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Say Alhamdulillah. Now say it again. And now say it again.

The Prophet (peace be upon him) said, "There is no favour which Allah bestows upon His servant for which he says, 'Alhamdulillah', except that that which he gave was better than that which he took." (Narrated on the authority of Anas b. Malik (r) and collected by Ibn Majah with a hasan chain.)

So basically, despite all the incredible, innumerable and continual blessings and favours that Allah (jalla wa 'ala) bestows on His servants every single moment of their lives, all it requires is for me and you to show our thanks and gratitude to our Lord by sincerely uttering "Alhamdulillah" and - quite unbelievably - what we have just said and offered back to Allah i.e. our praising of Him 'azza wa jall, is MORE and better than all of what Allah 'azza wa jall gave us in the first place.

Allahu Akbar. The mercy of our Lord is just - SubhaanAllah - almost incomprehensible some times. How fortunate we are, how really really fortunate we are to be Muslims. Alhamdulillah.

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You might be wondering what I mean by "Asian Mean Time". It’s what one of my African friends also calls “African Time”. Partly, this is the inability of people to get to a place at an agreed time, but it’s more than that, it’s the idea that if you agree a time, you actually mean two hours later.

Like the time we were invited to a wedding in Lahore. We had to leave with the grooms party (baraat) at 8pm. At 8pm people were still mulling over what to wear I was panicking thinking we were late - much to everyone’s amusement. We finally left at 10pm, with me on my high horse thinking how terrible it was we couldn’t join the baraat on time. We got to the grooms house to find they were still getting ready! My mother-in-law pointed out – no-one here ever goes to anything on time.

Oh, and then there was the time that General Musharraf tried to establish daylight saving time in Pakistan where the clocks change by an hour in the spring and autumn (not sure why, they don’t have the problem of very short winter days like we do). So now there was the time you agreed to meet, the time you actually meet which is two hours later and there is “Musharraf Time”, so people were asking each other: “Ok 1pm, is that normal time or Musharraf time?” Probably trying to work out if they should turn up at 3pm or 4pm.

This still doesn’t explain why my hubby and in-laws were FOUR hours late to our wedding, but you can imagine it must have been a contributing factor (I’m still teasing him about this one and he is still making excuses!).

My family in contrast are sticklers for time. All of us seem to be full of nervous energy that doesn’t let us dawdle or relax and we are always early to an appointment or event (my parents are always one of the first ones to arrive at a wedding, because they actually turn up at the time on the invitation).

On the one hand, there is something to be said here about being more patient and relaxed. On the other I believe time is one of the most valuable resources available to us and we are negligent and careless about how we spend it. You may earn back lost money or property, you may regain lost health, but you can never regain time once it has passed, so I hate wasting time because someone hasn’t planned its use properly or because people are disorganised.

I also think that when someone keeps you waiting without a very good reason, they show a lack of respect. You wouldn’t keep someone you consider important waiting, you wouldn’t be late for an job interview or a meeting with your manager. So if you keep someone waiting, because you’re not that fussed about when you turn up, you can’t have much respect for them.

I feel that when you are agreeing a time with someone, you are giving them your word that you will be there at a certain time. For a Muslim, to break a promise is a big thing and we seem to take this very, very lightly. I can’t think of many Muslim events I have attended that have started or run on time, we generally seem to be hopeless at it and run on "Asian Mean Time" or "African Time", or should we call it "Chaotic Muslim Time"?

One thing that helps me is to factor in Salaah (prayer) times. So usually when I agree to meet someone or go somewhere, I will work out which Salaah falls during that time and factor in the additional time to make wudhoo' (ablutions) and pray. Or often, I will agree with family members to do something by Dhuhr (afternoon prayer) or after Fajr (dawn prayer).

Generally, though, I think we should be more careful to honour our word when it comes to agreeing on a time for something. If you agreed 1pm, and know you can’t get there till 3pm, then agree 3pm. Whoever then says, “Yes, but then I won’t get there till 5pm” really needs a bucket of water over their head, or an alarm clock, or some roller skates…

Undoubtedly keeping promises and keeping one’s word are attributes of the believers, and breaking promises is one of the attributes of the hypocrites, as was narrated from ‘Abd-Allaah ibn ‘Amr (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “There are four (characteristics), whoever has them is a hypocrite, and whoever has one of the four has a characteristic of hypocrisy unless he gives it up: when he speaks, he lies; when he makes a promise he breaks it; what he makes a pledge he betrays it; and when he disputes he resorts to foul language.” (Narrated by al-Bukhaari, 2327; Muslim, 58)

 

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In life we tend to be judgmental and very often look down upon others without exploring deeper and finding out why the person is behaving in such a way. The Beloved Messenger of Allah (peace be upon him) is reported to have said: "It is enough of evil for a person to hold his brother Muslim in contempt. All of a Muslim is sacred to another Muslim: his blood, his wealth and his honour." (Saheeh Muslim)

A young couple moves into a new neighbourhood. The next morning while they are eating breakfast, the young woman sees her neighbour hanging the laundry outside. "That laundry is not very clean", she said. "She doesn't know how to wash correctly. Perhaps she needs better laundry soap." Her husband looked on, but remained silent. Every time her neighbour would hang her washing to dry, the young woman would make the same comments.

Some time later, the woman was surprised to see a nice clean laundry on the line and said to her husband: "Look, she has learned how to wash correctly. I wonder who taught her this."

"The husband said, "I got up early this morning and cleaned our windows"

Lesson: If our windows are dirty so will we see others as dirty too. What we see in others is indeed a reflection of our inner-selves! So it is with life that what we see when watching others depends on the purity of the window through which we look. It is easy for us to condemn, discuss other people, their lives & things that really doesn't even concern us and we tend to forget - our windows may not be that clean after all! If we good we will see good…

The Beloved Messenger of Allah (peace be upon him) is reported to have said:

"A Muslim is a mirror to another Muslim" (Abu Dawud)

 

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*The original translation of this text has been edited for readability.

There are found amongst the people those that will backbite depending on the gathering, his companions and his associates whilst knowing that the one being backbitten is free of what they say, or of some of what he says. However, he sees that if he were to forbid them then the gathering will cease and the people in the gathering would become sullen and estranged from him. So he undertakes compliance with them just for good social relations as well as to retain companionship.

Then there are those that backbite in other ways. So at times it would be under the guise of religion and rectification, so he will say: ‘I am not in the habit of mentioning anyone except with good and I neither like backbiting nor lies, however, I shall inform you of his affairs.’ So He will say: ‘By Allaah! He is Miskeen (weak/pitied) or he is a good man however he has in him such and such.’ Or he may say: ‘Let us leave him; may Allaah forgive him and us.’ Whilst his intent is to belittle him. They seek to deceive Allaah with that just as they deceive the creation. We have seen this and its like in various colours (i.e. forms).

Then there are those that backbite to show off and in order to raise himself in the eyes of man. So he will say: ‘If I had supplicated for so and so last night in my prayer...’ He then raises himself whilst putting his brother down in front of the one that may have faith in him. Or he may say: ‘So and so is dull in intelligence and has little understanding.’ Although his intent is to praise himself and establish good awareness of himself in society and to show that he is better than the one he sinfully backbit.

Likewise, from them (i.e. such people) are those that backbite due to envy. Such people are between two ugly affairs: backbiting as well as envy. So, when an individual is praised then he will try to stop the praiser by showing and highlighting his deficiencies under the pretense of religion and rectification, or in the form of envy, immorality and dispraise so as to change the praiser's mind about him.

Then there are those that backbite by way of mocking and play, just to make other than himself laugh through his joking, mimicry and belittling of the one he is joking about.

Then there are those that backbite when showing amazement. So he will say: ‘I am amazed at so and so, at how he does not do such and such?! And from so and so, as to how he fell into such and such, and how he did such and such.’ Hence, he says his name while expressing his amazement and astonishment.

There are those that backbite when showing sorrow. So he will say: ‘So and so is weak/pitied, it has caused me sorrow for what has happened to him and what the outcome was for him.’ In this way the one who hears him thinks that he has sorrow for him and that he is sad for him, and that his heart is covered in worry for him. Such a person may also mention him (the one backbit) in front of his enemies so that they may profit from it. So this, and other than it, is from amongst the greatest of the sicknesses of the heart as well as deceitfulness to Allaah and His creation.

From them are those that may backbite when angry and when disapproving something abominable. There then becomes manifest about him certain things from his speech which contains fallacies whilst his intent was other than which he made apparent.

And indeed Allaah’s aid is sought.

 

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Imam al-Awzaa’ee [1] once said,

“No-one has ever been afflicted in his Deen with an affliction worse than a loose tongue.” 2

From the signs that Allaah loves a person is that He delivers him from sin and afflictions in his Deen, He protects him from whatever will harm his Hereafter and certainly, He protects him from engaging in that which does not concern him.

The Messenger of Allaah (sallallaahu `alayhi wa sallam) said, “From the best of one’s Islam is his abandoning that which does not concern him.” 3

Sometimes we find ourselves engaged in discussions that bring little benefit to us, other times we see ourselves hurriedly forming opinions or establishing our argument when in reality there is little need. We are neither scholars that our opinion should be followed nor are we leaders to impose such attitude. Sadly, many are those who lose all control over their tongues and inevitably find themselves plunged into issues and matters that do not concern them, whereby they waste time and yet increase their hisaab (reckoning) for Yawm al-Hisaab.

Mu’adh ibn Jabal (radhiallaahu `anhu) asked the Messenger (sallallaahu `alayhi wa sallam), “Will we be held responsible for what we say?” Whereupon he (sallallaahu `alayhi wa sallam) said, “… And is there anything that topples people on to their faces into the Hellfire other than the harvests of their tongue?” 4

There is a well-kept concept in Islam called ‘hifdh al-lisaan’ – guarding the tongue. Books have been written on the subject by scholars throughout time and in fact, qawaa’id (principles) have been formed on it. To protect your tongue means to protect yourself. How many times have we regretted speaking too quickly about something, how often have we wished to take back even just one word?

A poet once said,

"Conceal your inability as much as you can with silence

In silence there is indeed a respite

And if you’re unable (of answering), then make silence your answer

Perhaps the answer to a statement is in the silence". 5

Without doubt, refraining from speaking when one ardently wishes to, is an extremely difficult matter. Some will even say impossible! But I ask, is piety ever an easy asset to claim? To be silent when it’s called for, means overpowering the Shaytaan as Abu Sa’eed al-Khudri (radhiallaahu `anhu) said,

“I advice you with the taqwa of Allah for it is the head of all matters and upon you is Jihad for it is the asceticism of Islam, and upon you is the remembrance of Allah and recitation of the Qur’aan for it is your soul amongst the people of heaven and your mention amongst the people of the world, and upon you is to observe silence except in the truth for you will then overpower the Shaytaan.” 6

Al-Mu’allaa ibn Ziyaad said: Mu’arriq al-‘Ijlee 7 said, “There’s a matter that I have been seeking for 20 years, and I will never stop seeking it.” He said, “And what is that O Abu Mu’tamir?” He said,

“Silence over that which does not concern me.”

And it is related that Sufyaan al-Thawri said,

“That I should cast a spear at a man is more beloved to me than that I should cast him with my tongue because the spear may miss target, but a word never does.”

As is well-known, excessive speech leads to the hardening of the heart whilst observing general silence and speaking little honours the believer and increases him/her in virtue. If you see hardness in your heart, weakness in your body and a prevention in your provision, then know that you have indulged yourself in speaking much, especially in that which does not concern you! A wise man once said, “There is much goodness in silence and this goodness has been assembled in seven points 8:

1. That silence is ‘ibadah (worship) without any adherence

2. It’s an adornment without any jewels

3. An imposing charm and authority without any governance

4. A fortress without any walls

5. It means to be free from apologising to anyone

6. No recording of al-Kiraam al-Kaatibeen (angels)

7. And a concealment of one’s faults

And it is often said – silence is a beauty for the scholar and concealment for the ignorant one – i.e. one’s ignorance may be concealed by silence, until knowledge is gained whereby they gain the capacity and full right to speak well.

And truthful was the poet when he said,

Knowledge is beauty and silence is salvation

If you speak, then do not be excessive

If I ever regretted my silence just once

Then I have indeed regretted my speech a lot more

Excessive speech is abhorred to such an extent that people would shun a scholar and refuse to narrate from a person if he indulged in that. Ibn Hibbaan relates in his book Rawdhatul-uqalaa’ that ‘a group from the people of knowledge abandoned the narrations of those who were excessive in speaking about that which did not concern them: It is narrated from Umayah ibn Khalid from Sa’eed that he said to Hakam, ‘What’s wrong with you that you don’t narrate from Zaadhaan?’ He said,

‘He is excessive in his speech!’

The stories of the righteous predecessors who observed silence and were renowned for that are certainly many, but sufficient for us is al-Rabee’ ibn Kaytham – a scholar from the major Tabi’een (rahimahumullah). Ibrahim al-Taymi says,

“A companion of his who accompanied him for 20 years informed me that they had never heard him (al-Rabee’) err in his speech.”

He was known for his speaking little, even in the face of calamities and fitnah. Musa ibn Sa’eed narrates that when Husayn ibn ‘Ali (radhiallaahu `anhu) was killed, a man from the companions of al-Rabee’ said: “If al-Rabee’ was ever to speak, he will surely speak today!” So he went and entered in on al-rabee’ and informed him, whereupon al-Rabee’ looked to the sky and said,

“O Allâh! Creator of the heavens and the earth! All-Knower of the Ghayb (unseen) and the seen. You will judge between Your slaves about that wherein they used to differ.” [al-Zumar: 46]

‘Ajeeb (amazing).

May Allaah protect us and give us the strength to refrain from excessive speech and speaking about that which does not concern us. Ameen

__________

References

1. Abu `Amr 1Abdur-Rahman ibn `Amr al-Awzaa’ee, Imam and scholar of Fiqh in Shaam.

2. Rawdhatul-‘Uqalaa’ by Ibn Hibbaan

3. Reported by al-Tirmidhi, hasan Hadeeth

4. Reported by al-Tirmidhi, hasan sahih Hadeeth

5. Rawdhatul-‘Uqalaa’ pg. 39

6. Nuzhat al-Fudhalaa’ [1/248]

7. Abu Mu’tamir Mu’arriq ibn Mushmarij al-Basri al-‘Ijlee, from the Tabi’in of Basra

8. Tanbeeh al-Ghaafileen by Imam Abul-Layth al-Samarqandi

 

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We live in a culture where telling lies is acceptable under certain circumstances.  Jokes are laced with lies. To make lies seem more acceptable we even label some of them as "white lies". How many of us lie to extricate ourselves from difficulty or to get what we want?  We may lie to get married by lying about our age.  We lie to get a job by overstating our skills or experience.  We may lie to our children to get them to make excuses for us when we don't want to answer the phone or if we want them to listen to us and then wonder where did our children learn to lie? We may lie to our spouses that we do lower our gaze or that we don't waste their money when our actions "speak" otherwise?  How many of us lie even jokingly? How many of us think that telling lies is acceptable and won't harm anyone?

Abu Dharr (ra) narrated that, The Messenger of Allah (saws) was reclining amongst the Companions and he said to us:

"Shall I tell you the greatest of wrong actions?" We said, "Yes, Messenger of Allah". He answered: "To associate partners with Allah, to disobey your parents in an ill-mannered fashion..." and then he sat up as if to emphasize his words and said: "lying speech and bearing false witness, lying speech and bearing false witness..." and he went on repeating this until his voice faltered and we became concerned for his health". (Bukhari and Muslim)

According to the above hadith lying is not only a sin but a major sin which the Messenger of Allah (saws) emphasized by sitting up and repeating this over and over again, which he didn't do for the sin of shirk (associating partners with Allah swt) and which he didn't do for the major sin of disobeying parents.  Lying is such a huge sin that the Messenger of Allah (saws) mentioned it with shirk and whoever commits shirk and dies upon this will enter the hellfire forever.

Ayman ibn Khuraim (ra) related that once the Messenger of Allah (saws) stood to address the people and said, "People! False witness is equal to shirk!"  He repeated this three times and then recited: "So shun  the abomination of idolatory and shun telling lies" s22v30 (Ahmad)

Imagine that Allah swt has allowed you the opportunity to say your shahadaah and have the blessings of being a muslim...not just are you a muslim but you love Allah swt, you love His Messenger (saws), you love the Quraan, you love to seek knowledge...you love islam...you have never bowed infront of an idol and you would never worship anything other than Allah (swt)...but because you gave false witness and lied on the Day of Resurrection you will be treated like someone who committed shirk and be thrown into the hellfire!

The Messenger of Allah (saws) said: "The feet of the one who bears false witness will not move from his place until Allah commands him to be taken to Hell." (Al-Hakim)

In the first 21 ayats of surah baqarah Allah swt talks minimally about the believers and the disbelievers and instead focuses mainly upon the hypocrites.  Of these verses are those mentioned below:

They (think to) deceive Allah and those who believe, while they only deceive themselves, and perceive (it) not. In their hearts is a disease (of doubt and hypocrisy) and Allah has increased their disease. A painful torment is theirs because they used to tell lies. s2v9-10.

Of all the characteristic traits which lead to their receiving continuous painful punishment, Allah swt explains they were of those who used to tell lies.  And as telling lies leads to the hellfire and is a trait possessed by the hypocrites,  telling the truth is a trait of piety and leads to Paradise:

The Prophet (saws) said: "Truthfulness leads to piety, and piety leads to Paradise.  A person should be truthful until he is written down as truthful in the sight of Allah.  Lying leads to deviance and deviance leads to the Fire.  A person lies to the point that he is written down as a liar in the sight of Allah." (Riyad as Saliheen.)

So as tempting as it is to lie just that once, just to achieve something, even if it is something noble like getting married, or getting a job or getting your children to stop crying or your spouse not to have a melt down at your secret life, telling lies is a sin on the same level as major shirk, a trait of hypocrisy which can lead to the hellfire.

But the saddest consequence of lying is how it affects our relationship with The King of Kings Allah swt. That although our spouse trusts us, our children trust us, our work colleagues trust us...although our achievements seem exemplary and the people are impressed by our trustworthiness,  in reality, Allah swt the All Knowledgeable and All Aware judges us to be a liar. That we may have fooled the people but we haven't fooled Allah swt who knows everything.  And in my humble opinion there is a loss no greater than to loose our status and value in the sight of the All Mighty whose Admiration only the worthy and blessed compete for and the unworthy lose (may we all be prevented from experiencing such a loss).

 

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I will start working at a dealership showroom and it seems to me that most sales people are liars.

Let’s face it. Whether its business, keeping a relationship with your spouse, family, or your friends we can all agree trust is the single most important principle in order to maintain stability and comfort in your life.

From time to time, we forget we will be taken into account for how we used our tongues. Though many people are unaware of the seriousness of lying, we need to drill something into our hearts today and that is that we should always be aware of what we say before we say it. We don’t follow Pinocchio, we follow the Sunnah, let’s make it clear.

Of course we are not Angels, we are meant to be completely disciplined. In that case we have got to speak and live the truth, as many of us know even the hypocrites also say the Shahaadah (la ilaaha illa Allah), but what should separate you from the hypocrite is that you don’t just say the Shahaadah, you outright live it! Lying leads to more problems, you try to cover it up and you end up in a big mess.

You might think you got away with it, but you need to realize that Allah watches over everything. What’s strange is how people get so comfortable in lying or sinning and they laugh about it, as if they won’t be bought fourth on the Day of Judgment.

The reason why I decided to write about this was because I have seen consistently by looking at society that we like to over-exaggerate stories, sometimes we might even sugar coat them or we will just simply lie. Whatever the case, the point is we all have to develop Tawheed (the feeling of Allah’s Oneness) in our hearts. We have to constantly reaffirm our beliefs and keep ourselves in check, if you stay within good company, Inshaa'Allah (God Willing) they will help you. If not find some new friends.

