd RA who was of the Jewish faith at that time, was witnessing this incident said: "O Muhammad, if you can do this, a certain amount of dates of a certain person's palm grove be given to me at a fixed time, then I shall pay now in advance and collect the dates at the appointed time."

Rasulullah SAW replied this was possible, but if you do not stipulate the palm grove I can make an agreement. I accepted it, and paid eighty mithqaal of gold. Rasulullah SAW gave the gold to this Badwi and said to him, do not forget to be just, and fulfil their needs with this.

Zayd RA further says, when two or three days were left for the time to collect the dates, Rasulullah (SAW) was sitting near a well while returning from a funeral with the Sahabah RA, among whom were Abu Bakr RA, Umar RA, and Uthman RA. I came and caught the hem of the shirt (jubah) and sheet of Rasulullah SAW and cynically said: "O Muhammad, you do not want to pay my debt. I swear by Allah, that I know all the children of Abdul Muttalib very well. You are very poor payers". Umar (RA) looked at me in anger and said: "O Enemy of Allah! what are you mumbling? I swear by Allah, that if I did not fear (the presence of Rasulullah SAW), I would have severed your head'.

Rasulullah was looking at me very calmly, and said smilingly to Umar RA:

''Umar, This person and I are in need of something more. He should have told me to take care in fulfilling his rights and should have advised in a better manner when putting forward his claim. Go take him and fulfill his rights, and for having scolded him give him in lieu twenty saa' (approximately two mann approx 66.5 kg) dates extra in excess of his right".

Umar (RA) took me and fulfilled my rights and gave me the twenty extra saa".

I asked: "For what are these twenty extra saa?"

Umar (RA) replied: "This is the command of Rasulullah (SAW)".

Zayd RA said: ''Umar do you know me?"

Umar replied: "No".

I said: "I am Zayd bin Sa'nah".

He asked: "The Allaamah (great learned) of the Jews?"

I replied: "I am that very person".

He said: "Being a man of such calibre, why did you behave before Rasulullah (SAW) in such a manner?".

I replied: "Two signs from the signs of prophethood were left, which I was not able to test. The first is the hilm (gentleness) of Rasulullah SAW suspersedes his anger. The second is that, the more one acts foolishly towards him, the more he will tolerate it. Now I have tested these two also, therefore I make you witness to my acceptance of Islam. I give half of my wealth in charity (sadaqah) to the Ummah of Muhammad SAW.

Therefore he returned to the noble presence of Rasulullah SAW and accepted Islam.

Later he took part in many battles and was martyred in the Battle of Tabuk. May Allah be please with him.

The Noble Character & Habits of Rasulullah SAW 4704

Anas bin Malik RA says:

"A person who was wearing yellow coloured clothing was sitting by Rasulullah SAW. It was the habit of Rasulullah SAW not to bluntly express things he did not approve of. (Therefore he kept silent). When that person left, Rasulullah SAW said to those present 'It would have been better if you had told him not to wear yellow clothing'."


COMMENTARY

Thisis just one narration depicting the great kindness of Rasulullah SAW on the Ummah. He did not usually prohibit anything to an individual, because it was possible that that person may reject it or may become a cause for one to raise an objection, which could lead to kufr. When Rasulullah SAW felt that it would not lead to this, he prohibited that which was undesirable.

It is stated that Rasulullah SAW prohibited Abdullah bin Amr ibnul Aas RA from wearing such clothing. Many other such instances are mentioned in the books of hadith. Also this delaying and not openly prohibiting a thing were only in such circumstances where it was feared to be detrimental or where there was no fear of harm if it was delayed. This method was not adopted where a Haraam thing was committed. It is therefore found in Ahadith that when one transgressed the truth, at that time no one could endure his anger, nor could anybody stop him, till Rasulullah SAW avenged that deed.

Holding One's Tongue 102

FIQH: TRADITIONAL AHLUS SUNNAH WAL JAMAAH - SHAFI'I SCHOOL

SLANDER (GHIBA / BACKBITING)

Slander and talebearing (spreading gossip, secrets etc. that may cause harm) - are two of the ugliest and most frequent qualities among men and women, few people being safe from them. It is one of the strongest pullers of people into Jahannam.

Slander (ghiba) means to mention anything concerning a person that he 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 - to anyone else.

Mention anything here means by word, writing, sign, or indicating him with one's eye, hand, head, and so forth, etc.

Body refers to saying such things as that someone is blind, lame, bleary-eyed, bald, short, tall, dark, or pale, etc.

Religion includes saying that he is corrupt, a thief, cannot be trusted, is a tyrant, does not care about the prayer, does not watch to avoid filth, does not honour his father, does not spend zakat on what it should be spent on, or does not avoid slandering others, etc.

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, etc.

Father refers to saying such things as that his father is corrupt, his father is an Indian, Nabatean, African, cobbler, draper, carpenter, blacksmith, or weaver; all these if mentioned derogatorily, etc.

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

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 if he/she hears about it.

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

The above define slander and talebearing.


