Understanding The Battle of Jamal & Other Important Issues

Salams

Upon my return from my Eid vacation, a discussion commenced between myself and Brother Ahmad Suffian. It was not a long discussion, but the issues brought forward were extremely important for all Muslims to understand correctly. Thus, as vowed - I have taken the time to lay this out in order - to share with other Muslims who wish to better themselves. What I have done is combine and compact the treatises from the Ulama of the Ahlus Sunnah Wal Jama'ah, pious scholars of Haqq - about the Battle of Jamal, and other related issues of importance. All I ask is for you to read this entry with great patience, and an open heart - with the Fear of Allah, the Love of Rasulullah SAW, and the Honour of the Sahabah RA. May Allah Ta'ala make this beneficial for all of us. Ameen.

Abu Khadijah Damansari
Monday, 11 Shawwal 1428 Hijri, 22 October 2007


THE CHRONOLOGY OF EVENTS LEADING TO THE BATTLE OF JAMAL & OTHER IMPORTANT MATTERS

As Summarised & Ellaborated from Al Bidayah Wan Nihayah: Volume 7: Page 230

The third Khalifah - Saiyidina Uthman bin Affan RA was murdered just after the days of Tashreeq - after Hajj. The wives of Rasulullah SAW had, after completing the rites of Hajj just left Makkah Mukarramah on their return journey to Madinah Munawwarah. Upon receiving the news of the murder of Saiyidina Uthman RA, they changed the direction of their journey and returned to Makkah.

The Muslims at that time were in utter turmoil. Saiyidina Ali ibn Abi Talib RA had taken the Bai'at (pledge of allegiance) from the people of Madinah and the assassins of Saiyidina Uthman RA. Saiyidina Ali RA felt that it would be more appropriate to allow the turmoil and confusion to settle and only thereafter avenge the blood of Saiyidina Uthman RA. Others however differed and thought it of greater importance to first avenge the blood of the assassinated Khalifah.
Thus, a group of senior and eminent Sahabah RA including Talhah ibn Ubaidullah RA and Zubair bin Awwam RA gathered in Makkah and persuaded Ummul-Mu'mineen - Saiyidatina A'ishah RA to help them unite the Muslims and therafter demand the requital of the blood of Saiyidina Uthman RA. Saiyidatina A'ishah RA agreed and it was decided that they would proceed to Basrah in Iraq. The rest of the wives of Rasulullah SAW refused to join A'ishah RA and returned to Madinah. Although Hafsah RA agreed to join A'ishah RA, her brother - the eminent Abdullah ibn Umar RA did not allow her to join the campaign to Basrah.


Elaboration

With a closer study of the Battle of Jamal and the events leading to it, of which most are mentioned above - it is important for all Muslims to understand four important facts:


1. Ummul Mu'mineen A'ishah RA was not the leader of the army. The army neither considered making her their leader at the time of suggesting her accompaniment nor later during the course of the expedition. She was not regarded as their leader. Talhah RA and Zubair RA had asked her to accompany them so that she could use her influence to convince the masses of the nobility of their cause. This is why the rest of the wives of Rasulullah SAW were also requested to accompany the expedition and Hafsah RA had even accepted the request, though not permitted to go by her brother.


2. Neither was Ummul Mu'mineen A'ishah RA intending to capture the Caliphate from Saiyidina Ali RA, nor were Talhah RA and Zubair RA intending to do so. They were only demanding that the assassins of Saiydina Uthman RA be brought to task. Infact, they had barely thought of meeting and going against the forces of Saiyidina Ali RA in battle. This is as per explanation from the ellaboration of Sahih Bukhari - Fathul Baari: Volume 3: Page 56.

The classical scholar, Sheikhul Islam Ibn Taymiyyah RA writes:

"Neither did A'ishah RA fight (in the battle) nor did she leave (her home) in order to fight. She had only intended to create peace among the Muslims and thought that the Muslims would benefit by her leaving (for Basrah etc.)...

They did not have any intention of fighting on the day of Jamal. The battle however took place without their choice. Because when Saiyidina Ali RA, Talha RA and Zubair RA had negotiated and agreed on reconciliation; and that after they had settled (amongst them) they would seek the assassins..."

The assassins therefore feared that Saiydina Ali RA would agree with them (Zubair RA and Talha RA) to capture them, and they therefore captured the camp of Talha RA and Zubair RA. They (in reaction) thought that Saiydina Ali RA had attacked them and in defence attacked the camp of Saiydina Ali RA. Saiyidina Ali RA thought that Talha RA and Zubair RA had attacked him and retaliated in defence. The battle thus occurred without their choice (unintentionally). Ummul Mu'mineen A'ishah RA was seated (on the camel); and neither did she fight nor did she command anyone to do so. This is based on the narration and explanation from the kitab - Minhajus Sunnah: Volume 2: Page 185.