What about April fools, is it haraam? What if someone says, 'I’m only joking'? Okay, is lying the same as joking? Our beloved Prophet Muhammad (s) would only joke if it was true. Like when the old woman came to him and she asked Prophet Muhammad (s) to make du'aa for her because she was old and wanted to go to heaven. He replied, “Old woman will not enter paradise”. When she heard this, she began crying, then he said, “Because all woman will enter paradise young”. Then she smiled, you see, that’s a real joke. Mashaa'Allah!

Let me quickly quote a verse in the Holy Quran “And do not say that of which you have no knowledge.” (17:36)

Also two serious hadeeth to wrap up my message, by our beloved Prophet Muhammad (s), “Truthfulness leads to piety and piety leads to the Paradise. A man should be truthful until he is written down as truthful with God. Lying leads to deviance and deviance leads to the Fire. A man will lie until he is written down as a liar with God.”

“If anyone has four characteristics, he is a pure hypocrite, and if anyone has one of them, he has an aspect of hypocrisy until he gives it up: whenever he is trusted, he betrays his trust; whenever he speaks, he lies; when he makes an agreement, he breaks it; and when he quarrels, he deviates from the truth by speaking falsely.”

So start watching what you say, if you’re having a problem, carry a mirror with you. May Allah help guard our mouths and give us the strength and intellect to enter Paradise.

And we don’t need lie detector tests, the Angels are recording everything!

Don’t lie like pinnochio, before you find that you are lying in the Grave...

 

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Today Muslims now suffer from two rampant diseases, though immunity from them is easy for those who are protected by Allâh. These two diseases are backbiting and tale-bearing. Backbiting (Gheebah) denotes maligning a person and speaking evil about any of his characteristics or deeds. Many Muslims today are not free from indulging in backbiting people and criticizing them, despite the fact that those backbiters themselves are not free from fault! They harm themselves aswell as those who listen to their backbiting, those who listen without denouncing them.

O Muslims! Allah depicts those who backbite their fellow Muslims in the most repulsive state, as eating the flesh of the dead body of one who is backbitten.

Your duty when you hear others backbite your brothers and sisters in faith is to be earnest in forbidding and stopping the backbiter and to defend the honors of Muslims, just as you would stop the one who eats from the flesh of a dead body infront of you. Allah, the Almighty, says, "O you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin. And spy not on each other, nor speak ill of each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it. But fear Allah, for Allah is Oft Returning, Most Merciful." (Al-Hujuraat: 12).      

A backbiter will be punished on the Day of Resurrection by ordering him to eat from the flesh of the dead bodies of those whom he backbit in the world, they will be presented as dead bodies in front of him. It was narrated in the Hadith relating the story of Mi'raaj (Ascent) that, "The Prophet (sallallahu'alayhi wasallam) passed by people with copper fingernails, with which they scratch their own faces and chests. He asked, 'Who are those, Jibreel?' It was answered, 'Those are the people who eat the flesh of other people and vilified their honor.' The Prophet (sallallahu'alayhi wasallam) then said, "O you who have declared faith with your tongues, but your hearts are not imbued with faith! Do not backbite Muslims, and do not search for their faults, for if anyone searches for their faults, Allah will search for his fault, and if Allah searches for the fault of anyone, He disgraces and exposes him in his house".

O Muslims! Sometimes when backbiters are advised to give up such bad habit, they plead innocence by stating that they are telling the truth. The Prophet (sallallahu'alayhi wasallam) was asked concerning backbiting, "Suppose that there are (these) actual faults in the one I am talking about?" The Prophet (sallallahu'alayhi wasallam) replied, "If what you say regarding your brother (in faith) is truth, then you will still be guilty of backbiting, but if what you say concerning him is untrue, you will be guilty of committing falsehood against him".

Hence, the Prophet (sallallahu'alayhi wasallam ) explained to his Ummah that backbiting denotes mentioning the real faults of a person. However, the worse evil is to backbite a believer by mentioning faults, which are not even in him. Imaam Ahmad, as well as the scholars who adopted his school (i.e. methodology), maintained that backbiting is one of the major sins. This gives a warning to Muslims to stop backbiting others and to be concerned with their own faults. Once a person finds a fault within his brother or sister in faith, he should advice him/her and guide them towards how to eliminate these fault rather than vilifying them. This is the requisite for establishing a real bond of brotherhood based on faith, and the torch that guides towards Islaam.

The other rampant disease is Nameemah (tale-bearing, or going around with calumnies), which denotes carrying the statements made against some people and transmitting such statements to those backbitten people, with the aim of spreading corruption and sowing enmity and hatred among people. This kind of Nameemah is considered the most grievous of all, and the one who is guilty of it is to incur torture in the grave, as well as the torment of the Fire of Hell. The Prophet (sallallahu'alayhi wasallam) said, "No talebearer shall ever enter Paradise." The Prophet (sallallahu'alayhi wasallam) also once passed by two graves and said,

"They (the dwellers of these graves) are now being tortured due to something which was not difficult to resist: One of them neglected cleansing his genitals after urinating and the others used to carry tales."

O Muslims! Anyone, to whom a report is carried of someone vilifying him/her, should condemn such an act and forbid the tale-carrier from persisting in his sin. He should also sort out such a talebearer for, just as the talebearer carries tales of people to him, he most likely carries tales regarding you to other people. Allah the Almighty says,

"Heed not the type of despicable man, ready with oaths, a slanderer, going about with calumnies." (Al-Qalam: 10 -11).     

May Allah guide you and I to the best of manners and deeds and keep us away from bad manners. May he guide us to His straightforward path, for He is Most Bounteous, Most Generous.

May Allâh bless our Prophet Muhammad (sallallahu'alayhi wasallam), his family and his Companions.

 

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The Tongue Expresses what is in the Heart

The most important part of the body is the heart, as has been mentioned by our noble Prophet M uhammed (sallallahu'alayhi wasallam), “Indeed there is a piece of flesh in your body that, if it is sound, then the whole body will be sound, and if it is corrupt then the whole body will be corrupt. Indeed it is the heart.” (Sahih al-Bukhari [1/49] & Sahih al-Muslim [1599])

The heart is thus the port where all actions stem, whether good or evil. If the heart is good then the actions will be sound and if the heart is corrupt then the actions will be bad. The heart is the place where Allah scans, as the Messenger of Allah (sallallahu'alayhi wasallam ) says, “Allah does not look at your bodies nor your faces but he scans your heart and actions.” (Sahih al-Muslim [4/6221])

As for the heart, Allah has commanded us to love Him and His Messenger, to love the righteous people, to love that which Allah loves and to hate all which Allah hates. The tongue acts accordingly, because...the tongue expresses what is in the heart.

If a person is good, it reflects in their speech. Allah has made it very easy for the tongue to move, infact a person’s tongue moves much more in comparison to his limbs. So if a person is not careful about what he says, even a single saying of his can invalidate his actions. It is for this reason that the whole body warns the tongue saying, “Fear Allah concerning us, for we are (dependant) upon you. If you are upright then we will be upright and if you are corrupt then we will be corrupt.” (Sunan at-Tirmidhi (1912), Mishkaat (4838) and Riyaadh as-Saleheen (2/1521)

And at the same time, the tongue is a great blessing from Allah. If we look at the animals, who are unable to speak, we realize the importance of this great tool of communication.

The gratitude that we can should show for this great blessing can include using the tongue for Allah's obedience, reading the Qur'aan, seeking beneficial knowledge, enjoining good and forbidding evil. The prohibitions of the tongue are that you do not lie, abuse, use foul language, backbite and slander.

Allah says in the begining of Soorah al-Mumineen, {Indeed successful are the Believers, those who in their prayer have Khushoo’ (fear of Allah) and those who refrain from vain talk.} (Soorah Mumineen: 1-3)

Here Allah mentions that refraining from vain talk is a sign of the successful believers. Allah also mentions refraining from vain talk after he mentions al-Khushoo’. This is because too much talk makes the heart hard. In truth, it is not possible to reach the level of Khushoo’ (fear of Allah) unless one refrains from vain talk.

Imaam an-Nawawee (rahimahullah) mentions,

“Know it is incumbent upon all to guard their tongues from most speech, except a word that has some benefit in it....” - (Kitaabul-Adhkaar)

And for those who take heed there is a constant reminder in the verse, {Not a word is said except that there is a watcher by him ready to record it.} (Soorah Qaf (50):18)

The Messenger of Allah, Muhammed (sallallahu'alayhi wasallam) said, “Whoever believes in Allah and the Last Day should speak good or keep silent.”

Imaam ash-Shafiee (rahimahullah) said,

“If you wish to speak then it is upon you to think before you speak. If you think there is good in it then speak and if not then do not speak.”

The earlier mentioned Qur'aanic verses, aHaadeeth (Prophetic Narrations) of our noble Prophet and advice by the Scholars of Islaam all stand as a guide for those searching for pure speech and salvation from vain talk.

Therefore, before we talk, we must ask ourselves:

? Will this saying of mine please Allah?

? Will this saying of mine bring me closer to Allah?

? Does this saying earn with it obedience to Allah?

If yes, then speak, otherwise one should remain silent.

Guarding The Tongue From All Disobedience

The Messenger of Allah (sallallahu'alayhi wasallam) said, “Guard your tongue, stay in your homes and weep over your sins." (Related by Ibn Mubarak in az-Zuhd (no.134), Musnad Ahmed bin Hambal (5/259), Sunan at-Tirmidhi (2531) and authenticated by al-Albaanee in as-Saheehah (no.890)

Also the Messenger of Allah (sallallahu'alayhi wasallam) said, “Most of the sins of the children of Aadam are from the tongue.” (At-Tabaraanee (3/87/1-2). Authenticated by al-Haafidh al-Mundhiri in al-Targheeb (4/8)

The Prophet (sallallahu'alayhi wasallam) said, “Allah has forbidden for you,

And Allah has hated for you,

Abu Moosa al-Asharee (radiAllahu' anhu) said, “O Messenger of Allah, which of the Muslims are better?”

The Messenger of Allah said, “Those who do not harm the Muslims with their tongues and hands.” (Saheeh al-Bukhari (1/10) and Saheeh al-Muslim (1/64)

Sahl ibn Sa’ad (radiAllahu' anhu) reported that the Messenger of Allah said, “Whoever guards what is between his jaws and legs, I shall guarantee him paradise.” (Saheeh al-Bukhari (8/481). A similar narration can be found in Muwatta of Imam Malik (56/11) and Sunan at-Tirmidhi)

Most of the Residents and Inmates of the Hellfire

When the Companion of the Prophet, Mu’adh ibn Jabal (radhiAllahu'anhu) asked the Prophet (sallallahu'alayhi wasallam) regarding that which would entitle him to enter Paradise and save him from the hell-fire, he (sallallahu'alayhi wasallam) mentioned the pillars of Islam and informed Mu’aadh of the importance of the night prayers and of Jihaad. He (sallallahu'alayhi wasallam) then said, “Should I not inform you of the sheet anchor of all this?”, and then took hold of his tongue and said, “Exercise restraint on it.” Mu’adh (radiAllahu' anhu) enquired, “O Messenger of Allah, will we be held responsible for what we say with it!?”

Thereupon, the Messenger of Allah said, “Mu’adh, will anything else besides (irresponsible) talk cause the people to be thrown in the Hell-Fire upon their faces?” (Sunan at-Tirmidhi and Riyaadh as-Saaliheen (2/1522)

Therefore, a Muslim must beware and learn to imprison the tongue from vain talk, for the Messenger of Allah (sallallahu'alayhi wasallam) said, “Every saying of the children of Aadam is cursed, except for the enjoining good and forbidding the evil or for the remembrance of Allah.” (Sunan at-Tirmidhi)

And “The world and all that it contains is cursed, except for the remembrance of Allah and what supports it, and a scholar and a student.” (Sunan Ibn Majah (no.4112) and and authenticated by Sheikh al-Albani in Saheehul-Jaami’ (no.3414)

Abu Hurairah (radiAllahu' anhu) from the Prophet (sallallahu'alayhi wasallam) that, “From the good Islaam of a man, is that he leaves that which does not benefit him.” (Musnad Ahmed bin Hambal (4/132), Sunan at-Tirmidhi, Sunan Ibn Majah, al-Baihaqi in Shu’ab al-Imaan)

Imaam Ahmad (rahimahullaah) mentioned in his Musnad on the authority of Anas (radiAllahu ‘anhu) who relates that the Prophet (sallallahu'alayhi wasallam) said “The eemaan of Allah’s servant will not be upright until his heart is upright and his heart will not be upright until his tongue is upright.” (Also mentioned in al-Mundhiri (3/234) and al-Iraqee in al-Ihya (8/1539)

One Word! ! SubhaanAllaah.

Abu Hurairah (radiAllahu'anhu) said that he heard the Messenger say, “Indeed a servant (worshipper of Allah) may say a word which he doesn’t realize and it will make him fall into the fire further than the East and the West.”

Abu Hurairah (radiAllahu' anhu) also reported that the Prophet (sallallahu'alayhi wasallam) said, “Indeed a servant may say a word from which Allah’s pleasure is gained and the servant does not realize it, Allah will raise him up levels. Indeed a servant may say a word from which Allah’s displeasure is gained and he does not realize it, Allah will put him in Jahanam due to it.” (Saheeh al-Bukhari (8/485), Al-Muwatta (56/6) and in Saheehul-Jaami’ of al-Albaani)

Imaam Ahmed (rahimahullaah) along with at-Tirmidhi, an-Nasaai and Ibn Majah record a Hadeeth on the authority of the Sahabee, Fujani (radiAllahu' anhu) who said, “O Messenger of Allah tell me something that I may be firm upon?”. He (sallallahu'alayhi wasallam) answered, “Say, My Lord is Allah and then be upright concerning it.”

He (Fujani) asked, “What is the thing that you fear for most.” The Messenger of Allah (sallallahu'alayhi wasallam) took hold of his tongue and said, “This!” (Musnad Ahmed bin Hambal, Sunan an-Nasaai, Sunan Ibn Majah and Sunan at-Tirmidhi)

Backbiting (Gheebah)

Allah says in the Qur'aan, {Do not backbite each other, would any of you wish to eat the flesh of your dead brother, no rather you hate it!!} (Soorah Hujarat :12)

The Messenger of Allah once asked his Companions, “Do you know what is backbiting?” They said, “Allah and His Messenger know best.” He (sallallahu'alayhi wasallam) said, “To mention about your brother that which he hates.”

They said, “What if that which we say about our brother is true?” He (sallallahu'alayhi wasallam) said, “If there is in him what you say about him then that is backbiting, and if you say of him that which is not true then you have slandered him.” (Saheeh al-Muslim (4/6265), Sunan Abu Dawood (3/4856) and al-Muwatta (56/10)

The Prophet (sallallahu'alayhi wasallam) vigorously opposed all aspects of backbiting, even when it appeared in his own family. For example, once a woman visited 'Aa'ishah (radiAllahu' anha) and when the woman got up to leave, 'Aa'ishah (radiAllahu' anha) made a sign with her hand indicating to the Prophet (sallallahu'alayhi wasallam) that the woman was short of stature. The Prophet immediately chastised her, saying, “You have backbitten!” and in another narration, “You have said a saying that if mixed with the sea it would change its color.” (Mentioned in Ibn Jareer in Tafseer al-Qur'aan al-Adheem, vol.4, p.328 (30) and Sunan Abu Dawood (3/4857)

Abu Bakra (radiAllahu' anhu) reports that the Messenger of Allah (sallallahu'alayhi wasallam) said, in his khutbah (sermon) on the day of Nahr, “Indeed the blood, property and honor are sacred to you, like the sacredness of this day (‘arafah), like the sacredness of this place, like the sacredness of this month; Have I conveyed the message?” (Saheeh al-Bukhari (1/105) and Saheeh al-Muslim (2/2803) This is only a part of a lengthy narration.)

And by Allah he (sallallahu'alayhi wasallam) has conveyed the message, hence we must guard the right of our fellow Believers.

Tale-Carrying (Nameemah)

Allah says in the Qur'aan, {Woe to every slanderer and backbiter.} (Soorah Humazah:1)

The Messenger of Allah (sallallahu'alayhi wasallam) said, “The Gossip-monger will not enter paradise.”(Saheeh al-Bukhari (8/82), Saheeh al-Muslim (1/187) and Musnad Ahmed bin Hanbal)

The Messenger (sallallahu'alayhi wasallam) passed by two graves and said, “They are being punished. As regards one of them then he used to go around gossip-mongering and as regards the other then he was not careful while urinating.” (Saheeh al-Bukhari (1/215) and Saheeh al-Muslim (1/575)

On the authority of Saeed ibn Zayid that the Messenger of Allah (sallallahu'alayhi wasallam) said, “Indeed the lowest form of usury is to prolong the speech about the honor of a Muslim without justice.” (Sunan Abu Dawood (3/4858)

Overcoming the evil habit of backbiting

Firstly, as Imaam an-Nawawee (rahimahullaah) stated, one should remember the punishment of Allah. One must remember that Allah is the Lord of the heavens and the earth. He is the One, aware of every saying, at every time. If one remembers this, it is only natural that one will be modest and shy and will prevent him from speaking about someone else in an ill-manner. We need to realize that when one of us is hurt, when something wrong is said about the creation, then Allah is the All-Seeing and All-Hearing.

Secondly, we should reflect on the Qur'aanic verse, {Do not backbite each other, would any of you wish to eat the flesh of your dead brother, no rather you hate it!!} [Soorah Hujarat :12]

And we surely hate even the thought of it.

Thirdly, fear that your own faults would be revealed, as the Messenger of Allah (sallallahu'alayhi wasallam) said,“O you who believe with your tongues, yet eeman (faith) has not entered your hearts. Do not backbite the Muslims, nor follow their faults. For he who follows others faults then Allah will declare (disclose) his faults and he whom Allah reveals his faults, then Allah disgraces him in his own house.” (Sunan Abu Dawood (3/4862) and and authenticated by Sheikh al-Albani in Saheeh Jaami’ Sagheer)
Fourthly, take the advice of the pious scholars of Islaam, among them ….

Umar ibn Khattab (radiAllahu' anhu) who said,

“Be caution in remembering people (in an evil manner) for it is an illness and be in the remembrance of Allah for it is a medicine.”

A man came to al-Hasan al-Basri (rahimahullaah) and said that he had heard that al-Hasan al-Basri had backbitten him. Upon this he (rahimahullaah) said,

“Who are you that I may give you my rewards?”

Fifth, and the most important thing to keep in mind is that there is a great reward to refrain from backbiting, as the Messenger of Allah (sallallahu'alayhi wasallam) said, “Whoever protects the honor of his brother in his absence, Allah will protect his face from the Fire on the Day of Judgment.” (Sunan at-Tirmidhi and and authenticated by Sheikh al-Albani in Saheeh Sunan at-Tirmidhi (2/1575)

Exceptions to Backbiting

There are a few exceptions to backbiting which the scholars have clarified.

Among them are,

• Oppression: If one has been harmed or one’s property has been unlawfully taken away by another, and this person goes to the ruler or judge in order to seek justice, this is not backbiting.

• Changing the Munkar (abomination): If one finds a person involved in evil actions or innovations, and one is unable to correct his Munkar. It is allowed to seek the help of a more knowledgeable person, even if it mean defining the Munkar of the evil-doer or innovator.

• Seeking a Fatwah (religious verdict): For example, there is a dispute between a husband and his wife, and if either of them seek the advice of a religious scholar, then this situation is exempt from backbiting.