THE EVIDENCES THAT SLANDER AND TALEBEARING ARE UNLAWFUL

There is much explicit and intersubstantiative evidence that slander and talebearing are unlawful from the Qur'an, the Sunnah and consensus of the Muslim Scholars.

Allah SWT says in the Qur'an :

Ayat 01

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


Ayat 02

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


Ayat 03

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


Below, are several Ahadith relating to the above topic of discussion:

Hadith 01

The Prophet SAW said:

"The talebearer will not enter Paradise."


Hadith 02

Rasulullah SAW spoke to his Companions RA:

"Do you know what slander is?"

They (RA) 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?" (i.e. what if what is said of that person - is a true fact)

Rasulullah SAW replied:

"If he is as you say, you have slandered him, and if not, you have calumniated (made fitnah of) him."


Hadith 03

Rasulullah SAW said:

"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, slander 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 person's shortcomings to another is slander, and is Haraam. 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 Haraam.


SLANDER IN PUBLISHED WORKS

Slander 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 slander, but rather advice that is obligatory, and is rewarded by Allah for the person who intends it as such.

Nor is it slander 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 slander because slander entails mentioning a particular person or a group of specific individuals.


SLANDER BY ALLUSION AND INNUENDO

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

This includes the slander of some would-be scholars and devotees, who make slanderous 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," "May Allah forgive us," "May Allah improve him," "We ask Allah's forbearance," "Praise be to Allah who has not afflicted us with visiting oppressors," "We take refuge in Allah from evil," "May Allah forgive us for lack of modesty," "May Allah relent towards us," and the like, from which the listener understands the person's shortcomings. All of this is slander 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 slander is that one gives the person being addressed to understand another's faults.

Holding One's Tongue 101

FIQH: TRADITIONAL AHLUS SUNNAH WAL JAMA'AH - SHAFI'I SCHOOL


THE IMPORTANCE OF HOLDING ONE'S TONGUE

Every legally responsible person (i.e. someone who has reached puberty with a sound mind) should refrain from saying anything except when there is a clear advantage to speaking.

Whenever speaking and not speaking are of equal benefit, it is sunnah to remain silent, for permissible speech easily leads to that which is unlawful or offensive, as actually happens much or even most of the time - and there is no substitute for safety.

The Prophet Muhammad SAW has said:

"Whoever believes in Allah and the Last Day, let him say what is good or remain silent." (Bukhari, Muslim)

This hadith, whose authenticity Bukhari and Muslim concur upon, is an explicit legal text indicating that a person should not speak unless what he intends to say is good, meaning that the benefit of it is apparent to him. Whenever one doubts that there is a clear advantage, one should not speak.

Imam Shafi'i RA said:

"when one wishes to speak, one must first reflect, and if there is a clear interest to be served by speaking, one speaks, while if one doubts it, one remains silent until the advantage becomes apparent."


SOME AHADITH OF RASULULLAH SAW REGARDING HOLDING ONE'S TONGUE

Hadith 01

Someone approached Rasulullah SAW and asked:

"O Messenger of Allah (SAW), which of the Muslims is best?"

Rasulullah SAW replied:

"He who the Muslims are safe from his tongue and his hand."


Hadith 02

The Prophet SAW has stated:

"A servant unthinkingly says something pleasing to Allah Most High for which Allah raises him whole degrees. And a servant unthinkingly says something detested by Allah Most High for which he plunges into Hell."


Hadith 03

The Prophet SAW said:

"The excellence of a person's Islam includes leaving what does not concern him."


Hadith 04

The Prophet SAW advised:

"Do not speak much without mentioning Allah (zikr), for too much speech without mentioning Allah hardens the heart, and the hard-hearted are the furthest of all people from Allah Most High."


Hadith 05

Rasulullah SAW has been reported to have said:

"All of a human being's words count against him and not for him, except commanding the right, forbidding the wrong, and the mention of Allah Most High (zikr). "


THE IMPORTANCE OF SPEECH WHEN SOMETHING MUST BE SAID

The grand Ulama, Abul Qasim Qushayri RA said:

"Safety lies in remaining silent, which should be one's basis. Silence at the appropriate time is the mark of men, just as speech at the appropriate time is one of the finest qualities. I have heard (the companion of Rasulullah SAW - ) Abu 'Ali Daqqaq (RA) say, 'He who is silent when something should be said is a tongueless villain.' " (Ibid)

Am I A Hypocrite ?

During the time of Rasulullah SAW there were hypocrites who are also known as The Munafiqeen.

They used to claim to be Muslims but had Kufr in their hearts.

They hated Islam and the Muslims and their endeavour was to damage Islam from within.

Allah Ta'ala promises:

"Verily the Munafiqeen will be in the lowest pitch of the fire."

Rasulullah SAW said:

"The signs of a Munafiq are three - When he speak, he speak lies; When he promises, he breaks it; and when he is entrusted, he embezzles.' (Mishkaat)

The above sayings of Rasulullah SAW refer to people who in the outer-countenance look Muslim, but their hearts are corrupt with disbelief. The narration would InshaAllah help to make us ponder on the way we carry our lives. Let us ask ourselves...