3. Many of the Sahabah RA of the Prophet Muhammad SAW disagreed with Ummul Mu'mineen A'ishah RA participation in the campaign. Many had infact written to her expressing their dissatisfaction.

Umm Salma RA wrote her a lengthy letter admonishing her:

"Had Rasulullah Sallallahu 'Alaihi Wasallam known that women are able to endure (the difficulties of) Jihad, he would have entrusted you! Do you not know that he (Rasulullah SAW) had prohibited you from travelling in the cities? Verily the pillar of Deen neither remains firm with women nor wealth and it cannot be repaired by women if it has to crack (break). The Jihad of women is the lowering of the gaze and the drawing of the hem and the intending of modesty. What would you say to Rasulullah Sallallahu 'Alaihi Wasallam if he has to object to some of these mistakes - sitting on a camel travelling from place to place? I take an oath that if it has to be said to me: "O Umm Salmah! Enter Jannah! I would be ashamed to meet Rasulullah Sallallahu 'Alaihi Wasallam while I had torn a veil (barrier) he had placed over me. Therefore make it your veil (barrier) also..." - as narrated in Al Aqdul Fareed: Volume 5: Page 66.

We should also be aware and understand that Ummul Mu'mineen A'ishah RA had written a letter to Zayd bin Suhan RA encouraging him to join Talha RA and Zubair RA and if he disagrees, he should dissuade the masses from joining Saiyidina Ali RA.

Zayd bin Suhan RA replied to her correspondence:

"...Verily I am your loyal son. If you leave and return home, (then I will obey you) - otherwise, I would be the first to oppose you."

Zayd bin Suhan RA also said:

"May Allah have mercy on Ummul Mu'mineen. She has been commanded to stay in her home and we have been commanded to fight..." - as per narration from Ibnul Atheer: Volume 3: Page 216.

Hafiz Ibn Hajar RA narrated that after the battle, Ammar bin Yasir RA (who was at that time in the camp of Saiyidina Ali RA) said to A'ishah RA:

"How distant is this journey from the command that was imposed on you!" (referring to the Verse of the Holy Qur'an: "And remain in your homes" - the command of Hijab and Hayaa for women.)

A'ishah RA replied:

"Are you Abul Yaqdhan?"

He replied in the affirmative, upon which she said:

"In the name of Allah, ever since I know, you always speak the truth."

Ammar bin Yasir RA then said:

"All praises are due to Allah who has decided in my favour on your tongue." - this is as per narrated and explained in Fathul Bari: Volume 13: Page 58.


4. It is important for all Muslims to be aware and have knowledge that Ummul Mu'mineen A'ishah RA later regretted joining the above expedition to Basrah as is clear from the above narration.

Later in her life she would say:

"I wish I had stayed behind just as others (from the Ummahatul Mumineen RA and the many other Sahabah RA) had stayed behind..." - as per narrated and explained in Fathul Bari: Volume 13: Page 55.

A'ishah RA also said:

"I wish I were a fresh twig and I had not undertaken my journey..."

It is narrated that whenever A'ishah RA used to recite the Qur'anic verse:

"And remain in your homes..."

- she would cry so excessively that her veil would become soaked - as quoted and explained in Siyar A'lam un Nubala: Volume 8: Page 80.


UNDERSTANDING THE IMPORTANCE OF RESPECTING AND REVERING THE KNOWLEDGE, DECISIONS AND ACTIONS OF THE SAHABAH RADHIALLAHU'AHUM

Sheikhul Hadith Muhammad Zakariyya Khandalwi RA has written in his kitab, Al-I'tidaal on the subject of the difference of opinions among the Honourable Sahabah RA. The Battle of Jamal was a fierce clash, in which twenty thousand men were martyred. Many Companions RA of the Prophet SAW died in the battle. But when the battle had started, and just before it grew heated, Saiydina Ali RA rode forward and called Zubair RA from the opposition's ranks.

They embraced and shed tears, and Saiyidina Ali RA asked him:

"What has compelled you to come and oppose me?"

- to which Zubair RA replied:

"Vengeance for the murder of Uthman (RA)."