• Warning a Muslim from evil: For example, if a fellow Muslim is going to do a business with an dishonest person or if a Muslim is unaware that the person to whom he is marrying his daughter to, is an unreligious person; then to advice and guide him is exempt from backbiting.

• Advising against innovators and sinners: If a innovator is openly involved in spreading his innovative beliefs or a sinner remorselessly declares his sin and is thus being a bad example for others; then warning others against him is allowed. But if he commits a sin secretly and as such harms just himself, to openly declare his sins is still strictly prohibited.

Remember

The Messenger of Allah (sallallahu'alayhi wasallam) said, “Do not nurse a grudge (against a Muslim) and do not outbid him for raising the price and do not nurse aversion (strong dislike) or enmity and do not enter into a transaction when others have entered into that transaction and be as fellow-brothers and servants of Allah. A Muslim is the brother of another, he neither betrays (or deceives him), nor humiliates him, nor looks down upon him. Piety is here (and while saying so) he pointed towards his chest three times. All things of a Muslims are inviolable for his brother in faith, his blood, his wealth and his honor.” (Saheeh al-Muslim (4/6219), part of the wording being that of Sunan Abu Dawood (3/4864)

He (sallallahu'alayhi wasallam) also said, “No (Muslim) man will desert a man who is a Muslim in a place where his respect may be violated and his honor aspersed without Allah deserting him in a place where he wishes help; and no (Muslim) man who will help a Muslim in a place where is honor may be aspersed and his respect violated without Allah helping him in a place where he wishes his help.” (Sunan Abu Dawood (3/4866) and and authenticated by Sheikh al-Albani in Saheeh Jaami’ Sagheer)

 

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Backbiting – mere words – but they are words that bring upon the one who utters them shame and ignominy and may even consign him/her to the hellfire. Such a person has given in to his vain desires and succumbed to his destructive tendencies.

The Prophet (peace be upon him) said, “A man might speak a word without thinking about its implications, but because of it, he will plunge into the Hellfire further than the distance between the east and west.” [Sahîh al-Bukhârî (6477) and Sahîh Muslim (2988)]

A Muslim utters a word whereby he describes his fellow Muslim in a negative way – either explicitly or implicitly – and it plunges the speaker into clear and evident loss. And what could be a greater loss than for a person to say something that does nothing for him but rob him of his blessings and good deeds? Then, if his good deeds run out on the Day of Judgement, the sins of the one he has backbitten are taken from that person and foisted upon the speaker until he is hurled due to it into the hellfire. So many Muslims utter a mere word upon their tongues thoughtlessly, without any consideration, and without thinking that he/she will actually be taken to task for it.

Once Mu`aadh b. Jabal, the illustrious Companion, asked the Prophet (peace be upon him) to inform him of some good work that would admit him into Paradise and distance him from the Hellfire. The Prophet (peace be upon him) mentioned to him the virtues of many good deeds, then said, “Shall I inform you of the foundation of all of that?”

Mu`aadh replied, “Certainly.”  The Prophet (peace be upon him) took hold of his own tongue and said, “Restrain yourself from this.” 

Mu`aadh then asked, “O Prophet of Allah! Are we held to task for the things that we say?”

The Prophet (peace be upon him) replied, “May your mother be bereaved of you, O Mu'aadh! Does anything topple people headlong into the Hellfire save the harvests of their tongues?” [Sunan al-Tirmidhî (2616) and Sunan Ibn Mâjah (3973)]

The Prophet (peace be upon him) also said, “Whoever can guarantee to me what is between his two lips and what is between his two legs, I can guarantee for him Paradise.” [Sahîh al-Bukhârî (6474)]

The Prophet (peace be upon him), when he said, “what is between his two lips” was alluding to the words that a person speaks. To guarantee it means to only speak what Allah is pleased with. When he said “and what is between his legs” he was alluding to sexual relations, meaning that the person guarantees that he will not engage in any unlawful sexual activity outside of marriage that is prohibited by Allah.

Backbiting can be defined as the utterance of words whereby one mentions his fellow Muslim in a bad way or mentions him in a manner that he would be displeased with. It is called backbiting because a person generally berates another person in the other person’s absence.

The Prophet (peace be upon him) defines backbiting in the following way, and his definition is obviously preferred over any other. He said, “Do you know what backbiting is?”

They said: “Allah and His Messenger know best.”

He said, “It is to mention about your brother something that he would dislike having mentioned about him.” [Sahîh Muslim (2589)]

Al-Nawawî comments [al-Adhkâr]:

Mentioning about your brother something that he would dislike includes what concerns his body, his religious practice, his worldly station, his physical appearance, his moral character, his wealth, his parents, his children, his spouse, his servant, his clothing, his activities, his smiles and frowns and anything else that pertains to him. It does not matter if you mention it explicitly by word or implicitly by indication or a gesture… This includes the likes of saying “O Allah, pardon us all!” “O Allah, forgive us!” “Allah keep us safe!” All of this is backbiting.

The Prophet goes on in the same hadîth to explain the difference between backbiting and slander. He said, “It is to mention about your brother something that he would dislike having mentioned about him.”

Someone enquired: “O Messenger of Allah! What about if what I said about him is true?”

He replied, “If what you said about him is true, then you have backbitten him. If what you said about him is false, then you have slandered him.” [Sahîh Muslim (2589)]

Slander is a false statement of enormous sinfulness deserving of severe punishment. Allah says, {And those who malign believing men and women undeservedly bear upon themselves the guilt of slander and a manifest sin.} [Sûrah al-Ahzâb: 58]

Al-Hasan al-Basrî said,

“Backbiting has three manifestations, all of which are discussed in Allah’s Book. They are: backbiting, tale-telling, and slander. As for backbiting, it is to say about your brother something that is true about him. Tale-telling is to say something that you have heard about him. Slander is to say about him what is not true.”

The prohibition of backbiting

Backbiting is prohibited in Islam. This is a point of consensus among all Muslims, as mentioned by al-Nawawî. Al-Qurtubî says that it is agreed upon that backbiting is a major sin, because of the severe threats of punishment levied by the Qur’aan and Sunnah against the one who perpetrates this sin.

Evidence from the Qur’aan

1. Allah says: {O you who believe! Shun much suspicion; for lo! some suspicion is a crime. And spy not, neither backbite one another. Would one of you love to eat the flesh of his dead brother? You would abhor that. And keep your duty (to Allah). Lo! Allah is Relenting, Merciful.} [Sûrah al-Hujurât: 12]

Ibn `Abbaas comments on this verse, saying,

“Allah prohibits backbiting a believer with the least thing, just as he prohibits eating carrion.”

Abû Ya`laa discusses the comparison that this verse makes between backbiting and eating carrion, saying,

“This emphasizes just how prohibited backbiting is. Eating the flesh of the dead is severely proscribed. It is also something for which people have a natural abhorrence, and people should have the same loathing for backbiting as they have for eating such flesh.”

2. Allah says: {O you who believe! Let not some men among you deride others who may be better than they (are), nor let women (deride) women who may be better than they are; neither defame one another, nor insult one another by nicknames. Evil is a bad name after faith.} [Sûrah al-Hujurât: 11]

Ibn Kathîr, in his commentary on this verse, says about Allah’s words nor defame one another,

Sneering and defamation of people is condemnable and accursed behavior. Allah says: {Woe to every sneering defamer.} [Sûrah Humazah: 1] Sneering is carried out through one’s actions and defamation is carried out through one’s words.

Al-Shinqeetee says,

“Sneering is by way of action, like rolling one’s eyes or making a show of contempt or derision. Defamation takes place by way of one’s words and includes backbiting.”

3. Allah says: {Woe to every sneering defamer.} [Sûrah Humazah: 1]

We have already discussed its meaning. We should note that he verse starts off by proclaiming woe upon those people. The Arabic word used here is wayl. It is a word that implies a threat, conveying the meaning of debasement, punishment, and perdition. Wayl is also the name of a valley in Hell that Allah has set aside for sinners who are obstinate in their sinfulness and for unbelievers who are also wanton sinners.

4. {Neither obey thou each feeble oath-monger; detractor, going about with slander.} [Sûrah al-Qalam: 10-11]

Al-Shawkaanî describes the “detractor” mentioned in the verse to mean one who goes about backbiting people.

Ibn Taymiyah says concerning this verse,

“(It tells us) that the liar and oath-invoker are not to be obeyed, telling us by implication not to conduct ourselves in the same manner. Indeed, prohibiting the acceptance of the words of those who exhibit shameful moral conduct is a more eloquent and emphatic reprimand than to merely prohibit the conduct itself.”

Evidence from the Sunnah

1. The Prophet (peace be upon him) said: “Your blood, your property and your honour are sacred to you like the sacredness of this day in this place in this month.” [Sahîh al-Bukhârî (1741) and Sahîh Muslim (1679)]

Ibn al-Mundhîr makes the following observation,

“The Prophet (peace be upon him) had prohibited backbiting in his farewell address to his followers, linking its prohibition to the prohibition of transgressing against another’s life or property. Then he emphasized how prohibited it is by declaring its prohibition to be as the sacredness of the sacred land and the sacred month.”

2. The Prophet (peace be upon him) said, “One of the greatest of the major sins is to stretch out one’s tongue without right against the honor of a Muslim.” [Sunan Abî Dâwûd (4877)]

3. `Aa'ishah relates that she said to the Prophet (peace be upon him), “It should tell you enough about Safiyyah that she is short.”

To this he replied: “You have said a word that if it was to be mixed with the water of the sea, it would contaminate it.” [Sunan al-Tirmidhî (2502) and Sunan Abî Dâwûd (4875)]

Al-Mubaarakfooree, in his commentary on this hadîth, writes,

“It means that backbiting, if it were something that could be mixed with the water of the sea, it would noticeably contaminate it in spite of the vast and copious amount of water that the sea contains. How then is it going to be when it is mixed with our paltry good deeds?"

4. Two Companions once criticized a man who had been punished for committing adultery. The Prophet (peace be upon him) was traveling and he passed by the carcass of a donkey. He said, “Where are those two people? Get down and eat from the flesh of this donkey!”

They said: “O Prophet of Allah! Who would eat this?”

He said: “What the two of you have recently done by defaming the honor of your brother is far worse than eating from this.” [Sunan Abî Dâwûd (4428)]

Some words of the Pious Predecessors

Amr b. al-`Aas, while traveling with his companions, once passed by the dead, rotting body of a mule and said,

“I swear by Allah, it is better that one of you should eat from this until he fills his stomach than for him to eat the flesh of a Muslim.”

Ka`b al-Ahbaar said,

“Backbiting nullifies a person’s good deeds.”

Al-Hasan al-Basree said,

“I swear by Allah, backbiting is swifter in consuming the religion of a Muslim than a gangrenous infection is in consuming the human body.”

Sufyaan b. `Uyaynah said,

“Backbiting is worse than a debt. A debt can be paid out, but backbiting cannot.”

`Ali b. al-Husayn once heard two people engaged in backbiting and said,

“Keep away from backbiting, for it is the broth of the mongrels among people.”

Reasons why people fall into the sin of backbiting others

1. Weakness of faith and impiety make a person likely to speak thoughtlessly and carelessly and transgress against others when he speaks.

When `Â’ishah was accused of impropriety, her co-wife Zaynab bint Jahsh was asked about her. Zaynab said, “O Messenger of Allah! I safeguard my hearing and my sight. I know nothing but good.”

'Â’ishah later commented,

“She was my rival among the wives of Allah’s Messenger (peace be upon him). Allah restrained her by way of her piety.” [Sahîh al-Bukhârî (2661)]

2. Another reason that people participate in backbiting is on account of the company they keep. They backbite people to please their peers and acquaintances. Allah says, conveying to us the words of the denizens of Hell,

{We used to speak in vain with those who speak in vain.} [Sûrah al-Mudaththir: 45]

3. Another reason is hatred, enmity, and envy towards others. Ibn Taymiyah says,

“Some people are inspired by envy to backbite, and in doing so, combine between two ignoble traits: backbiting and envy.”

4. Love of the world and the pursuit of status and power make people backbite others. Fudayl b. `Iyâd said,

“No one has ever loved leadership without envying, transgressing, tracking down the faults of others, and loathing to hear anyone else mentioned in a good way.”

How to rid ourselves of this ignoble trait

1. We can protect ourselves from speaking ill of others by cultivating our fear of Allah and our sense of shame before our Lord. This can be achieved by reflecting often upon the verses of the Qur’ân and the hadîth of our Prophet (peace be upon him) that speak about Allah’s punishment, that encourage us to repent, and that warn us against evil deeds.

Allah says, {Or do they think that We do not hear their secrets and their private counsels? Indeed we do and our messengers are by them to record.} [Sûrah al-Zukhruf: 80]

The Prophet (peace be upon him) said, “Feel shame before Allah as you ought to feel shame before him. So guard the head and what it contains, guard the stomach and what you put in it, and think upon death and returning to dust.” [Sunan al-Tirmidhî (2458)]

2. We can reflect upon just how much we lose every time we utter some bad words about another person.

The Prophet (peace be upon him) once asked his Companions, “Do you know who is bankrupt?”

They replied, “The person among us who is bankrupt is the one who possesses neither money nor provision.”

The Prophet (peace be upon him) said: “The one who is bankrupt from among my followers is he who comes on the Day of Resurrection with prayer, charity, and fasting to his credit. However, he had insulted this person, struck that person, and seized the wealth of another, on account of which his good deeds will be taken from him. Then, if his good deeds are exhausted, the sins of those whom he wronged will be taken from them and foisted upon him and then he will be cast into the Fire.” [Sahîh Muslim (2581)]

3. A beneficial remedy that can help us to rid ourselves of this evil habit is to reflect upon our own shortcomings and work to improve ourselves. If we preoccupy ourselves with our own faults, we will not find time to worry about the faults of others. We should fear that if we speak about someone else’s shortcomings, that Allah might punish us by afflicting us with the same.

Al-Hasan al-Basrî said,

“We used to remind one another that whoever faults his brother on account of a sin and he had repented for it will be punished by Allah by falling into it himself.”

Abû Hurayrah said,

“One of you sees the dust in his brother’s eye but fails to see the crud in his own.”

4. Keeping to the company of righteous people and avoiding bad company helps us to avoid backbiting.

The Prophet (peace be upon him) said, “The likeness of a good companion and a bad companion is that of a person carrying musk and another who works the bellows. The person carrying musk might give you some of it or at the very least you will enjoy the pleasant scent. The person with the bellows will either singe your clothing or at least make you suffer from the bad smell.” [Sahîh al-Bukhârî (2101) and Sahîh Muslim (2628) and the wording is that of Muslim]

Al-Nawawî writes, commenting on this hadîth,

“It discusses the virtues of keeping the company of the righteous and people who carry out good works and possess good manners… It prohibits us from the company of people who engage in bad deeds and innovations, those who backbite others, and those who are habitually sinful and idle.”

5. A person who has a habit of backbiting others needs to make a firm and determined resolution to stop.

We can look at the example of Rasûl b. Wahb who said,

“I swore an oath that for every time I backbite someone, I would fast a day. This just wore me out, since I would backbite and fast. Then I resolved that for every time I backbite someone, I would spend one silver coin in charity. Then, for the love of money, I gave up backbiting.”

 

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If any of us hear gossip about one of our brothers or sisters, we are enjoined to oppose it, and correct the speaker- gently, politely, and with wisdom - to the best of our ability. This is in accordance with the various ways of changing a bad deed which were described by the Messenger of Allah, "Whoever of you sees an evil deed should change it with his hand [by acting], or if he cannot do that, then with his tongue [by speaking out], or if he cannot do that, then with his heart - and that is the weakest of faith." (Reported by Muslim (Kitab al-lman, No. 49).

The least of these is opposing the wrong deed in our hearts, which in this case should make us leave the gathering where the gossip is taking place.

Let us think about the words of Allah (swt): {When you see men engaged in vain discourse about Our Signs, turn away from them unless they turn to a different theme. If Satan ever makes you forget, then after recollection, do not sit in the company of those who do wrong.} [al-An'am 6:68]

The Messenger of Allah (SAAS) said, "Whoever defends the honour of his brother, this will be a protection for him from the Fire."

The Prophet (saws) also said, "Whoever defends his brother's honour in his absence, will be entitled to Allah's protection from the Fire." [Ahmad]

And "Whoever defends his brother's honour, Allah will protect his face from the Fire of the Day of Resurrection."[Al-Tirmidhi]

The Prophet (saws) also said,  "Whoever protects a Muslim from a hypocrite, (probably he said:) Allah will send an angel to protect his flesh from the Fire of Hell; and whoever accuses a Muslim of something, seeking to disgrace him, Allah will detain him on the bridge of Hell until he has been fully punished for what he said." [Abu Dawud]

Anecdotes on the Condemnation of al-Gheebah (gossip/backbiting)

1 - It is reported from al-Hasan al-Basri (may Allah have mercy on him) that a man said to him: "You have gossiped about me." He (al-Hasan) said,

"You have not reached such a position that you can control my Hasaanat!" [Translator's Note: The Islamic teaching is that the Hasanaat (rewards) of the one who gossips will be awarded to the victim.]

2 - Someone was told, "So-and-so has gossiped about you" - so he sent him a dish of dates, with the message,

"I heard that you had given me your Hasanaat as a gift, and I want to return the favour; please excuse me for not being able to pay back in full."

3 - It was reported from Ibn Mubarak (may Allah have mercy on him) that he said,

"If I were to gossip about anyone, I would gossip about my parents, for they have more right to my Hasanaat."

4 - Gheebah (backbiting) is the hospitality of the wrongdoer.

5 - `Amr b. al-`Âs, while traveling with his companions, once passed by the dead, rotting body of a mule and said,

“I swear by Allah, it is better that one of you should eat from this until he fills his stomach than for him to eat the flesh of a Muslim.” [Sahih al-Targhib at-Tarhib]

6 - A man mentioned something bad about another to his friend. His friend said to him, "Do you go out and fight against the Romans?" He said, "No." His friend asked: "Do you go out and fight against the Turks?" He said, "No." The friend said,

"The Romans are safe from you, and the Turks are safe from you, but your Muslim brothers are not safe from you!"

7 - If you are unable to do three things, then you must do three (other) things: if you cannot do good, then stop doing evil; if you cannot benefit people, then do not harm them; if you cannot fast, then do not eat the flesh of the people.

8 - The poet said:

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The definition of backbiting has been clearly explained in the hadeeth reported by Muslim (4/2001) upon the authority of Aboo Hurairah that the Messenger of Allaah (sallallaahu alayhi wa sallam) said,  “Do you know what backbiting is?” They said: “Allaah and His Messenger know best.” He said, “Mentioning your brother with that which he dislikes.” It was said to the Prophet (sallallaahu alayhi wa sallam): “Even if what I mention about my brother is true?” He (sallallaahu alayhi wa sallam) said,

“If what you have said concerning him is true, then surely you have backbitten him; and if what you said isn’t true, then surely you have slandered him.”

As for his statement, “You have slandered him.” An-Nawawi (commenting upon this in) (Sharh Muslim 16/142), said:

“It means: that which you have said about him was slander, and this is because it was false.”

Ibn Hajr said,

“The strongest position is that backbiting is specific to when the individual is absent. This is in compliance with the derivation of this word from its root. This is what the scholars of the Arabic language firmly state.”

Backbiting is Impermissible, Whether it is in Small or Great Amounts

It is reported in the Sunan of Aboo Daawood upon the authority of ‘Aa’ishah that she said: “O Messenger of Allaah, it suffices you that Safiyyah is such and such.” One of the narrators said, ‘She meant that she is a woman of short stature.’ So the Prophet (Salla Allaahu Alayhi wa sallam) said, “You have spoken a word that if it were mixed with the sea, it would pollute it.”