Do we lie in our daily dealings? (There is no such thing as "white-lies")
Do we break promises?
Do we break the trusts that were allocated on to us, which we ourselves had agreed to shoulder that trust?

If any of these three salient features of Munafiqs is part of our habits, then we should put utter urgency in improving ourselves; as we do not know the state of how we will die, and what we will be our ordeals in the grave.

Never Lie. Never Break Promises. Never Destroy Trust.

A Munafiq will never enter Paradise, and will stay in the Worst of Hell.

The Sin Of Backbiting

It is not permissible to speak evil of any person behind his back, even if the person is a non-Muslim. However, there are exceptions to the prohibition of backbiting, for example, a person has incorrect beliefs and he is a danger to the Muslims, then one may alert the Muslims of the evils of such a person.

Praising People

In this day and age praising and idolising those who are involved in idol pursuits, vanity and batil has become second nature even to Muslims in general- let them be sport personalities, actors, celebrities, singers, and so forth.

Instead in Islam, even those people who are involved in noble or good causes should not be praised publically or in front of that person. It is a fact that this issue on praising people has been largely ignored by the Muslim mass - its injunctions, limits and the consequences of ignoring these rules.

This short treatise intends to clarify these points briefly InshaAllah using several narrations adapted from Imam Bukhari's "Adab-al-Mufrad" (Manners in Islam).

PRAISING PEOPLE

Saiyidina Abu Bakr RA reported that a man was mentioned in the presence of the Prophet SAW and someone praised him. The Prophet SAW said:

"Woe to you! You have cut off the head of your companion!"

- and he repeated that several times. He (SAW) went on and said:

"If one of you must praise someone, he should say, 'I consider that so-and-so is such-and-such.' Allah is the One who will take account of him if he thinks that he is indeed like that, No one can appropriate Allah's right to attest to someone's character."
Abu Musa RA reported that the Prophet SAW heard a man praise another man and he was using exaggeration in his praise of him. The Prophet SAW said:"You have destroyed ­ or broken ­ the man's back."Ibrahim at-Taymi RA reported that his father said:"We were sitting with Umar (RA) and one man praised another man to his face."Umar said: "You have wounded the man. May Allah wound you."

Abu Ma'mar RA said: "A man began to praise one of the amirs. Al-Miqdad began to throw dirt in his face and said, 'The Messenger of Allah SAW commanded us to throw dust into the faces of those who praise people.'"

Ata' ibn Abi Rabah RA reported that a man was praising another man in the presence of Ibn Umar RA. Ibn Umar RA began to throw dust towards his mouth. He said:"The Messenger of Allah SAW said, 'When you see those who praise people, throw dust in their faces.'"

Raja' RA said: "One day Mihjan and I went to the mosque of the people of Basra. Burayda al-Aslami was sitting there by one of the mosque doors. Inside the mosque there was a man called Sabka who used to make the prayers long. We came to the mosque door which had a fringed woollen cloth over it. Now Burayda was someone who made jokes. He said, 'Mihjan, don't you pray as Sabka prays?' Mihjan did not answer and went back. Mihjan said, 'The Messenger of Allah SAW, once took me by the hand and we went together to the top of Uhud. He looked down on Madina and said, "Woe to a town whose people will abandon it when it becomes very prosperous. Then the Dajjal will come to it and find two angels at each of its gates, so he will not enter it." Then he went down until we reached the mosque and the Messenger of Allah SAW, saw a man praying, prostrating and bowing. The Messenger of Allah SAW asked me, "Who is this?" and I began to praise him, saying, "Messenger of Allah, this is so-and-so and so-and-so." "Stop!" he said, "Do not let him hear or you will destroy him."'" Raja' continued, "He began to walk until he reached his rooms and then he began to shake the dust off his hands and said, 'The best part of your deen is the easiest of it.' and he repeated that three times."

Al-Aswad ibn Suray' RA said, "I came to the Prophet SAW and said: 'Messenger of Allah, I have praised Allah and you in poems of praise and eulogies.' He (SAW) said, 'As far as your Lord is concerned, He must be praised,' and so I began to recite them. Then a tall bald man asked for permission to enter. The Prophet SAW, told me, 'Be silent.' The man came in and spoke for a time and then left. Then I recited again. Then the other man came back and he (SAW) made me silent again. Then the man left again. That happened two or three times. I asked, 'Who is this man for whom I must be silent?' He replied, 'This is a man who does not like vain things.'" [It is said that it was 'Umar ibn al-Khattab]

Greeting Non-Muslims

The word 'Salaam' is a quality of Allah meaning 'Peace'.

It is not permissible to greet non-Muslims with "Assalaamu'alaikum".

If a non-Muslim greets a Muslim with the Salaam, the Muslim should reply with:

"Wassalaamu alaa man al-tabaa`al-Hudaa."
(May peace be upon the guided ones)

Is It Permissible for Non-Muhrim Men & Women To Chat Over The Internet?

It is strictly prohibited (Haram) for non-muhrim males and females to have general (unnecessary) conversations with each other through any communication, such as telephone, chat-line, CB's, etc. Often, such communications lead to many immoral acts and also cause marital disputes and fitnah.