The conversation then continued for a length of time. This is the conduct of two people who are sitting with drawn swords ready for battle. The battle took place after this conversation and Saiyidina Ali RA's force was victorious. Many people from the opposing force were captured. Some of Saiyidina Ali RA's men pressed for them to be executed, but Saiyidina Ali RA denied them this and instead retook the pledge from the captives and forgave them. Saiyidina Ali RA declared the wealth of the defeated as booty but spared their lives from captivity.

Some argued that if these people's wealth was to be taken as booty then they too should be enslaved. At first Saiyidina Ali RA refused to consider it, then upon increasing pressure finally retorted and said:

"Alright, then first tell me who of you is prepared to take A'ishah RA in their share?!!"

The gathered people repented and said:

"We seek Allah's forgiveness, this cannot be."

Saiyidina Ali RA responded:

"And I also seek the forgiveness of Allah."


To Be Wise in Seeking Judgement and To Take Heed in the Conduct of the Sahabah RA

Do any of us keep safe the dignity of those who oppose us? To have a sword risen against ourselves in confrontation and hostility is a big thing, could we match the courtesy of these noble men towards each other when facing each other with blades, with someone who we have difference with.

At the end of the conflict of the Battle of Jamal, Ummul Mu'mineen A'ishah RA's camel collapsed due to injury.

Saiyidina Ali RA quickly ordered:

"See that the Mother of the Ummah received no discomfort!"

Then Saiyidina Ali RA made his way over to Aishah RA's camel and said:

"Mother dear, did you receive any discomfort? May Allah forgive you your mistake."

Aishah RA replied:

"May Allah forgive you too."

Let us learn here that this was the courtesy between two opponents, and their great respect for each other. If we ever gain the upper over an enemy, will we be compassionate towards anything from that person's life, possessions and dignity?


Lessons From The Battle of Siffin, and the relationship between Mu'awiyah RA and Ali RA

Sifeen is the name of the well-known battle that took place between Saiyidina Ali RA and Saiydina Mu'awiyah RA. Several historians have documented that during the battle, by day the two forces fought, by night they attended each other's burial rituals and prayers. And whenever one faction had a problem, they would send someone to the other faction to see it resolved; this was the state of their faith in religion.

The Caesar of the Rome sought to take advantage of this civil war, and intended to mount an expedition against them. When Mu'awiyah received intelligence on this matter, he sent a letter saying:

"If you settle upon fulfilling your intention then I swear to you I will make peace with my friend (Saiyidina Ali RA). Then when he sends an army against you, I will join the first squadron and I will burn Constantinople to ashes, chop up your empire and cast it aside like scraps."

The details of this matter are that the Caesar of Rome had sent Mu'awiyah RA a letter saying:

"Ali is troubling you, should I send a Legion of troops to aid you?"

Upon this Mu'awiyah RA replied:

"O Christian dog, you wish to take advantage of the friction between Ali (RA) and myself? Remember this, if you cast even a pointed glance at Ali RA, then I will be the first of Ali's (RA) soldiers to tear your eyes out."

In the same way, it has been narrated from Saiyidina Mu'awiyah RA that he swore an oath and said:

"Ali (RA) is better than me and is more virtuous than me, and my only difference with him is upon the matter of retribution for Uthman (RA). If he gains retribution for the murder of Uthman (RA) then I will be the first of the Syrians to take the pledge at his hands."

During the reign of Mu'awiyah RA, an incident occurred in which a man named Ibn Khaibiri caught his wife committing adultery and killed her in his rage. The case reached Mu'awiyah RA and he was stumped at what judgement to pass. The punishment for murder is the death penalty, but the crime had taken place under strange circumstances. Mu'awiyah wrote to Musa Asha'ri RA to ask Saiyidina 'Ali RA regarding this case and to write back his answer.

Could any of us express our ignorance in such a way before a political adversary regarding a reciprocal litigation, and ask an opinion too? Our condition is such that the statements of our political adversaries are not plausible enough nor are they worthy of being asked their opinion on any matter.

Sheikh Muhammad Yusuf Khandalwi RA in Hayatus Sahabah has preserved for us the narration of Dharar ibn Dhamarah Kanani RA, who was part of Saiyidina Ali RA's camp. He once visited Saiyidina Mu'awiyah RA some time after Saiyidina Ali RA had passed away.

Mu'awiyah RA asked him to eulogise Saiyidina Ali RA.

Dharar RA asked:

"Will Amirul Mu'mineen excuse (me) from doing this?"

- to which Mu'awiyah RA replied:

"Absolutely not, I insist."