It is reported in the Saheehayn (Bukhaari and Muslim) on the authority of Aboo Bakrah who said that the Prophet (sallallaahu alayhi wa sallam) said, “Verily your blood and wealth is sacred just like the sanctity of this day, in this month of yours, in this land of yours.”

There comes in the Sunan of At-Tirmidhee upon the authirity of Ibn ‘Umar that he said, “The Messenger of Allaah (sallallaahu alayhi wa sallam) ascended the pulpit, and shouted out in a loud voice:

‘O people who have believed with their tongue but Eemaan has not reached their hearts! Do not harm the Muslims, do not revile them and do not reveal their faults. For surely, the one who follows the faults of his Muslim brother, Allaah will follow his faults; and if Allaah was to follow his faults, then He will expose him even if he was hidden in the deepest part of his house.’”(Saheeh al-Musnad 1/508)

It is reported in Sunan Aboo Daawood upon the authority of Anas Ibn Maalik who said, The Messenger of Allaah (sallallaahu alayhi wa sallam) said: “During the Mi`raaj (the Night of Ascension), I saw a group of people who were scratching their chests and faces with their copper nails. I asked, `Who are these people, O Jibreel?' Jibreel replied,

`These are the people who ate the flesh of others (by backbiting) and trampled upon people's honour.” (This hadeeth is authentic.)

Al Haafidh Ibn Katheer said in his tafseer (4/215),

“Backbiting is impermissible by unanimous agreement. The only exception to this is that speech which carries a greater overall benefit, as is the case with al-Jarh wa Ta’deel (recommendation and disparagement) and sincere advice. An example of this is the saying of the Prophet (sallallaahu alayhi wa sallam), at a time when a sinful individual sought permission to enter:

“Let him enter, what an evil man is the brother of this clan.”

Also the saying of the Prophet (sallallaahu alayhi wa sallam) to Faatimah bint Qais, when Mu’aawiyah and Aboo Jahm sought her hand in marriage, “As for Mu’aawiyah then he is poor, and as for Aboo Jahm then he is very hard on the women.”

Additionally, those cases that are similar to this, but apart from them, all the other types of backbiting are severely prohibited.”

The cases which are not deemed to be backbiting have been collected in the statement of the poet,

Dispraising is not backbiting in six cases:

(1) When voicing a grievance
(2) Describing and (3) warning
(4) Speaking about the one who openly sins
(5) For the one who seeks a religious fatwah
(6) And when seeking aid in removing an evil

The reference point for the two lines of poetry is Subul As-Salaam 1084.

The scholars have differed over whether or not backbiting is counted as being from amongst the major sins. Al Qurtubi has conveyed that there is a unanimous consensus that it is from the major sins.

However, Ibn Hajr mentioned that the author of “Ar-Rawdah” and “Ar Rafaa’ee” both have stated that backbiting is from the minor sins. Nevertheless, the evidences support the stance that backbiting is amongst the major sins. It is reported in Sunan Aboo Daawood upon the authority of Sa’eed Ibn Zayd that the Prophet (sallallaahu alayhi wa sallam) said,  “From the worst types of usury is violating the honour of a Muslim without any right.” (This hadeeth is authentic and is mentioned in As Saheeh Al Musnad (1/313)

Allaah says, {…Neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allâh. Verily, Allâh is the One Who accepts repentance, Most Merciful.} [Soorah Al-Hujuraat (49): 12] 

Is Backbiting Only in the Absence of the Individual?

That which is apparent from his saying (sallallaahu alayhi wa sallam), “Mentioning your brother with that which he dislikes”.

In our time, backbiting has become the enjoyment of many women, except for those whom Allaah has mercy upon. Hence, it is obligatory upon us that we submit to what our Lord has legislated.

{The only saying of the faithful believers, when they are called to Allâh (His Words, the Qur'ân) and His Messenger (Sallallaahu alayhi wa sallam), to judge between them, is that they say: "We hear and we obey." And such are the prosperous ones (who will live forever in Paradise). And whosoever obeys Allâh and His Messenger (Sallallaahu alayhi wa sallam), fears Allâh, and keeps his duty (to Him), such are the successful ones.} [Soorah an-Noor (24):51-52]

{But no, by your Lord, they can have no Faith, until they make you (O Muhammad (Sallallaahu alayhi wa sallam)) judge in all disputes between them, and find in themselves no resistance against your decisions, and accept (them with full submission.} [Soorah An-Nisa(4): 65]

{Say (O Muhammad (Sallallaahu alayhi wa sallam)) to these idolaters (pagan Arabs) of your folk]: Follow what has been sent down unto you from your Lord (the Qur'ân and Prophet Muhammad's Sunnah), and follow not any Auliyâ' (protectors and helpers, etc. who order you to associate partners in worship with Allâh), besides Him (Allâh). Little do you remember!} [Soorah Al-A’raaf(7):3]

And He said, {And whatsoever the Messenger (Muhammad (Sallallaahu alayhi wa sallam)) gives you, take it, and whatsoever he forbids you, abstain (from it), and fear Allâh. Verily, Allâh is Severe in punishment.} [Soorah Al- Hashr (59):7]

Let us not resemble the People of the Book by saying, ‘We hear and we disobey’ rather, let us say: 'We hear and we obey.’  Therefore, this issue of backbiting is a very dangerous subject indeed, as a person might fall into it without even being aware. So be careful! It is upon you us to repent to Allaah from this act.

The Way to Repent from Backbiting

Ibnul Qayyim said in his book ‘Al-Wabil As-Sayyib’ pg.113:

“It is mentioned that the Prophet (Salla Allaahu ‘Alayhi wa sallam) said: ‘The expiation for backbiting is to seek forgiveness for the person you have backbitten, and say: 'O Allaah, forgive us and him.’' 

Al Bayhaqi relates this hadeeth in ‘Ad Da’waat Al Kabeer’, and he states that there is a weakness in the chain of narrators.

The scholars have two opinions on this issue (i.e. the way to repent from backbiting); and these two opinions have been narrated upon Imaam Ahmad.

They are: Is it sufficient to repent from backbiting by seeking forgiveness for the one who has been backbitten? or is it mandatory to inform him and seek his pardon?

The correct position is that there is no need to inform him (i.e. the one who has been backbitten). It is sufficient to seek forgiveness and to mention him with good in the places where you have backbitten him. This is what Shaykhul Islaam Ibn Taymiyyah and others held to be the strongest opinion.

Those who have said it is necessary to inform him, hold backbiting to be similar to the rights that a person has when it relates to their wealth, but the difference between them is obvious. As for the rights related to a person’s wealth, then this is because the oppressed benefits when that which has been wrongfully taken from him is returned. If he chooses he can take it or if he chooses he can give it as charity.

When it comes to backbiting, then this isn’t possible as nothing results from informing the one who has been backbitten, except (an outcome) that is contrary to that what has been intended by the legislator. For surely the one who has been backbitten will harbour this in his chest. He will be harmed when he hears about what he has been accused of. This could possibly incite enmity between them, which would never be resolved. Anything that could lead to this, then there is no doubt that the wise legislator would not allow it or make it permissible, let alone make it an obligation or command it.

The Sharee’ah revolves around stopping harms and limiting them, not causing and adding to them. And Allaah knows best.”

End of his words-may Allaah have mercy upon him. There is nothing that could be added to the words of Ibnul Qayyim for he has spoken excellently and skilfully. (For further information) refer back to ‘Tafseer Ibn Katheer’ where he explains the saying of Allaah: {...Do not backbite one another...}

I will close the subject of backbiting with the saying of Al-Qahtaanee in his Nooniyyah pg.39:

"Do not busy yourself with (finding the) faults of others Whilst forgetting your own faults,
Verily these are two defective qualities"

 

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Allaah, the Exalted, says:

"Muhammad (sallallaahu ’alayhi wa sallam) is the Messenger of Allaah. And those who are with him are severe against disbelievers, and merciful among themselves. You see them bowing and falling down prostrate (in prayer), seeking bounty from Allaah and (His) Good Pleasure. The mark of them (i.e., of their faith) is on their faces (foreheads) from the traces of prostration (during prayers). This is their description in the Taurat (Torah). But their description in the Injeel (Gospel) is like a (sown) seed which sends forth its shoot, then makes it strong, and becomes thick and it stands straight on its stem, delighting the sowers, that He may enrage the disbelievers with them. Allaah has promised those among them who believe (i.e., all those who follow Islamic Monotheism, the religion of Prophet Muhammad (sallallaahu ’alayhi wa sallam) till the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty reward (i.e., Jannah).'' (48:29)

"And those who, before them, had homes (in Al-Madinah) and had adopted the faith, - love those who emigrate to them...'' (59:9)

Anas bin Malik (may Allaah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "There are three qualities whoever has them, will taste the sweetness of Eemaan: To love Allaah and His Messenger (sallallaahu ’alayhi wa sallam) more than anyone else; to love a slave (of Allaah) only for (the sake of) Allaah; and to abhor returning to infidelity after Allaah has saved him from it, as he would abhor to be thrown into the fire (of Hell)". [Al-Bukhaari and Muslim].

Commentary:
1. In this Hadeeth, the love of Allaah signifies the sweetness of Eemaan.

2. The love of Allaah and His Prophet (sallallaahu ’alayhi wa sallam) is the cornerstone of the faith. When it is said that this love should exceed one's love for everything else in the universe, it means that what is enjoined by Allaah and His Prophet (sallallaahu ’alayhi wa sallam) must be given preference over everything else, whether it is love for the wife, children, worldly interests, desires or whims. When there is a clash between the two, the former should be given preference over the latter.

Aboo Hurairah (may Allaah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "Seven are (the persons) whom Allaah will give Shade of His Thrown on the Day when there would be no shade other than His Throne's Shade:

1. A just ruler;
2. A youth who grew up worshipping Allaah;
3. A man whose heart is attached to Masjid;
4. Two persons who love and meet each other and depart from each other for the sake of Allaah;
5. A man whom an extremely beautiful woman seduces (for illicit relation), but he (rejects this offer by saying): `I fear Allaah';
6. A man who gives in charity and conceals it (to such an extent) that the left hand does not know what the right has given;
7. And a person who remembers Allaah in solitude and his eyes well up". [Al-Bukhaari and Muslim].

Commentary:

This Hadeeth mentions seven types of people whom Almighty Allaah provides special protection or His Throne's Shade. In some Ahaadeeth this blessing has also been promised for some noble actions over and above those which have been mentioned here. Some `Ulama' including As-Sakhkhaawi and Al-Haafidh Ibn Hajar [r] have given a list of seventy such actions. Imaam As-Suyuti [r] said: "The (present) Hadeeth mentions only seven qualities to bring into prominence their importance and also the importance of acting upon them'.

Aboo Hurairah (may Allaah be pleased with him) reported: Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, "On the Day of Resurrection, Allaah, the Exalted, will say: `Where are those who have mutual love for the sake of My Glory? Today I shall shelter them in My Shade when there will be no shade except Mine". [Muslim].

Commentary:

It should be borne in mind that the shade referred to in the Hadeeth is the shade of Allaah's Throne. Referring to this shade in the Arabic text as the Shade of Allaah, is similar to the `she camel of Allaah,' the `land of Allaah' `the house of Allaah' that are mentioned in the Qur'aan. 

378. Aboo Hurairah (may Allaah be pleased with him) reported: Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, "By Him in Whose Hand my soul is! You will not enter Jannah until you believe, and you shall not believe until you love one another. May I inform you of something, if you do, you love each other. Promote greeting amongst you (by saying As-salamu `alaikum to one another)". [Muslim].

Commentary:

In this Hadeeth, Islaam has been regarded as the medium of mutual love. This is the reason Muslims have been enjoined to greet each other regardless of acquaintance. It does not, however, mean that a Muslim will be a true believer or entitled to Jannah, by mere greeting. What it really means is that his faith will become meaningful only when it is supported by actions. Greeting is an Islamic custom and a practical form and demonstration of it. The combination of faith and its practice will take a Muslim to Jannah.

Aboo Hurairah (may Allaah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "A man set out to visit a brother (in faith) in another town and Allaah sent an angel on his way. When the man met the angel, the latter asked him, "Where do you intend to go?'' He said, "I intend to visit my brother in this town". The angel said, "Have you done any favour to him?'' He said, "No, I have no desire except to visit him because I love him for the sake of Allaah, the Exalted, and Glorious.'' Thereupon the angel said, "I am a messenger to you from Allaah (to inform you) that Allaah loves you as you love him (for His sake)". [Muslim].

Al-Bara' bin `Aazib (may Allaah be pleased with them) reported: The Prophet (sallallaahu ’alayhi wa sallam) said about the Ansaar: "Only a believer loves them, and only a hypocrite hates them. Allaah loves him who loves them and Allaah hates him who hates them". [Al-Bukhaari and Muslim].

Commentary:

The way the Ansaar or Helpers, faithfully served Islaam, Muslims and the Prophet (sallallaahu ’alayhi wa sallam), constitutes not only one of the brightest chapters of Islamic history but also makes them a model of excellent conduct and character. Almighty Allaah rewarded them for their devotion to Islaam with immense love for faith - the love which became a symbol of their faith and love for Allaah. Not only that, because of this devotion of the Ansaar, everyone who entertained jealousy and hatred against them was declared a hypocrite by Allaah. There were two famous tribes, namely Al-Aws and Al-Khazraj in Al-Madeenah. In the pre-Islamic days they were enemies to each other. When they embraced Islaam, they became close brothers. They welcomed the Muhajiroon (the Emigrants) with open arms and rendered every possible assistance to them. For this reason they were named 'Ansaar'. May Allaah be pleased with them, and they with Him.

Mu`aadh (bin Jabal) (may Allaah be pleased with him) reported: Messenger of Allaah (sallallaahu ’alayhi wa sallam) said, "Allaah, the Exalted, has said: `For those who love one another for the sake of My Glory, there will be seats of light (on the Day of Resurrection), and they will be envied by the Prophets and martyrs".  [At-Tirmidhi].

Commentary:

This Hadeeth tells us that Allaah will grant an exalted position to such people who love one another for His sake. "They will be envied by the Prophets and martyrs'' does not mean that they will be granted a place higher than even the Prophets because the highest position will be granted to the Prophets, as these are the best of Allaah's creation. These words simply draw our attention to the superiority and the exalted position those who love one another for Allaah's sake will have on the Day of Resurrection.

Aboo Idrees Al-Khawlaani (may Allaah had mercy upon him) reported: I once entered the Masjid in Damascus. I happened to catch sight of a young man who had bright teeth (i.e., he was always seen smiling). A number of people had gathered around him. When they differed over anything they would refer it to him and act upon his advice. I asked who he was and I was told that he was Mu`aadh bin Jabal (may Allaah be pleased with him) The next day I hastened to the mosque, but found that he had arrived before me and was busy in performing Salaah. I waited until he finished, and then went to him from the front, greeted him with Salaam and said to him, "By Allaah I love you.'' He asked, "For the sake of Allaah?'' I replied, "Yes, for the sake of Allaah". He again asked me, "Is it for Allaah's sake?'' I replied, "Yes, it is for Allaah's sake.'' Then he took hold of my cloak, drew me to himself and said, "Rejoice,! I heard Messenger of Allaah (sallallaahu ’alayhi wa sallam) saying, `Allaah, the Exalted, says: My love is due to those who love one another for My sake, meet one another for My sake, visit one another for My sake and spend in charity for My sake". [Maalik].

Commentary:

Besides the merit of mutual affection, contact and co-operation for the pleasure of Allaah, this Hadeeth tells us that one should disclose one's affection to him whom one loves. It also tells us that when a person is engaged in worship or daily round of recitation, his visitor should not sit before him so that his concentration is not affected. He should sit behind him and wait till he has finished his prayer. The Hadeeth also teaches us to approach someone from the front so as not to scare him.

Aboo Kareemah Al-Miqdaad bin Madikarib (may Allaah be pleased with him) reported: The Prophet (sallallaahu ’alayhi wa sallam) said, "When a man loves his brother (for Allaah sake) let him tell him that he loves him". [At-Tirmidhi and Aboo Dawud].

Commentary:

The wisdom behind informing someone that one loves him for the sake of Allaah, is to make him aware of the regard shown to him so that this will turn into mutual affection and will, therefore, promote cooperation with each other.

Mu`aadh bin Jabal (may Allaah be pleased with him) reported: Messenger of Allaah (sallallaahu ’alayhi wa sallam) held my hand and said, "O Mu`aadh, By Allaah, I love you and advise you not to miss supplicating after every Salaah (prayer) saying:

Commentary:

We learn from this Hadeeth the following:

1. It is commendable to inform those whom one loves for Allaah's sake, of this love.

2. The superiority of Mu`aadh [r].

3. It is commendable to say this Du'a after each obligatory Salaah.

4. It is commendable to seek Allaah's Help in order to discharge one's duties towards Allaah in the best possible manner.

Anas bin Maalik (may Allaah be pleased with him) reported: A man was with the Prophet (sallallaahu ’alayhi wa sallam) when another man passed by and the former said: "O Messenger of Allaah! I love this man (for Allaah's sake)". Messenger of Allaah (sallallaahu ’alayhi wa sallam) asked, "Have you informed him?'' He said, "No". Messenger of Allaah (sallallaahu ’alayhi wa sallam) then said, "Tell him (that you love him)". So he went up to the man and said to him, "I love you for the sake of Allaah;'' and the other replied, "May Allaah, for Whose sake you love me, love you.'' [Aboo Daawood].

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“When they see a person sinning, many brothers hate the sin and this is something correct, but they [also] hate the sinner, and then they deal with him harshly as someone who hates him would, like someone who wants to take revenge on him, and this is a huge mistake.

You must cure the sinner as a gentle doctor who treats a wound in order for it to heal does, he doesn’t treat the wound in order for it to get worse, so he treats this person with gentleness and a desire for good for him and out of mercy for him … this is how the scholars who nurture are, they look at the creation with a view to reform, not to seek revenge and out of hatred—I hate the sin which this person does, but this person is a believer so he is my brother, even if he fornicated and stole, he is still my brother, the believers are but brothers.”

(Majmoo’ Fataawaa wa Rasaa’il Fadilatish-Shaikh Muhammad ibn Saalih al-’Uthaimeen, vol. 27, pp. 311-312)

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Choking back tears, Dr Muhammad Taufiq paid a loving tribute to his “beloved wife and three beautiful children” who dedicated their lives to God by serving others.

Dr Taufiq was speaking after seven men and a youth were convicted of killing his family in an arson attack as they slept in their terrace home in Spinney Hills, Leicester.

The neurosurgeon was away working in Dublin when the fatal attack was launched, but had spoken to his family about an hour before they died.

Miraculously, three copies of the Koran, one belonging to his wife, Shehnila, and the others belonging to sons Bilal and Jamal, survived the inferno that engulfed their home.He showed them at a press conference held at the Hilton Hotel in Nottingham yesterday, shortly after the verdicts were returned.

Dr Taufiq also showed an envelope containing money raised by the family for a mosque project in Dublin which had also survived.

Talking of his family, Dr Taufiq said: “I can say they were really extra-ordinary people. They were very charitable. They had a strong concern for the welfare of others even before their own comfort.

“They had devoted their lives to a dream to give to others, the needy, the less privileged and the misguided. Four amazing human beings.”

He said his wife’s many good deeds included providing voluntary help and support to people in need.

Dr Taufiq said his daughter, Zainab, also did charitable work. He added that she was “always smiling and friendly to everyone in her school”.

Speaking of his elder son, he said: “Bilal was one of the most extraordinary, amazing and God-gifted people. At the age of 16, he was the editor of a religious magazine. He used to record his own religious songs.”

He also said Bilal had “memorised the whole of the Koran by heart”.

Of his younger son, Dr Taufiq said: “Jamal was a smiler who mixed with everyone. He made a number of friends both in his school and local community. He was nearly at the end of memorising of the whole of the Koran. He used to play football in goal and at Spinney Hill Park.”

The neurosurgeon said his wife had completed her five years of religious studies last year. Zainab was going to complete her studies this year. Bilal was in his first year of his Islamic theology course and Jamal was going to join the same course this year.

He said: “The ultimate goal of these four amazing people was to live and work together with a primary aim to serve community and humanity.”

Asked if he hated the defendants for what they did to his family, Dr Taufiq said: “I do not hate the people, but I hate the crime.”

He added: “They have not admitted what they have done. They have lied. They will have to live with that on their consciences for the rest of their lives.”

Dr Taufiq attended several days during the trial. He said it was important for him to have done so to seen the outcome.

He said: “I had to find out what happened.”

Dr Taufiq thanked many people who had helped and supported him throughout the past nine months, including Leicestershire Police, Victim Support and his colleagues in Dublin.

He added: “My thanks to all the communities in Leicester, Christians, Muslims, Hindus, Sikhs and so on. I have no family members in the UK, but now consider the whole of the country and people in Leicester as my family.

“Thank you to all those people all over the world who prayed for me and my family and keep us in their thoughts and prayer.

“My special thanks to all in the media who remained very much helpful and positive throughout this difficult time.”

Tomorrow he will read a victim impact statement to the court.

Source: Leicester Mercury.

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Personal branding through social media may help you build your professional network, but there will never be a replacement for a charismatic personality.

Napoleon Hill, author of "Think and Grow Rich"--one of the top-selling books of all time--wrote about the habits of the most likable people in his essay "Develop A Pleasing Personality," published in the forthcoming collection "The Science of Success."

He introduced his steps to having a "million-dollar personality" by explaining it was steel magnate Charles M. Schwab's charming demeanor that in the late 19th century elevated him from day laborer to an executive with a $75,000 salary and a frequent million-dollar bonus (astronomical numbers for the time).

Schwab's boss, the legendary industrialist Andrew Carnegie said "the yearly salary was for the work Schwab performed, but the bonus was for what Schwab, with his pleasing personality, could get others to do," Hill writes.

Here are Hill's 14 habits of people who are so likable that others go out of their way to help them:

1. They develop a positive mental attitude and let it be seen and felt by others.

It's often easier to give into cynicism, but those who choose to be positive set themselves up for success and have better reputations.

2. They always speak in a carefully disciplined, friendly tone.

The best communicators speak deliberately and confidently, which gives their voice a pleasing sound.

3. They pay close attention to someone speaking to them.

Using a conversation as an opportunity to lecture someone "may feed the ego, but it never attracts people or makes friends," Hill says.

4. They are able to maintain their composure in all circumstances.

An overreaction to something either positive or negative can give people a poor impression. In the latter case, says Hill, "Remember that silence may be much more effective than your angry words."

5. They are patient.

"Remember that proper timing of your words and acts may give you a big advantage over impatient people," Hill writes.

6. They keep an open mind.

Those who close themselves off from certain ideas and associate only with like-minded people are missing out on not only personal growth but also opportunities for advancing their careers.

7. They smile when speaking with others.

Hill says that president Franklin D. Roosevelt's greatest asset was his "million-dollar smile," which allowed people to lower their guards during conversation.

8. They know that not all their thoughts need to be expressed.

The most likable people know that it's not worth offending people by expressing all their thoughts, even if they happen to be true.

9. They don't procrastinate.

Procrastination communicates to people that you're afraid of taking action, Hill says, and are therefore ineffective.

10. They engage in at least one good deed a day.

The best networkers help other people out without expecting anything in return.

11. They find a lesson in failure rather than brood over it.

People admire those who grow from failure rather than wallow in it. "Express your gratitude for having gained a measure of wisdom, which would not have come without defeat," Hill says.

12. They act as if the person they are speaking to is the most important person in the world.

The most likable people use conversations as an opportunity to learn about another person and give them time to talk.

13. They praise others in a genuine way without being excessive.

"Praise the good traits of others, but don't rub it on where it is not deserved or spread it too thickly," Hill says.

14. They have someone they trust point out their flaws.

Successful people don't pretend to be likable; they are likable because they care about their conduct and reputation. Having a confidant who can be completely honest with them allows them to continue growing.

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The advice of 'Umar ibn al-Khattab (r) as narrated by Sa'eed Ibn Al-Musayyib (r):

"There's nothing more sufficient than when someone disobeys Allaah in dealing with you, you do nothing but obey Allaah in dealing with him. Place the affairs of your brother when they reach you upon the best of interpretations until there comes to you clarity which overcomes that. Do not think ill of a statement which comes from another Muslim if you can find a good interpretation for it. Whoever exposes himself to suspicion let him not blame those who then think badly of him, and whoever conceals his secrets, strength of choice will be in his hands.

Hold fast to truthful companions, live with them closely for they are a charm at times of ease and an aid at times of difficulty. Stick to the truth even if the truth kills you, and do not involve yourself with issues that don't concern you. Do not ask about things which haven't taken place for indeed, that which has already taken place is enough to preoccupy you from it! Do not seek help or take your affairs to someone who doesn't wish to see you succeed, and do not befriend the sinful lest you learn from his sins and evil.

Keep away from your enemy and be cautious of even your friend, except for the truthful and trusted friend. And no-one is trustworthy except him who fears Allaah.

Humble yourself at the graves:

 

Lower yourself in obedience and stand firm against disobedience. And when it comes to your affairs, seek counsel only from those who truly fear Allaah for indeed, Allaah says:

إِنَّمَا يَخْشَى اللَّهَ مِنْ عِبَادِهِ الْعُلَمَاءُ

"...Indeed, it is only those who have knowledge among His Slaves that truly fear Allaah." [al-Fatir:28] "

Source: Rawdhat al-'Uqala' (pg. 77-78].

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I have this tree analogy when I think of people in my life, be it friends, family, acquaintances, employees, co-workers, whomever...They are all placed inside what I call my tree test. It goes like this:

LEAF PEOPLE

Some people come into your life and they are like leaves on a tree. They are only there for a season. You can't depend on them or count on them because they are weak and only there to give you shade. Like leaves, they are there to take what they need and as soon as it gets cold or a wind blows in your life they are gone.

You can't be angry at them, it's just who they are.

BRANCH PEOPLE

There are some people who come into your life and they are like branches on a tree. They are stronger than leaves, but you have to be careful with them. They will stick around through most seasons, but if you go through a storm or two in your life it's possible that you could lose them. Most times they break away when it's tough. Although they are stronger than leaves, you have to test them out before you run out there and put all your weight on them. In most cases they can't handle too much weight.

But again, you can't be mad with them, it's just who they are.

ROOT PEOPLE

If you can find some people in your life who are like the roots of a tree then you have found something special. Like the roots of a tree, they are hard to find because they are not trying to be seen. Their only job is to hold you up and help you live a strong and healthy life. If you thrive, they are happy. They stay low key and don't let the world know that they are there. And if you go through an awful storm they will hold you up. Their job is to hold you up, come what may, and to nourish you, feed you and water you. Just as a tree has many limbs and many leaves, there are few roots.

Look at your own life. How many leaves, branches and roots do you have? What are you in other people's lives?

THANK ALLAAH FOR THE ROOTS!

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If you want to deal with hurtful relatives on the basis of justice, then it is permissible for you to respond in like to their unkind words, as Allaah says (interpretation of the meaning): "And if you punish (your enemy), then punish them with the like of that with which you were afflicted..." [al-Nahl 16:126].

But if you bear it with patience, that will be better for you, as Allaah says at the end of the same aayah (interpretation of the meaning): "... But if you endure patiently, verily, it is better for al-saabireen (the patient ones)." [al-Nahl 16:126]

If you want to turn enmity into love, then treat them well, if they treat you badly, as Allaah says (interpretation of the meaning): "The good deed and the evil deed cannot be equal. Repel (the evil) with one which is better, then verily! He between whom and you there was enmity, (will become) as though he was a close friend." [Fussilat 41:34]

The words, "The good deed and the evil deed cannot be equal" mean that there is a huge difference between the two. "Repel (the evil) with one which is better," means that when someone treats you badly, answer back with something better, as 'Umar (may Allaah be pleased with him) said: "There is no better punishment for the person who sinned by being bad to you, than your obeying Allaah by being good to him in return." (Tafseer Ibn Katheer).

A man came to the Prophet (peace and blessings of Allaah be upon him) and said: "O Messenger of Allaah, I have relatives with whom I try to keep in touch, but they cut me off; I treat them well, but they treat me badly; I try to be kind to them, but they are cruel to me." He said: "If you are as you say, it is as if you are putting hot ashes in their mouths. You will continue to have support from Allaah against them so long as you continue doing that." (Reported by Muslim, no. 2558)

Our advice to you, our sister, is to be tolerant and forgiving. Follow this advice. Especially if it is clear that they have room to regret and retract bad actions. Allaah tells us (interpetation of the meaning): " ... whoever forgives and makes reconciliation, his reward is due from Allaah..." [al-Shoora 42:40]

However, all of this does not prevent us from protecting ourselves from the evil and harm that such relatives may cause. If going to their houses, for example, will cause some kind of offence or harm, then the relationship can be limited to telephone calls, kind words, the occasional gift and so on. The relationship can be maintained at a distance, if being too close will cause problems.

We ask Allaah to guide us all, to help us not to bear any grudges towards anyone, and to treat one another properly. May Allaah bless our Prophet Muhammad.

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A real pitfall in life is when we begin to do Dhulm (oppression) to our own selves by over-thinking about an issue, magnifying its worth, allowing it to occupy the intricate elements of our hearts and minds...even though at the back of our minds we may know it's not that big of an issue after all in comparison to the many, many blessings Allaah (s) continues to shower upon us...and in comparison to how the real situation was before it was blown out of proportion and magnified by the mind... all because of overthinking about it.

In fact, it doesn't matter how big the issue is, that grudge and lingering, gnawing, stinging, burdensome pain that burdens within the heart and mind, doesn't deserve more thought than the marvellous creation of Allaah (s): The sky, the trees, the breeze, the falling leaves of autumn, the birds that fly without support, the fish that swim without drowning, the beating of the heart... which leads to the best thought processes a person can ever have, in unison with the beating of the heart: About the Creator, Allaah Almighty Himself.

Yet, the sad thing is we fail to realise that we do indeed have this option; the option of changing thoughts from being negative hungry monsters eating away at our happiness and contentment, to being thoughts that are metaphorically likened to ambassadors in a mission to strengthen our faith and reliance in Allaah (s).

More so, another principle we should bear in mind is that we aren't to combat bad with bad; we aren't to stoop to another's level, as that will be yet another trick of the devil himself. This doesn't mean we can't keep a distance from individuals we don't get along with, within the Islamic parameters by affording the rights a Muslim has over another Muslim. In fact, sometimes just by changing our approach to being less aggressive, abrupt, straightforward and rude, to being a bit more sensible, choosing a better way to phrase the issue, or if need be leaving it aside all together – one will find that peace and dignity will resonate supreme in one's conscious, leaving one free to fly in the remembrance of Allaah (s).

Furthermore, one has to be aware that backbiting and gossiping about such individuals is definitely not the solution and only adds to the problem. What do I mean? What I mean is that your situation will become worse - period. For example, if someone steals your money, that doesn't give you the right to steal his; in fact, both will be persecuted. In the same vein, if someone takes your right, that doesn't mean you now take his right in a cowardly fashion behind his back. An impermissible action doesn't render another impermissible action permissible – if you get my point. And remember sins never bring about contentment, they add to the problem. Rather, it's only the remembrance of Allaah (s) which brings about contentment.

الَّذِينَ آمَنُوا وَتَطْمَئِنُّ قُلُوبُهُم بِذِكْرِ اللَّهِ ۗ أَلَا بِذِكْرِ اللَّهِ تَطْمَئِنُّ الْقُلُوبُ

"Those who have believed and whose hearts are assured by the remembrance of Allah. Unquestionably, by the remembrance of Allah hearts are assured." [Ar-Ra'd [13]: Verse 28]

Rather, we must keep strong to our principles, live life happily knowing our Lord above watches, He knows our pains, He loves and cares for us, and only He can heal us. At times, as human beings, when we try to resolve such issues using the limited methods at our disposable, we tend to make things more difficult for ourselves and end up hitting our heads hard against a wall. People who have experienced this know what i'm talking about. This is different from seeking advice from another Allaah-fearing individual, and only divulging that which is necessary, without adding bits of unneeded information with the intent of feeling better about oneself by way of having a dig at that person behind their back.

If only we knew...

"Had Allah lifted the veil for His slave and shown him how He handles his affairs for him, and how Allah is more keen for the benefit of the slave than his own self, his heart would have melted out of the love for Allah and would have been torn to pieces out of thankfulness to Allah. Therefore if the pains of this world tire you, do not grieve. For it may be that Allah wishes to hear your voice by way of Du'a. So pour out your desires in prostration and forget about it and know, that verily Allah does not forget." – Imaam Ibn Al Qayyim.

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During the course of this journey, namely 'life', sometimes people's words and actions can leave a psychologically disturbing and detrimental effect on us for years to come. Such people may deem what they uttered maybe within a matter of a few minutes & the span of a short conversation to be light and insignificant, yet, what they fail to realise is the tremendous affect and impact such hurtful words may have on the other. Painful words may at times resonate within the victim's mind and heart for years to come, bringing about stinging grudges to the point that some have suffered from certain depressing complexes, unrest, and a lack of self-worth and confidence. Hence, grudges have the power to affect one's relationship with one's own self and as a result, with the people around oneself also...if one allows them to.

To prevent ourselves from falling into this same sin of hurting others, we should bear in mind our own experience of how painful words can be, and therefore exercise caution in what we say to others - which can't be done without the fear, love and hope in Allaah (s). Furthermore, another beneficial exercise is to think back in time to someone who hurt your feelings when you were younger, maybe in school or college. Then bring yourself back into the present and realise how time healed that pain. The memory is there, but the pain deteriorated, and the issue no longer seems to hold the same relevance in your life anymore. Time is a healer, especially for the believer.

Of course, the best way to deal with such a situation is to forgive, forget and talk it through with the person concerned. But the real problem is when one can't talk it through with that certain individual, either because the issue wasn't dealt with appropriately by the one who was hurt when the time was right, or because of that person's psychological / social level. Worse still, it may be feared that such a person will use one's weakness, lack of experience and pain furthermore to victimize the hurt individual. Sometimes one just has to learn to let go, for the sake of the social circle one is amidst, whether that's family, relatives or friends. As the saying goes: 'Be selective in your battles, sometimes peace is better than being right...'

Whatever the case, the Qur'aan and Sunnah in numerous places commands us to forgive and forget. But in doing so, it also offers practical advice on how to go about doing this and never leaves one alone and in pain.

The following Prophetic narration provides an amazing, easy and affective principle when it comes to the usage of the tongue and how to restrain it towards only good. Just as it has helped me, I pray that it will also be a source of help for you also for years to come, Allaah Willing. Please try and memorize the words, even if it's just the translation, and keep this is as one of your principles throughout your life. The Prophet (peace be upon him) said:

عن أبي هريرة رضي الله عنه أن النبي صلى الله عليه وسلم قال‏:‏

‏"‏ ... ومن كان يؤمن بالله واليوم الآخر فليقل خيراً أوليصمت

"... and he who believes in Allah and the Last Day, let him speak good or remain silent." [Al-Bukhari and Muslim].

It's interesting that the Prophet (peace be upon him) in the above narration placed the conditions of one believing in:

1) Allaah

If the belief in Allaah (s) is not there then a person will feel the need to be recompensed by others for the pain in one's heart. And a sad fact of life is that some people are just not willing to say 'sorry' and mend rifts. Hence, where does a believer look towards for reward and recompense? Allaah, the Glorifed, the Majestic, whose knowledge is never lost, nor does He forget. When He Decrees, he Decrees by His Wisdom. All good is attributed to Him, He says about Himself in 5 verses or more of the Qur'aan:

وَأَنَّ اللَّهَ لَيْسَ بِظَلَّامٍ لِّلْعَبِيدِ

"...and because Allah is not ever unjust to [His] servants."
(Aal-'Imraan [3]: 182)

2) The Last Day

Sometimes the problem is that our perception is limited. We think everything is about the here and now. But we forget about the final destination, the Hereafter and that this life is transient. Therefore, the believer must remember the Hour which is both fast-approaching and near at hand; this would in turn strengthen one's Imaan and empower us through it's remembrance. Allaah Almighty describes it as:

إِنَّ يَوْمَ الْفَصْلِ مِيقَاتُهُمْ أَجْمَعِينَ

"Indeed, the Day of Judgement is the appointed time for them all."
(Ad-Dukhaan [44]: 40)

We must remember that the above Prophetic Narration came from a man, the Noble Prophet Muhammad (peace be upon him) who was hurt many times by his own people. His own loved ones were killed and tortured, yet he never became angry for himself and was quick to forgive, even when, at times, people continued to be haughty and arrogant...and even if it hurt.

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"Pardon them and overlook – Allah loves those who do good." (Qur'an 5:13)

If we hold grudges, our spirits get stuck like trapped birds. We can't fly the way we're supposed to, because our own resentments bind us and hold us down. When you hate someone, they don't feel it. Only you do. It affects only your own heart, until your heart hardens and your vision narrows, and life loses its joy and zest.

We must forgive each other and forgive ourselves. Let go of resentments from the past. Do it for your own sake, because letting go and forgiving is the only way to be happy.

Whatever others have done against you, let it go. Consign it to Allah, then forgive. Whatever you have done against others, apologize and ask forgiveness, and ask Allah's forgiveness as well.

The Messenger of Allah (peace be upon him) was seated in a gathering with the Sahaabah (his Companions) when he looked towards the entrance and said, "A man of Paradise is coming." At that instance someone who seemed to be very ordinary entered the Masjid where they were seated. One Sahaabi was curious as to why the Prophet had said such a thing about this man, so he followed the man to his house. The Sahaabi told the man of Paradise that he was a traveler, and was invited to stay as a guest. For three days the Sahaabi watched the man of Paradise, but he saw nothing unusual in the man's character or worship. Finally he told the man what the Prophet had said and asked him what was so special about him. The man thought for a long time and said, "There might be one thing — before going to sleep every night I forgive everyone and sleep with a clean heart."

Mr. Evatt

I went to high school in Saudi Arabia, and I had an American teacher who I really liked. He was my English teacher for two years and his name was Mr. Evatt. He was from Georgia and had long hair and a heavy Southern drawl. He lived in an old neighborhood of Riyadh that was situated on a dusty, rocky hilltop. Every morning our school bus would pick him up, and I always found it amusing when we'd pull up and he'd be standing in the dirt road, smoking a cigarette, his shirt already plastered with sweat at 7am , and a herd of goats climbing on the rocks all around him. He used to call us students, "wallets", which was his version of "walad", which means boy in Arabic. He'd come into the classroom and shout, "Siddown, little wallets!" But was a good teacher and I respected him.

Sometime during the second year, I was passing by the teacher's lounge and the door was open. I heard a few of the teachers talking about Arabs. I paused outside the door to listen, and I heard Mr. Evatt refer to his students as "sand-ni****s." I was very hurt. I think it also fueled the beginning of a deep resentment and intolerance in me that lasted for many years. I returned to the USA for college, and for a long time, if I ever found out that one of my non-Muslim friends harbored the least bit of bigotry against Muslims or Arabs, I would cut that person off forever. I had no patience for it.