Dharar RA said:

"If you insist then listen, by Allah, Saiyidina Ali RA was a man of great status and strength. He spoke concisely and judged justly. Knowledge frothed from his every pore and his wisdom was eloquently forthcoming. He ostracised the world and all its beauty and was familiar with the darkness of the night. I swear by Allah, his tears were plentiful, his consideration was great and he would turn his palms upward and he would question his own conscious. He liked simple clothing and ate the food of simple people. By Allah, he would live amongst us as if he was just like us, and when we were with him he would sit us close and answer our questions. But despite his friendliness and humbleness we still could not speak in awe of his powerful aura. He respected the pious and loved the destitute. Even the strongest of people were despondent of succeeding in their evil intentions in his presence, and even the weakest of people were confident of his fairness. I make Allah my witness that I saw him several times in the darkness of the night, sitting in his Mehrab, clenching his beard in such anxiety, like he had been bitten by a poisonous creature, and crying like he was deeply aggrieved, and it is as if I can still hear him today, repeating again and again, "O my Lord... O my Lord..." - and then he would address the world and say, "Do you only wish to ensnare me, and do you only beautify yourself for me? Go away from me, find someone else to ensnare, I divorce you threefold. Your lifespan is too short and your company is base, and your problems are diminutive. Oh, oh, my provisions for the Hereafter are few and the journey is so long, and the road is dangerous."

After hearing this, Saiyidina Mu'awiyah RA wept until his beard was drenched with tears, and he began to wipe his eyes with his sleeves, and his companions were also breathless with grief.

Then Saiyidina Mu'awiyah RA said:

"You speak the truth. Abul Hasan (the patronymic of Saiyidina Ali RA) was like that, may Allah have Mercy on him."

Saiyidina Mu'awiyah asked Dharar RA:

"Dharar, how great is your grief upon his demise?"

Dharar RA replied:

"Like the grief of a mother whose only child has been sacrificed in her lap, that her tears can be staunched and her grief will never diminish."

After that Dharar RA got up and left.

Verily, Saiyidina Ali ibn Abi Talib RA was part of the completion of Islam, for these prevalent reasons all of that had to occur in this era.

It is for this reason that we understand why the Prophet Muhammad SAW had said:

"Ana Darul Hikmah, Wa Ali Babuha."
("I am the home of wisdom and Ali is its door.")

Almost all the paths to Suluk, Tasawwuf and spiritual knowledge began from Saiyidina Ali RA.


The Umayyads and the Progeny of Saiyidina Ali RA

It has been narrated that when Hasan RA - the son of Saiyidina Ali RA was given poison and it began to act, he sent his younger brother, Husain RA to A'ishah RA to seek her permission to be buried in her house near his maternal grandfather - the Prophet Muhammad SAW. Though a severe battle, like the Battle of Jamal had taken place between her and Saiyidina Ali RA, Ummul Mu'mineen A'ishah RA gladly gave permission.

Thereafter Hasan RA said to Husain RA:

"Perhaps, in my lifetime, due to having a sense of modesty and consideration for me, she may have permitted, but seek her permission again after my death. If she willingly permits, then bury me there, otherwise bury me in the general graveyard."

When Husain RA sought her permission again after his brother's death, A'ishah RA said:

"Yes, yes, with greatest respect."

For the Sahabah RA, observance of personal respect and discipline remained the order of life, even during conflicts and mutual antagonism.

Later, the Umayyah tribe members opposed the burial of Hasan RA next to the grave of the Prophet SAW saying that Uthman RA (the third Caliph) was deprived of this privilege, and so should Hasan RA.

Nevertheless, Husain RA pushed forward the ruler of Madinah, Sa'eed ibn Al-Aas (who was an Ummayad), to lead the funeral prayer, and said, "This is the Sunnah" .


A FINAL WORD

There is actually a lot more to write and explain, but to stop things from getting too long, we hope that this is generously sufficient for the average Muslim intellect to grab important pointers on how to view the Sahabah RA, and understand their actions and reactions.

It is the rule in the Islam i.e. the rule of the Ahlus Sunnah Wal Jama'ah that there is absolutely no scope of permission for anyone to slight, or accuse or speak ill about any of the Companions of the Prophet Muhammad SAW. Allah SWT is pleased with the Sahabah RA, and they (RA) are pleased with Allah. RadhiAllahu'Anhum Wa Radhu'Anh.

Since there have been numerous virtues narrated about each one of them, it is necessary that we only harbour good thoughts about all of them. It is not permissible i.e. Haraam in the Shari'ah to slight anyone of them. Not even in the least way.

The Prophet Muhammad SAW said:

"(Fear) Allah! (Fear) Allah! Regarding my Sahabah (RA).
Do not make them targets after me ( i.e. after my demise)."

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)