I also had an increasing sense that I did not belong in American society. I had always been proud of being an American, but while I loved America, America did not seem to love me back. I was turned down for a job because of my religion, openly mocked on a few occasions, visited at home by the FBI, stopped at the airport for questioning and invasive searches... I became restless and unsatisfied with life in America. None of that had anything to do with Mr. Evatt of course, but that insult that he cast on us students represented my first awareness of bigotry; it became, in my mind, a symbol of racism.

My most satisfying times were my trips abroad to Mexico or Costa Rica. Finally I left the USA and emigrated to Panama.

I was happy in Panama. It was a peaceful, beautiful place. The people there had no preconceptions about Arabs and Muslims. I think I was able to finally relax, and breathe easily. I came back to the USA in late 2008 for family reasons, but I've realized that somewhere along the road, I let go of the grudges I was holding. I'm more easy going with people now. I have a martial arts teacher who has some anti-Arab ideas, but I am patient with him. Who knows, maybe his interactions with me will help to dispel his stereotypical beliefs. People need to be educated, not condemned. It's the only way forward.

It's so much simpler to extend love to people, and show them the way, rather than react with anger. And it's better for my own soul. I feel calm now, and balanced. Alhamdulillah. If I could see Mr. Evatt now, I would thank him for being a good teacher. He must have cared about us, or he would not have made the effort. And maybe I would ask him about the statement he made. But I wouldn't blame him or get angry. I wish him well.

Forgive Yourself

This is important. Forgiveness needs to extend in all directions, even to yourself. Whatever you've done against yourself, forgive yourself. Don't hold grudges against yourself. We humans all make mistakes. "Pardon them and overlook – Allah loves those who do good."

Don't call yourself names. You are not stupid, shameful, or useless. Just the opposite! You are bright, special and unique, with a special mission in this life. If you feel that you have been corrupted by sin, then the glory of Islaam is that innocence can be yours again, with Tawbah. We Muslims don't believe in original sin. All human beings were created pure, on the Fitrah. That is your birthright.

That's why 'Aa'ishah (may Allaah be pleased with her) reported Allah's Messenger (may peace be upon him) as having said: "None of you should say: 'My soul has become evil,' but he should say: 'My soul has become remorseless.'" (Saheeh Muslim)

In other words, your soul has not turned into an evil thing. It is not totally lost. It is just at a point when it is not feeling remorse or sorrow for its actions. But that can be changed! The soul can be softened through prayer, Dua', Dhikr (remembrance of Allah), fasting, reciting Qur'aan, doing good to others, and other acts of worship, until your soul once again feels remorse, and can return to a state of purity. SubhaanAllaah!

Allah knew exactly what He was doing when He made you. If you don't trust your own judgment, then trust Allah's (subhaanahu wa ta'ala).

Tonight, let go of your grudges and sleep with a clean heart.

Tomorrow the day is new, and life goes on. You have far to go and much to do.

Look ahead, with a sunrise in your eyes.

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A Saudi father pardoned his son's killer if he successfully memorized the Holy Quran, a local newspaper reported on Saturday.

Rabi'a al-Dousary, father of the slain young man named Abdullah, promised to pardon the convicted felon, Faisal al-Ameri, if he successfully memorized all of the Holy Quran before leaving prison, al-Yawm Saudi newspaper reported.

Ameri was sentenced to death for killing Dousary during a quarrel that erupted in their neighborhood.

The Higher Committee of Correction in the Eastern Province of the Kingdom has persuaded the father to forgive and pardon Ameri.

The father, who refused to receive any blood money, to teach the Ameri a far more valuable lesson, insisted on one condition: the killer to fully memorize the Quran before his acquittal from prison.

Source.

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Imagine the feeling of looking at the man who murdered your uncle, who cut out his organs and gave it to someone to eat- and forgiving him. Imagine being abused and taunted, and when given the chance to retaliate, instead you forgive. This was the Messenger of Allah Ta'ala (sal Allahu alayhi wa sallam), a man described as "an excellent exemplar for those who hope in Allah and the Last Day" [Quran, Chapter 33, Surat al-Ahzab, 33:21].

Many of us cannot forgive our parents or friends or spouses when they say hurtful things in anger. We hold grudges for years, unable to forget the things people have done to us. On the one hand, we feel justified in feeling this way. After all, we are the ones wronged. On the other, bottling things up inside is unhealthy at the very least, on both a spiritual and psychological level.

It is natural to be upset at someone when they've hurt you. The Prophet (sal Allahu alayhi wa sallam) told us that a Muslim is not allowed to break off ties with another Muslim for more than 3 days, recognizing that we need time to cool off. Yet what is unhealthy, and often destructive, is the inability to forgive and move on.

So what does forgiving actually mean?

Forgiving means not carrying a grudge in your heart against that person. Forgiving means that if you were given the chance to retaliate, you would choose not to. Forgiving means not wishing evil, even if secretly, upon the person. It means you can continue to be civil towards them, and that you can even bring yourself to pray for their well-being and guidance.

However, forgiveness does not mean that you cannot learn from the trial. It doesn't mean that the person did not do wrong, nor does it justify what they did. If you trusted someone and they betrayed your trust, forgiveness does not mean that you have to trust them again if they haven't given you reason to. You are able to treat them well, without resentment in your heart, but if you learned something about their character, you should keep that in mind when dealing with them.

So how can we benefit from forgiving others? How can this help us to be productive Muslims?

1. Spiritual productivity: Earning Allah's pleasure

When we are preoccupied with the wrongs others have committed against us, we lose focus of one of the most beautiful ways to get closer to Allah. The Prophet (sal Allahu alayhi wa sallam) said:
"There was a merchant who used to extend credit to people. If he found one of his customers to be in straightened means, he would say to his assistants: "Forgive them their debt, perhaps Allah will forgive us." Allah did forgive him." [Bukhari/Muslim]

There is a direct correlation between the ways we treat others and how Allah (Subhanahu wa Ta'ala) treats us.

Righteous deeds of all kinds bring us closer to Allah, but especially kindness to others. We should show kindness to all creatures as well as to human beings, whether this kindness comes in the form of our personal behavior, our sharing of our wealth, giving assistance with our abilities and our influence, or praying to Allah on their behalf. We need to especially consider the disenfranchised, the widows and orphans, and the poor.

We all know the Prophet's (sal Allahu alayhi wa sallam) famous saying "Have mercy on those on the earth, and the One in heaven will have mercy on you" [Tirmidhi]. Of course, Allah (Subhanahu wa Ta'ala) is incomparably greater and more merciful than us. Therefore, whatever we do for others, Allah will multiply that for us. If we are sincere in wanting Allah (Subhanahu wa Ta'ala) to forgive us for our many slip-ups and sins, we should be prepared to do that for others.

Pardon, tolerance, and magnanimity should exemplify the way we treat one another. We should be willing to overlook the faults of others. We should even be willing at times to waive some of our rights. We should not always demand everything that is due to us. All relationships are a matter of give and take.

This applies to everyone we have dealings with. It is the way things should be between the husband and wife, between parents and children, between teachers and students, and between governors and the governed. In each of these relationships, there are clearly defined rights and duties, and we should do our best to fulfill them. However, in every relationship, people fall short at times. Forgiveness, forbearance, and pardon bring harmony and love into our relationships.

Imagine a marriage based solely on accounting for rights and obligations. Would there be any love or mercy in such a marriage, any room for tenderness and affection?

Tolerance and magnanimity, stabilize those relationships and bolster the esteem and human worth that people have for one another. By Allah's grace, these qualities make our dealings more successful, and certainly make our dealings more pleasing to Allah.

The Prophet (sal Allahu alayhi wa sallam), while sitting in the mosque with the Companions (radi Allahu anhum), pointed out a person who entered the mosque as being of those who would enter Jannah. He did this for 3 days, and every time, it was the same person who entered the mosque. Abdullah bin 'Amr (radi Allahu anhu) wanted to know what quality this man possessed that made the Prophet (sal Allahu alayhi wa sallam) say that about him, so he spent three nights with that man. He did not notice that the man prayed the optional night prayers during any of these nights, but if he woke up during the night, he would simply mention Allah. So before he left, he had to ask him what he did that was so special that the Prophet (sal Allahu alayhi wa sallam) identified him as a man of Jannah. The man replied: "My deeds are nothing more than what you saw". When Abdullah (radi Allahu anhu) left, he (sal Allahu alayhi wa sallam) called him back in and said: "My deeds are nothing more than what you saw, but the only thing I do is that I do not hold any grudge against any Muslim or envy anyone for what bounties Allah has granted them"; thereupon 'Abdullah Ibn 'Amr (radi Allahu anhu) said to him: "This difficult quality to obtain is what granted you this rank". [Ahmad]

That is what it means to be true believer. Our focus is not simply in how much we pray, although that has its place. Rather we are so focused on gaining the pleasure of Allah that people's wrongs against us are insignificant. This is why Allah described the believers as "those who avoid the major sins and immoralities, and when they are angry, they forgive" [Surat ash-Shu'ara, 42:37].

2. Psychological Productivity: Gaining Strength

Psychologists have said that the inability to forgive may cause a person to repeatedly bring anger and bitterness into every relationship and new experience. The hurt and insecurity caused by our offender is projected onto others, because we were not able to move on from our previous experience.

We are not being asked to condone what others have done to us, but rather we should acknowledge that they have hurt us and it was wrong. We should reflect on why this was hurtful, what may have been the motives of the person who hurt us, and what we should learn. And then we should move on, because we cannot change the past, but we can certainly use it to empower ourselves and become better people, inshaa'Allah.

When we take the step to learn from a hurtful experience, we should be able to prevent ourselves from doing the same to others. Many times we condemn what we do ourselves- we are hurt that someone has spoken behind our backs, but we backbite all the time. We feel slighted when we are not appreciated by our parents, but never once did we recognize and thank others for the things they do for us. This introspection should help us to gain greater clarity into our own dealings with people.

Another psychological effect of forgiving others is that it teaches us sympathy. When we let go of anger, we can better understand those who are put in the same situation that we were in previously. Sometimes it helps us to not demonize the person who hurt us; the specific thing that they did may have been bad, but when we step back, we sometimes learn that they have their own baggage that caused them to act in a certain way. This is not to condone what they did, but it is to enable us to see that the world is not always so black and white.

3. Physical Productivity: Healthy mind, healthy body

The inability to forgive affects us spiritually and psychologically, and furthermore, has a detrimental effect on our health. One study showed that people who focused on a personal grudge had increased blood pressure and heart rates, as well as increased muscle tension and feelings of being less in control. Participants in this study were asked to imagine forgiving their wrongdoers, and they said they felt more positive and relaxed and thus, the changes disappeared.

If we want Allah to forgive us, we should be forgiving of others and willing to overlook their wrongs. This is part of what it means to be good to others. Allah describes his believing servants as "those who restrain their anger and are pardoning towards people." He then says: "Indeed, Allah loves those who do good." [Sūrah Āl 'Imrān: 134]

Indeed, Allah says: "And let not those of you who possess wealth and abundance swear against giving to the near of kin and the poor and those who have had to emigrate for Allah's sake. They should forgive and forebear. Do you not love that Allah should forgive you? And Allah is Forgiving, Merciful." [Sūrah al-Nūr: 22]

May Allah give us the strength to forgive others for their faults, and to forgive us for our own. Aameen.

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Abû Hurayrah relates that the Prophet (peace be upon him) said: "Allaah will ask on the Day of Judgment: 'Where are those who loved each other for the sake of My glory? Today, – on a day when there is no shade but mine – I shall shade them with My shade." [Sahîh Muslim (2566)]

"I love you for the sake of Allaah". This phrase has been used by me and by many others so many times. I recently attended a Halaqah also on this topic and what struck me was the word "love".

Something was amiss and I was very restless.

Yes I love a lot of people, but I do that because they are my family; blood, in law or through circumstances.

But the Messenger of Allaah (s) in his statement does not make any exceptions. He (s) talks only about "loving each other for the sake of Allaah".

I was so confused when I looked around me and saw people using this statement yet exhibiting coldness in emotion, jealousy, betrayal in their attitude.

And then I looked up the word in the dictionary, as I think we sometimes really forget the "meaning" of the word we speak so casually.

Love means to have really strong feelings of affection for someone and to really like someone.

Now a different question perplexed me. Ok Alhamdulillah I really love some people, but here as I said earlier the Messenger of Allaah (s) makes no exception.

So how to really love someone who hurt or betrayed me?!!!! And I like you, desperately want that shade of Allaah [s]!!

Love Each other for Allaah's sake - It's easier said than done. Right?

No matter how hard we try, we still fail to love some people. All our efforts seem to fall flat. So, we either give up trying or are about to give up or desperately seeking a way to make it work. Sometimes these are really crucial relations like spouses, in laws, relatives and sometimes not so crucial but nevertheless important because of their influence in our daily lives like coworkers, neighbors, roommates.

Yet we witness certain relations that withstand the trials of our nafs, distance and time. Onslaughts of negative emotions like envy, ego is not able to even put a crack in the solid foundations of the relationship. We also witness a sudden surge of love and tenderness for people around us whom we could never imagine liking again.

How does that happen? Who makes us succeed and fail at times?

"And (moreover) He has put affection between their hearts: not if you had spent all that is in the earth, could you have produced that affection, but Allaah has done it: for He is Exalted in might, Wise."[8:63]

" .. And He put love and mercy between your hearts. Verily in that are Signs for those who reflect. [Surah Rum: 21]

So, now we know who makes it all possible. But the question still remains. Why do we fail?

A mention of the above aayah [8:63] by my sister in law, a student of the Qur'an and a heart searching discussion with one of my dearest friends led me to understand why we fail and what we can do to improve our chances of success, as who doesn't want Allaah subhanahu wa ta'aala's shade on the day when there will be no other?

After all the hurt and the discussion which unfortunately is labeled under the tag " "Gheebah" in our Book Of Deeds settles down and the remorse sets in. I look for the answer to "how to truly love a person no matter what for the sake of Allaah swt" and and then Alhamdullilah I came upon a simple 'Point Plus Program Guide for Truly Loving a Person for the Sake of Allaah':

Make the intention: No matter what I will "love " this person for the sake of Allaah swt as He wants me to and I desperately want that shade on the day when there will be no shade but His.

Check your intentions—why do you really want to love this person? Do you want to love your husband, because you truly believe that Allaah subhanahu wa ta'ala has chosen the best one for you? Why do you want to love your mother in law though she sometimes does point out your mistakes? Do you want to love her to please your husband or Allaah subhaanahu wa ta'aala? Once the truthful answers to all the questions you put to yourself are subhaanahu wa ta'aala, then it's time for you to move to next step. Else stop right there and ask Allaah subhaanahu wa ta'aala to guide you towards Him and then proceed to the next step.

Acknowledge the struggle: None of us is perfect. Not me. Not you. Each day is an intense struggle with the nafs and this dunyah to live life the way Allaah wants us to live. Each one of us has different areas of weakness and strengths. Acknowledge the struggle and remember we are all "sisters (or brothers) in arms" against the shaitan.

Identify the Good Areas: each one of us has some "good areas". Something about a person that is good and we like. Identify it.

Focus on it: once we have identified the good areas, focus on them alone. You must have seen a horse with the blinders around its eyes, to make it look only straight ahead. Become like that horse. Focus only on the good areas. Not easy. I agree but if done for the sake of Allaah, then eventually it does become easy. Inshaa'Allaah!!

Seek refuge from the shaitaan: something negative will happen to derail us. A nasty comment, a cold look, someone telling us about the bad the other person has said or done to us. Seek refuge from Allaah. Only He can help and anyways we are doing it only for His sake. So He will help us inshaa'Allaah. And start at Point No 1 again: Acknowledge the struggle a person makes.

Remember no one is perfect. Not you. Not me: we are all struggling in this Dunyah for a better Aakhirah. None of us is perfect and if we don't help each other by being forgiving and understanding and sympathy, then who will?

Make Du'a—Du'a is the weapon of a believer. It is the only thing that always works. So, close your eyes open your heart and feel the depth of words of the du'a the Messenger of Allaah (peace and blessings upon him) taught us.

اللَّهُمَّ أَلِّفْ بَيْنَ قُلُوبِنَا وَأَصْلِحْ ذَاتَ بَيْنِنَا وَاهْدِنَا سُبُلَ السَّلاَمِ وَنَجِّنَا مِنَ الظُّلُمَاتِ إِلَى النُّورِ وَجَنِّبْنَا الْفَوَاحِشَ مَا ظَهَرَ مِنْهَا وَمَا بَطَنَ

وَبَارِكْ لَنَا فِي أَسْمَاعِنَا وَأَبْصَارِنَا وَقُلُوبِنَا وَأَزْوَاجِنَا وَذُرِّيَّاتِنَا وَتُبْ عَلَيْنَا إِنَّكَ أَنْتَ التَّوَّابُ الرَّحِيمُ

وَاجْعَلْنَا شَاكِرِينَ لِنِعْمَتِكَ مُثْنِينَ بِهَا قَابِلِيهَا وَأَتِمَّهَا عَلَيْنَا

"O Allaah!! Put affection amongst our hearts, reform our matters within us, guide us to the path of peace, save us from the darkness towards light, save us from all kinds of obscenity - the apparent as well as the hidden; bless our hearing, our sight, our hearts, our spouses and our children, turn in mercy towards us. Indeed You are the One who greatly accepts repentance, most Merciful. Make us the ones most grateful for Your bounties so we may compete with one another n praising You for these (bounties) and complete these (bounties) for us." [Aboo Daawood, Shaykh Al-Albaani has authenticated it]

Learn the following process:

May Allaah subhaanahu wa ta'ala grant us success and grant us all His shade on the Day when there will be no shade except His.

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It never ceases to amaze me that Allaah can inspire so much fear in our hearts when we reflect on His supremacy, yet his mercy is equally as vast as His dominion. Allaah tells us in a Hadith Qudsi (sacred narration of the Prophet Muhammad ﷺ): "O son of Adam, were your sins to reach the clouds of the sky and were you then to ask forgiveness of Me, I would forgive you" (Al-Tirmidhi). Subhaan'Allaah (Glory be to Allaah) there is no limit to Allaah's forgiveness, even though our mistakes are numerous.

But what's disheartening is how seldom we are able to forgive each other and how often we are impetuously intolerant toward one another. Islaam teaches us that the strongest of servants are those who not only have the strength to suppress their anger when they are tested but also possess an immeasurable capacity to forgive. The Prophet ﷺ said that: "Whoever suffers an injury and forgives (the person responsible), God will raise his status to a higher degree and remove one of his sins" (Al-Tirmidhi). If we can sincerely forgive those who anger us, inwardly and outwardly, then that cleanses our souls from the shaytaan (satan) and his negative energy. It is important to disregard vain criticisms and this is the first step toward being tolerant. Of course, this is not done without difficulty because it is hard to understand why those who have caused us grievances wanted to do so in the first place. But this is where the battle with our inner self can take a positive turn and allow us to elevate our imaan (faith). This inner struggle is what the Prophet ﷺ called "The Greater Jihad" because it involves tolerance and fighting the evil within ourselves in order to purify our hearts. This is always done for the sake of Allaah and to purify our spiritual conditions.

Islaam also teaches us that the best kind of forgiveness is answering the oppression of others with kindness. Abu Hurayra (may Allaah be pleased with him) said, "A man came to the Prophet, may Allaah bless him and grant him peace, and said, 'Messenger of Allaah! I have relatives with whom I maintain ties while they cut me off. I am good to them while they are bad to me. They behave foolishly towards me while I am forbearing towards them.' The Prophet said, 'If things are as you said, it is as if you were putting hot ashes on them and you will not lack a supporter against them from Allaah as long as you continue to do that.'" (Adab Al-Mufrad)

The Prophet ﷺ and his companions were so merciful in their conduct that instead of becoming angry with their offenders, they defended them and gave them gifts. What immeasurable acts of compassion. They went beyond human altruism and practiced unmatched generosity. They demonstrated that when we open our hearts and pardon others, we are granting ourselves an inner peace. This is how we can prevent spite from suffocating our hearts, which is crucial because hatred has the ability to make us internally ill. We think that hatred is a means of revenge against those who have harmed us, but by begrudging them we are only harming ourselves. This is because our enemies will never feel our anger, and they live contently as we suffer. When we forgive others, it brings relief to our souls because it is a kind of liberating release. This is because when someone has upset us, they have a power over us because we allowed them to do so.

Life is short. Let us not waste our energy on being angry at our enemies and seeking revenge against them. If we can progressively minimize our spite every day, then soon we will bear no hatred or malice in our hearts, inshaa'Allaah (God willing). This is how we can end conflict amongst ourselves, since it is a day to day issue we face. After all, sometimes our own actions can provoke another person's wrong doings and we may not be aware of how we contributed to the conflict. We tend to judge the faults of others, while being blind to our own. We forget how we have wronged others, and we only remember how others have wronged us. In the same manner, we forget the good things that others have done for us, and remember only the good that we have done for them. It is an innate human error. But let us try to remember our own shortcomings before we reflect on the shortcomings of others. Let us stop victimizing ourselves and think about how we have victimized others, and then seek their forgiveness. And if they ask our forgiveness, let us always grant it to them. Because the Prophet ﷺ taught us that: "Whoever does not show mercy will not be shown mercy" (Al-Bukhari). And we must keep in mind that however we treat others is how Allaah will treat us - And Allaah knows best.

So inshaa'Allaah when someone hurts us, let us try to meet their oppression with kindness and forgive them, even if they are not so sorry.

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Allaah urges us immensely to forgive each other as He says (which means): {... Let them pardon and forgive. Do you not love that Allaah should forgive you?} [Qur'an 24:22]. Moreover, the Prophet (peace be upon him) also said: "Indeed Allaah does not increase the one who pardons except by more honour..." [Muslim]

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The Prophet (peace be upon him) said: “I guarantee a house in Jannah (Paradise) for one who gives up arguing, even if he is in the right; and I guarantee a house in the middle of Jannah for one who abandons lying even for the sake of fun; and I guarantee a house in the highest part of Jannah for one who has good manners.” [Abu Dawud]

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TABUK — Marzooghah Al-Blewi of Tabuk refused an offer of property and millions of riyals to pardon the man who took her son's life more than two years ago.

Instead, in a dramatic scene after the sentencing in court, the mother of the victim asked to see her son's murderer after which she said that she forgave him without conditions. This was documented in the presence of the judge, and the grateful young man asked the woman to accept him as her son to serve her for the rest of her life.

The victim's mother said that she could not forget the night when her 19-year-old son Suhail was murdered, while she was waiting for him to drive her to visit some relatives.

She accepted the matter as fate and test of her patience from God. She said the killer's family had constantly contacted her offering property and money and seeking forgiveness to spare their son from execution.

She said she resides in Prince Sultan Charitable Housing with her three orphaned daughters, one of whom is completely paralyzed, and her 80-year-old father who is also partially paralyzed.

They live on her deceased husband's pension of SR2,000 in addition to SR1,000 from social insurance. She forgave her son's killer seeking God's recompense.

The perpetrator's father, Ayed Al-Blewi, spoke of the many attempts to have the distraught mother drop the charges by offering SR2 million and his property, but she refused many times, until that day in court.

He offered his sincere thanks to her and to the relatives of the deceased.

"... They should rather pardon and overlook. Would you not love Allaah to forgive you? Allaah is Ever-Forgiving, Most Merciful." (Qur'aan, 24:22)

Source: Saudi Gazette

 

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The Companion of the Prophet (peace be upon him), Anas (may Allah be pleased with him) said:

We were sitting in the presence of Allah’s Messenger (sallallaahu `alayhi wa sallaam) one day, and he said: “A person is about to arrive from this mountain path who is from the people of Paradise.”

So a person from the Ansaar (a Medinan who helped the Prophet (peace be upon upon) when he migrated to Madinah) arrived, his beard dripping with water from Wudhoo' and his left hand carrying his sandals. He greeted us with Salaams.

The second and the third day the Prophet (sallallaahu `alayhi wa sallaam) said similar words and the same man appeared in the same condition.

'Abdullah Bin 'Amr Bin Al-'Aas followed the man sought his permission to stay with him for three days .

Then 'Abdullah spent three nights with this person. But he did not see him stand up for the Night Prayer at all! All he did was, mention Allaah and make Takbeer (i.e., say 'Allaahu-Akbar' (Allaah is the Greatest)) when he turned sides on his bed. He would do this till he stood up for the Fajr prayer.

However,' Abdullah said,

“I never heard him speak anything except good.”

So when the three days were over, 'Abdullah told the man, “O, Servant of Allah! I heard Allah’s Messenger (sallallaahu `alayhi wa sallaam) saying on three occasions, ‘A person is about to arrive who is from the people of Paradise,’ and you arrived on those three occasions.

But I have not seen you perform a great deal of deeds, so what is it that made the Prophet (sallallaahu `alayhi wa sallaam) say that about you?”

He replied,

“I do not harbor disloyalty to any of the Muslims within me, and neither do I feel jealous for the wealth that Allah has bestowed upon them.”

'Abdullah said, “This is what has (made you special) and it’s something we cannot endure.”

Source: Musnad Ahmad (Hadeeth Hasan).

 

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‘Abdullaah Ibn ‘Umar, may Allaah be pleased with them both, narrated that the Messenger of Allaah, may Allaah bless him and grant him peace, said:

“The believer who mixes with the people and endures their annoyances is better than the one who does not mix with them and does not endure their annoyances.” [Related by Ibn Maajah with a good chain of narrators. At-Tirmidhi reported this hadeeth without mentioning the Companion]

Shiekh Saalih ibn Fouzaan al-Fouzaan, may Allaah preserve him, explains this noble Hadeeth by saying:

“At-Tirmidhi reported this hadeeth without mentioning the Companion,” the absence of knowing the Companion isn’t an issue because all of them are upright and trustworthy even if they aren’t mentioned by name. This doesn’t do any harm in the Science of Hadeeth.

This Hadeeth is about isolation and intermingling with the people. A person is sociable by nature as it has been said, meaning that he cannot live alone by himself without any interaction with the creation. He needs the people and they need him likewise. However if there is evil or those who you are mixing with are upon evil, is it correct to isolate yourself from them or mingle with them?

The Messenger, may Allaah bless him and grant him peace, explained in this hadeeth that “The believer who mixes with the people and endures their annoyances…” This is the condition that he endures their harm and annoyances: “is better than the one who does not mix with them and does not endure their annoyances.” If your mixing with the people brings about rectification, inviting to Allaah, teaching the people good, commanding what is right, forbidding what is wrong, etc, then this interaction is recommended.

Ponder over the verse: “O my son! Aqim-is-Salat (perform As-Salat), enjoin (people) for Al-Ma’ruf (Islamic Monotheism and all that is good), and forbid (people) from Al-Munkar (i.e. disbelief in the Oneness of Allah, polytheism of all kinds and all that is evil and bad), and bear with patience whatever befall you. Verily! These are some of the important commandments ordered by Allah with no exemption.” [31:17]

Allaah Almighty also says: “By Al-’Asr (the time).Verily! Man is in loss,Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma’ruf) which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar) which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah’s Cause during preaching His religion of Islamic Monotheism or Jihad, etc.).” [103:1-3]

So the one who mixes with the people, corrects them, calls to Allaah Almighty, commands the good and forbids the evil, teaches the ignorant, aids the needy, reconciles between the people is better than the one who stays away.

The one who isolates himself escapes the harm and evil of the people however the one who mixes with them and endures their harms is better. This is the explanation of this matter of interaction and isolation from the people.

If mixing with them will result in good then it’s better than isolation.

But if mixing with the people is going to result in the person being affected negatively by them and not positively affecting them, then isolation is best in this scenario.”

Source: ‘Tasheelul Ilmaam bi fiqhil Ahaadeeth min Bulooghil Maraam’ by Sheikh Saalih al-Fouzaan.

 

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This is the story of how even a dog benefited from good companionship...

Many of us will read this Soorah (Chapter 18) on Fridays yet many of the benefits from the Soorah might slip the attention of most common people.

One of such, is the mentioning of the dog in the story of the sleepers of the cave. What is the meaning of bringing up the mention of a dog, whose saliva is considered impure and the very ownership of it will cause the owner to decrease in reward, not to mention that the Angels will not come close to a place where there are dogs present?! So then, what is the purpose of mentioning this animal?

The name of the dog was Qitmeer, it was said that he was the hunting dog of one of the people or that he was the dog of the king’s cook, who shared the religious views of these young muslim men, and brought his dog with him.

Imaam Ibn Kathir (rahimahullah) says in his famous Tafseer:

Ibn Jurayj said,

“He was guarding the door for them.”

It was his nature and habit to lie down at their door as if guarding them. He was sitting outside the entrance of the cave, because the angels do not enter a house in which there is a dog, as was reported in As-Saheeh, nor do they enter a house in which there is an image, a person in state of ritual impurity or a disbeliever, as was narrated in the Hasan Hadith.

The blessing they enjoyed extended to their dog, so the sleep that overtook them overtook him too. This is the benefit of accompanying good people, and so this dog attained fame and stature.

Source: Tafseer Ibn Katheer Soorah Al-Kahf.

 

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You cannot live alone. Do not live alone, as the wolf eats up the lone sheep, and Satan is close to the one who is alone and is farther away from two people who live together. So, if you live somewhere, live with at least one other person, and this one person should be righteous.

Friends are like a row of connected test tubes: if liquid overflows in one tube, the excess flows into the other tubes until there is an equal amount of liquid in all the tubes. Likewise, if you live with corrupt people, they will take away many of your good deeds, and you will decrease and decrease and decrease until you are all equal in status. You will definitely end up like these interconnected test tubes. A group of friends are all like each other, and the longer the friendship lasts, the closer the character and manners of each person in the group will be to the others. Do not believe that a good person can live for long with a corrupt person, unless the corrupt person improves and follows the example of the good person.

This is why you should look for the good people, and a friend is like a chain: s/he will either drag you into Paradise or drag you into Hell. S/he will either cause you problems or s/he will help you solve your problems...

After this, work on guarding your tongue, because most of the torture in Hell is because of the tongue. The Prophet (may the peace and blessings of Allah be upon him) said, "And will people be dragged on their faces into Hell because of anything other than what their tongues have brought forth?" (Tirmidhi)

After this, work on making good use of your time. Do not waste your time. Always try to bring about some benefit from your social gatherings. So, if you see people talking about food, drink, telling jokes, etc., tell them: 'Guys, I read a story today to tell you about something that happened in Syria, or something that the Afghans did,' or say: 'What do you think about this hadith? I read the tafsir of this verse to tell you about,' etc. Benefit them in this gathering, and occupy them with something that will benefit them.

Sit down together and read the Qur'an, read the biographies of the Prophet (may the peace and blessings of Allah be upon him) and the Companions, a simple explanation of the Qur'an such as 'Tafsir al-Jalalayn' - a simple, general explanation - and read a simple book of Fiqh, especially regarding how to pray...

Work for Allah and stick together, and the more you work for Allah, the more your souls will become strong and rise, and you will ascend rapidly upon the path of those who are ascending towards Allah.

I advise you to recite the Qur'an everyday, because the Qur'an is like water to a plant.

It is the life of the heart.

 

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Ever wonder what life would be like if our family and friends never forgave us for the mistakes we made? Take a moment to reflect on your own life. Think hard about it. What images do you see more often? Do you see yourself apologizing more or waiting for an apology? Now try to forget about all of those times when you felt someone else should have been asking you for forgiveness but did not come around to it. Forget about all of those times when you felt you deserved an apology but one was not forthcoming. This is not about everyone else, it is about you. It is about you making an intentional decision, a deliberate choice to internalize forgiveness as a way of life.

What Is Forgiveness?

All of us, at one point or another in our lives, have had an experience that frustrated us, made us upset, resentful, or angry. The sources of difficulty might have been, among so many possibilities, the words or actions of a family member or friend, or the words or actions of a stranger. Based on the intensity of the pain or harm we perceive from such difficult moments or incidents, we sometimes find that it is not possible for us to move on, to overlook, or to look past the pain or hurt. Even worse, we sometimes find it impossible to resume normal interactions with the individual or individuals who have caused us the pain.

Forgiveness is the subsiding and ultimate elimination of feelings of anger, frustration, and resentment towards the individual or individuals who have caused us the pain, followed by a resumption of normal interactions with the individual or individuals concerned. Ultimately, forgiving a person wipes away the active memory of whatever pain or hurt that caused the rift to begin with.

This notion of wiping away, of starting anew, is rooted in Islamic teachings. One of the attributes of Allah Almighty is that He is Al-Ghaffar (the Forgiving). There are frequent occurrences in the Qur'an of the juxtaposition of the notion of Allah the Almighty forgiving us and of covering or wiping our sins away. Among the numerous examples in the Qur'an, a part of one verse in particular stands out: {for Allah does blot out sins and forgive again and again} (An-Nisaa' 4:43).

And in this same surah, Allah Almighty reminds us again of people who strive to do good and struggle in the path of Allah: {For these, there is hope that Allah will forgive: For Allah does blot out (sins) and forgive again and again.} (An-Nisaa' 4:99). The reference to blotting out our sins reminds us of a renewal of sorts, so that the slate of our actions is wiped clean. Similarly, when forgiving a person or persons, we strive to reach a level of self-restraint so that our actions with those who hurt us are no longer guided by anger or resentment, but rather by a desire to reestablish the bonds which exists between family and friends.

Obstacles to Being Forgiving

What is it about forgiving others that is so difficult? If you think about it, you can identify family members and friends you know who have found it almost impossible to be forgiving. We all might have family members who allowed an argument, over something trivial, to escalate to the point of no return. Rather than restraining anger, restraining the tongue, and restraining the hands and legs, we sometimes become vulnerable and lose control of ourselves. As a result, an uncle might not be talking to your father, or a mother might be shunning her own daughter or son. The desire not to forgive is not something unnatural.

What is unnatural, with sometimes dire consequences to one's mental, emotional, physical, and spiritual health, is the savoring of, the sulking in, and as gory as it sounds, the enjoyment of, the feelings of resentment and anger towards a person. As you can tell by now, you and I are responsible for how we manage our feelings, especially when it comes to being forgiving of one another. As much as we would like to blame our inability to forgive on other people, claiming that we do not forgive because the other person or persons are so bad, so unworthy of forgiveness, the reality is that not forgiving others is more a reflection about who we are, and about our souls more than it is about other people.

Our beloved Prophet Muhammad (peace and blessings be upon him) has taught us clearly that exercising self-restraint, especially in situations where we would be justified fully to exact retribution, is an ideal to which every believer should aspire. We learn from the Prophet (peace and blessings be upon him), as narrated to us by Abu Huraira (peace be upon him), that "the strong is not the one who overcomes the people by his strength, but the strong is the one who controls himself while in anger." (Sahih Al-Bukhari, Book #73, Hadith #135).

Learning to Be Forgiving

One clear obstacle to being forgiving is our tendency to want to hold a grudge against people. As stated earlier, sometimes holding a grudge ends up being years spent apart from a family member or a friend. The question to ask then is: What do we gain by holding a grudge and not wanting to forgive? What could be so painful to us that we are unwilling to give the person who hurt us a second chance?

Of all the people in Islamic history, there is no one else who suffered more, was harmed more, was insulted more, and in general, experienced more emotional and spiritual pain than Prophet Muhammad (peace and blessings be upon him). His own tribe, the people of Quraish, turned against him and conspired to kill him. When finally Allah Almighty granted Prophet Muhammad (peace and blessings be upon him) victory over the Quraish, history captures for all of time to come, the merciful and forgiving manner in which the Prophet dealt with them. At the conquest of Makkah, Prophet Muhammad (peace and blessings be upon him) posed the following question to the Quraish: "How do you think, I am going to treat you now?" They said, "You are a generous brother and the son of a generous brother. We expect only charity and forgiveness from you." He said, "I will tell you what Joseph told his brothers: {"There is no blame on you today."} (Yusuf 12:92).

Recalling the forgiving attitude of Prophet Yusuf (peace be upon him) towards his brothers, who had also conspired to kill him, Prophet Muhammad (peace and blessings be upon him) went beyond the imagination of the Makkans and inclined to forgive them when in fact the right to exact retribution was entirely his. Should we not aspire to imitate Prophet Muhammad (peace and blessings be upon him)? Can we not find it in our hearts to forgive our family and friends and to strive to strengthen the bonds of family and friendship? Learning to be forgiving is not something one can achieve overnight. It takes a lifetime of practice and reflects the height of self-restraint.

Final Thoughts

Growing up, you might have heard again and again that Islam is a way of life. You might wonder, as I and so many others have, just what it means to say that Islam is a way of life. One way to think about it is that every aspect of our lives has to be lived in accordance with the teachings of the Qur'an and the Sunnah of our beloved Prophet Muhammad (peace and blessings be upon him). Another way to think about it is that in addition to living our lives according to the Islamic teachings, we have to aspire to internalize as many as possible of the sublime qualities as compassion, love, mercy, forgiveness and so on. We must daily practice being compassionate, loving, merciful, and forgiving, for example.

Are you ready to incorporate forgiveness as a way of life? Who will be the first person you e-mail or call to tell them that he or she is forgiven? Who will you walk up to and say, "Listen, I'm sorry for holding a grudge against you for so long." Imagine how relieved you will feel knowing that you are no longer carrying around with you the burden of anger and frustration! Knowing that you have released all of that negative energy from your body will be refreshing and make it easier for you to be forgiving of others and to be forgivable by others. Indeed Allah is the Forgiving and our Prophet Muhammad (peace and blessings be upon him) mastered forgiveness as a way of life. Are you up to the challenge?

 

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Category: Forgive, Love & Hate For Allaah

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When people went to visit Abu Dujaanah, may Allaah be pleased with him, in his death sickness, they saw him happy and his face radiant; they asked him about the reason, to which he, may Allaah be pleased with him, replied:

“I have two qualities I possessed in my life; one is that I never interfered in that which did not concern me, and the second is that I always had a pure heart, free from spite towards my fellow Muslims”.

Imaam Ibn Taymiyyah, may Allaah mercy upon him, was another great example in this matter. Some people of knowledge of his time who envied him, spoke ill of him to the Caliph who commanded him to be imprisoned; yet while he was in prison he, may Allaah mercy upon him, sent a letter to his students saying:

“Yo u know very well that I do not like to see anyone from the common Muslims getting hurt because of me, let alone the people of knowledge. People are three types: one who strives to do what is correct but fails, and such will be rewarded for striving to do what is right and will be pardoned for failing as he tried; another is one who strives to do what is correct and succeeds, and such will be rewarded twice, once for striving to do what is right and another for achieving such a goal; the third type is a person who is a sinner, and we ask Allaah to forgive him. I will not forgive any of you if you start talking about anyone who was the cause of my imprisonment”.

Not only that, but Allaah Willed that Sultan An-Naasir, may Allaah have mercy upon him, became the Caliph and wanted to take revenge from the people who were the cause of his imprisonment, but Imaam Ibn Taymiyyah, may Allaah mercy upon him, refused and continued to talk to the Caliph and admonish him about the quality of forgiveness and tolerance, until he changed his mind and let them go unharmed.

Jaabir, may Allaah be pleased with him, said: “I heard the Messenger of Allaah, sallallaahu alayhi wa sallam, saying: “The devil has despaired of being worshipped by those who engage in prayer in the Arabian Peninsula but (has not lost hope) in creating dissension among them.” [Muslim] This was a statement made by the Messenger of Allaah, sallallaahu alayhi wa sallam, while addressing the companions, may Allaah be pleased with them. Satan strives very hard to instill spite in the hearts of the believers towards one another, hence, we must avoid anything that could be the means or cause of enmity or spite. We must know that Satan is the source of spite and envy.

Moreover, spite, dispute and envy are the reasons for one’s good deeds being rejected: Abu Hurayrah, may Allaah be pleased with him, narrated that the Messenger of Allaah, sallallaahu alayhi wa sallam, said: “People's deeds are presented before Allaah on Mondays and Thursdays, and then every slave (of Allaah) is granted forgiveness (of minor sins) if he does not associate anything with Allaah in worship. But the person in whose heart there is rancor against his brother, will not be pardoned. With regard to them, it is said twice: `Hold these two until they are reconciled, Hold these two until they are reconciled.'” [Muslim] In fact, this was the reason why the exact night on which the night of Al-Qadr falls was not disclosed to the people.

The matter is even graver than this, as indicated in the following narration. Abu Hurayrah, may Allaah be pleased with him, said that the Messenger of Allaah, sallallaahu alayhi wa sallam, said: “It is not lawful for a Muslim to forsake his (Muslim) brother beyond three days; and whosoever does so for more than three days, and then dies, will certainly enter the Hell.” [Abu Daawood]  We ask Allaah to purify our hearts from spite and grudges.

Spiteful hearts

One of the main things that leads to having a spiteful heart is backbiting and tale bearing. These two evil qualities often result in hatred and severing of ties amongst people. Therefore, a Muslim must control his tongue and not allow himself to talk about others, backbite or slander them.

Some people refrain from eating certain types of meat before ascertaining their permissibility, yet they have no problems eating the flesh of their fellow Muslim; Allaah Says (what means): “And do not backbite each other. Would one of you like to eat the flesh of his dead brother? You would detest it.” [Quran 49: 12]

Another matter that results in spite is disputes and arguments, thus people must beware of this bad quality. People can hold different opinions but do not have to become enemies due to this. Yoosuf As-Sadafi, may Allaah have mercy upon him, said:

“I never saw anyone wiser than Imaam Ash-Shaafi’ee, I argued with him once about a matter but we could not come to an agreement, so when he saw me later, he took hold of my hand and said: `O Abu Moosaa! Can’t we disagree and remain brothers?'”

Prejudice and partiality -- whether to one’s opinion, a group or a person -- also lead to spite creeping into the heart.

Competing over worldly matters results in spite in most cases; this is why Islam forbade a person from attempting to buy something that his Muslim brother has already started negotiating about, or proposing to a woman who a fellow Muslim has approached earlier. The reason for this is that Islam tries to prevent all the possible reasons that could engender spite and hatred.

The zeal of attaining high posts and positions makes a person envious; Al-Fudhayl Ibn ‘Iyaadh, may Allaah have mercy upon him, said:

“Striving to reach high  posts and positions and leadership makes people envious and leads them to transgressing other people’s rights.”

There is another matter that people neglect, which has a direct connection to this issue: straightening the rows during prayer. Nu`maan Ibn Basheer, may Allaah be pleased with him, reported that the Messenger of Allaah, sallallaahu alayhi wa sallam, said: “Straighten your rows (during prayer) or Allaah would create dissension amongst you”. [Al-Bukhaari and Muslim]

Joking too much with people and two people talking in seclusion in the presence of a third are more reasons for spite amongst Muslims, which we must be careful to avoid.

There are certain things a person can do to prevent spite and spread love instead, like supplicating for others and giving them gifts.

Finally, we must differentiate between being kind hearted and simple minded and naive. Not knowing what is plotted against you is not being kind, as this could make a person fall in the trap of others, like those who propagate drugs and immorality. Many people have been dragged into drugs, immorality and other harmful habits due to their naïveté.  As Imaam Ibn Al-Qayyim, may Allaah have mercy upon him, stated:

"Recognizing the evil and not indulging in it is not the same as being naïve".

 

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Category: Forgive, Love & Hate For Allaah

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Slaves of Allaah! Islam encourages making reconciliation between people in order to maintain good relations amongst the Muslims, to spread love and to keep the hearts of Muslims free from spite. Allaah Says (what means): “So fear Allaah and amend that which is between you.” [Quran 8: 1]. Additionally, Islam ordains all that which spreads mutual love and frees the hearts from spite, as in the narration of Abu Hurayrah, may Allaah be pleased with him, who reported that the Prophet sallallaahu 'alayhi wa sallam, said: “You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I guide to that which would make you love one another? Spread greetings (Salaam) abundantly amongst yourselves” [Muslim]

The Prophet, sallallaahu 'alayhi wa sallam, was asked: “Who are the best type of people?” He, sallallaahu 'alayhi wa sallam, replied: “A person who is truthful in his speech and Makhmoom in his hear.t” People asked: “We know what is truthful speech, but what is a Makhmoom heart?” The Prophet, sallallaahu 'alayhi wa sallam, responded saying: “It is a pure pious heart that does not have envy, evil or spite.” [Ibn Maajah]

Spite has greatly increased amongst people today, resulting in the severing of relations and in people holding grudges against each other. This is in spite of the fact that Allaah has made legislations, which would prevent this from happening. For example, a Muslim is allowed to request a fellow Muslim who wants to visit him to return at a later time. In normal situations, people would not appreciate someone not allowing them entry when they visit them, but since Allaah The All-Knowing, knows that people might have certain circumstances that would not allow them to receive visitors, He legislated this to protect people’s hearts from holding grudges due to this. Allaah Says (what means): “And if it is said to you, “Go back (Or a similar expression showing that the occupants are not prepared to receive visitors)” then go back; it is purer for you.” [Quran 24: 28]. This is a way to condole the person who was not granted permission to enter, lest he feels insulted or saddened, and a means to protect the hearts from spite. This is why some of the Salaf, may Allaah have mercy upon them, used to be happy when they went visiting someone and were not permitted in, because they sought the consequence of returning mentioned in the above verse --which is the promise of becoming purer (i.e. in their hearts).

Having pure hearts that are free from spite is a bounty and a blessing from Allaah which He grants to the dwellers of Paradise upon their entry into it. Allaah Says (what means): “And We will remove whatever is in their chests of resentment (i.e. ill will or ill feelings towards one another), [so they will be] brothers, on thrones facing each other.” [Quran 15: 47]

In addition to a pure heart being a blessing and a bounty from Allaah, it is also a source of comfort.  This is why Islam puts great emphasis on purification of the heart from spite, so that people can live together in peace and harmony.

The great importance attached to this issue is because it is a difficult state to achieve all the time. A person may have a strong will which enables him to wake up in the middle of the night to offer optional night prayers, but he may not be strong enough to overcome some of his bad feelings towards his fellow Muslims.

Undoubtedly, this quality is a praiseworthy one indeed; Allaah praised the Ansaar (i.e. the residents of Madeenah) for possessing such a quality saying  (which means): “They [i.e. the Ansaar] find not any [ill] feelings in their chests [i.e. hearts] of what they were given [i.e. the Muhaahireen-emigrants from Makkah] but give [them] preference over themselves, even though they are in privation.” [Quran 59: 9] When Allaah favored the Muhaajireen with certain things, the Ansaar did not feel any objection to this, nor did they harbor any ill feelings or envy towards their brothers in faith for being distinguished with these favors. Instead, they favored them over their own selves with whatever they had, even if they themselves were in need of what they offered.

The following great story reflects the rank of possessing a pure heart that is free from spite, and that it is a blessing from Allaah. Anas Ibn Maalik, may Allaah be pleased with him, narrated: “We were sitting with the Prophet, sallallaahu alayhi wa sallam, once when he said: “A man from the dwellers of Paradise will walk in now.” So a man from the Ansaar (i.e. residents of Madeenah) walked in whose beard was dripping from the effect of ablution and who held his slippers with his left hand. The next day the Prophet, sallallaahu alayhi wa sallam, said the same thing, and the same man walked in. On the third day, the Prophet, sallallaahu alayhi wa sallam, said the same thing, and the same man once again walked in. When the Prophet, sallallaahu alayhi wa sallam, left the gathering, ‘Abdullaah Ibn ‘Amr followed that man and said to him: `I had a misunderstanding with my father and swore not to stay in his house three nights, so if you permit me I would like to spend these three nights with you` The man said: `Yes, I permit you.`”

Anas, may Allaah be pleased with him, added: “‘Abdullaah Ibn ‘Amr told us that he spent three nights and did not notice that the man prayed the optional night prayers during any of these nights, but if he woke up during the night, he would simply mention Allaah. Nonetheless, I never heard him utter except good things, so when the three nights finished, I almost belittled his deeds (as they were insignificant) and I said to him: `O slave of Allaah! There was not dispute between me and my father or anger, but I heard the Prophet, sallallaahu alayhi wa sallam, saying thrice: “A man from the dwellers of Paradise will walk in now.” and you walked in all three times, so I wanted to sleep in your place to see what you do in order to imitate you, but I did not see that you exert extra effort in performing any extra deeds. How did you reach such status to deserve what the Prophet, sallallaahu alayhi wa sallam, said about you?` He replied: `My deeds are nothing more than what you saw.' Then when I left, he called me back in and said:

'My deeds are nothing more than what you saw, but the only thing I do is that I do not hold any grudge against any Muslim or envy anyone for what bounties Allaah has granted them.'

Thereupon ‘Abdullaah Ibn ‘Amr, may Allaah be pleased with him, said to him: “This difficult quality to obtain is what granted you this rank”.  [Ahmad]

The keenness of the Salaf, may Allaah have mercy upon them, to have pure hearts: It is not an easy task for someone to maintain a heart free from spite and hold no grudges against anyone. On the other hand, it is not an impossible mission either, and can be achieved with training, practice and constant striving.

The companions, may Allaah be pleased with them, were very keen to remove any bad feelings from the hearts of their brothers towards them. `Aa’ith Ibn `Amr Al-Muzani, may Allaah be pleased with him, reported: “Abu Sufyaan passed by Salmaan, Suhayb and Bilaal and some other Companions, may Allaah be pleased with them (after the conquest of Makkah, when he was still a disbeliever). They said to him: "The swords of Allaah did not exact their due from the foes of Allaah?'' Abu Bakr, may Allaah be pleased with him, said to them: "Do you speak like this to the chief of the Quraysh and their master?'' Then he went to the Prophet, sallallaahu alayhi wa sallam, and related this to him. He, sallallaahu alayhi wa sallam, said: "O Abu Bakr! Perhaps you have angered them. If so, you have angered your Lord”. Abu Bakr, may Allaah be pleased with him, rushed back to them and said: "O my brothers! Did I offend you?'' They replied: "No. May Allaah forgive you, brother”.
[Muslim]

This proves that a person must rush to make amends and apologize for his actions, if he fears that a fellow Muslim was offended or his feelings were hurt, to make sure his brother’s heart remains pure towards him. The one who is being apologized to must accept without delay and comfort his brother, and assure him that he is not holding any grudge against him and supplicate for him as the companions did with Abu Bakr, may Allaah be pleased with them all.

 

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Category: Forgive, Love & Hate For Allaah

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It is not permissible for a Muslim to make friends with a mushrik (polytheist) or to take him as a close friend, because Islam calls on us to forsake the disbelievers and to disavow them, because they worship someone other than Allaah. Allaah says (interpretation of the meaning): “O you who believe! Take not as friends the people who incurred the Wrath of Allaah (i.e. the Jews). Surely, they have despaired of (receiving any good in) the Hereafter, just as the disbelievers have despaired of those (buried) in graves (that they will not be resurrected on the Day of Resurrection).” [al-Mumtahanah 60:13]

This was also the teaching of the Prophet (peace and blessings of Allaah be upon him).

1 – It was narrated from Abu Sa’eed al-Khudri (may Allaah be pleased with him) that he heard the Messenger of Allaah (peace and blessings of Allaah be upon him) say, “Do not keep company with anyone but a believer and do not let anyone eat your food but one who is pious.” (Narrated by al-Tirmidhi, 2395; Abu Dawood, 4832. Abu ‘Eesa al-Tirmidhi said: this hadeeth is hasan. It was also classed as hasan by al-Albaani in Saheeh al-Tirmidhi, 2519).

Abu ‘Eesa al-Khattaabi said:

'Rather he warned against keeping company with anyone who is not pious and against mixing with them or eating with them, because eating with a person instills friendship and love in the heart.'

He said: 'Do not make friends with anyone who is not pious; do not take him as a companion with whom you eat and chat.' (Ma’aalim al-Sunan, Haamish Mukhtasar Sunan Abi Dawood, 7/185, 186).

2 – It was narrated from Samurah that the Prophet (peace and blessings of Allaah be upon him) said: “Do not live among the mushrikeen and do not mix with them, for whoever lives among them or mixes with them is not one of us.” (Narrated by al-Bayhaqi, 9/142; al-Haakim, 2/154. He said, it is saheeh according to the conditions of al-Bukhaari. The hadeeth was also classed as saheeh by al-Albaani in al-Silsilat al-Saheehah, 2/229 with its corroborating reports).

But it is permissible to deal with them in a kind manner in the hope that they might become Muslim.

It was narrated that Anas (may Allaah be pleased with him) said: There was a Jewish boy who used to serve the Prophet (peace and blessings of Allaah be upon him), and he fell sick. The Prophet (peace and blessings of Allaah be upon him) came to visit him. He sat by his head and said, “Become Muslim.” (The boy) looked at his father who was with him, and he (the father) said, “Obey Abu’l-Qaasim (peace and blessings of Allaah be upon him).” So he became Muslim, and the Prophet (peace and blessings of Allaah be upon him) went out, saying,

“Praise be to Allaah Who has saved him from the Fire” (Narrated by al-Bukhaari, 1290).

And Allaah knows best.

 

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Category: Why and How to Leave Music

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The view of scholars towards music

Numerous scholars have declared consensus [ijma’] on the prohibition of using musical instruments which suggests at the very least that the opinion which permits using musical instruments is unreliable.

The list includes scholars such as:

• Al-Tabari (d.311 A.H.),
• Al-Nawawi (d.676 A.H.),
• Ibn Qudamah al-Maqdasi (d.620 A.H.),
• Al-Qurtubi (d.671 A.H.) and
• Ibn Taymiyyah (d.728 A.H.).

The famous companion Ibn Mas’ud held that listening to musical instruments gives birth to disbelief and hypocrisy in one’s heart. Al-Awza’i (d.157 A.H.), a very famous scholar of the second generation, narrated that the righteous Caliph Umar Ibn Abdul‘Aziz (d.101 A.H.) sent a letter to one of his governors with the words,

‘…and your presentation of musical and woodwind instruments is an innovation in Islam. I had resolved to dispatch to you someone who would shear the hair on the back of your head, such vile hair!’

Likewise, Imam Malik (d.179 A.H.), who resided in Madinah - the home of the vast majority of the Companions of the Prophet stated,

‘Only the very sinful amongst us listen to music’.

Imam Malik’s opinion was in fact a Madinian opinion, which reflected their consensus: a source of authority if not legislation. Can it be reasonably argued that while so many early scholars greatly detested using musical instruments, there were those who believed it was acceptable? This cannot be the case and is precisely the reason why some scholars negate the opinion (of allowing music) being attributed to any of the early scholars. The famous Hanbali scholar Ibn Hajar al-Hanbali (d.795 A.H.) stated,

‘Whoever attributes the opinion permitting music to any of the scholars who are respected in legal issues has surely erred.’

Music: the message of peace and love?

In his article, Sami Yusuf stated, ‘In the midst of all this, it is upon all conscious and responsible artists who look beyond the commercial to work in refining arts and music. Apart from entertaining audiences, music is a powerful medium to communicate values and social messages. In these times where heinous crimes against humanity are being committed, we as artists – Muslims or non-Muslims, British or non-British – have a duty to use this medium to bring some sanity to this world of unrest, fear, violence, terror and war. Human life and dignity are values that should be cherished and championed by all’.

Those who erroneously support such an idea go even further and compare their music to the poems of Hassan Ibn Thabit, the famous Companion who would use his poetic skills to defend the Prophet, may Allah praise and send peace upon him, and the Islamic values which he propagated. The idea that music is a powerful medium to communicate values and social messages is merely an emotional and unscholarly view. However appealing this idea may seem, we must understand that it is far from reality. We must consider the power in Hassan’s poetry and the reasons why the Prophet not only endorsed but also encouraged him to defend Islam. The strength of Hassan’s poems lay in the denotation of his rhythmic and eloquent words; this is what makes a poem effective. There are no legal issues with regard to Muslims practising the art of poetry. One dreams of Muslim poets eloquently articulating and defending Islam and its values.

However, the discussion here is focused on the use of musical instruments which are normally accompanied by bodily movements as mentioned by Sister Yvonne. Furthermore, music may be a weapon, but a counterproductive one, for embedded within it is a culture of permissiveness and liberalism. Many non-Muslims concede this fact and have undertaken research analysing the connection between music, behaviour and crime.

There is no comparison between the power of comprehendible and eloquent words and insignificant sounds. This method of argument to promote idealistic concepts is akin to Christian use of flowery language and idealism in order to promote that which cannot be defended using rational arguments. Attempts by some Christians to sugar-coat theological inconsistencies failed and turned people away. One can say that the public have lost faith in the methodology of using music to propagate messages of love and peace as they have realised that it lacks practicality. Furthermore, these methods have led many people to the conclusion that they are being duped in order to keep the focus away from the root cause of problems.

In our current climate, how can music contribute to solving the many conflicts that exist in many parts of the world? It certainly has not brought some sanity to this world of unrest, fear, violence, terror and war. How will music contribute to stopping Western troops from attacking innocent people in Iraq and Afghanistan, or stop Israelis from shedding the blood of innocent women and children in Lebanon and Palestine? Such a view is utterly erroneous and we must free ourselves of using such fanciful idealistic concepts that have no relevance to reality. Let us take an intellectual and rational approach to the problems and their solutions.

The reality of this world is quite different from what we may hope it to be. We should be calling Muslims to arise and face the real challenges, such as taking a leading role in promoting correct principles and values, values such as freeing people from servitude of man to the servitude of Allah alone.

Such an imperative undertaking requires maturity and seriousness to the extent that we should be willing to sacrifice our lives and wealth for the cause. I call upon all Muslims to remember that this life is a test as we are informed in the Qur’an, ‘Blessed is He in Whose Hand is the dominion, and He is Able to do all things; Who has created death and life, that He may test you which of you is best in deed. And He is the All-Mighty, the Oft-Forgiving.’1 Allah also said, ’The life of this world is only the enjoyment of deception (i.e., a deceiving thing).’2 Hence, this life is essentially a conflict between truth and falsehood and even a cursory glance at history would visibly affirm this reality. A moral system should be based on a sense of what is good and evil, what is truth and falsehood. Peace and love form only a part of the reality, and thus, our discussion should not be limited to these values in isolation of others for that would certainly end with detrimental consequences. Any system that promotes these values without having power, strength and rule of law to protect and maintain them is nothing but a hoax. This is contrary to the reality of Islam and this should reflect in our literature and discourses. It is the practicality of Islam that will be convincing to people from all spectrums.

The debate is not limited to Music

An essential aspect of pop culture (including music) is the resulting various evil effects which are usually overlooked in discussions. It is the norm however to analyse such effects within Islamic jurisprudence. It is sad to witness respected Muslim figures speaking about music and its permissibility and citing examples of the music played at the beginning of news programs or what is occurs and is heard unintentionally in the street. Their discussions are usually limited to these simple cases; however, their views are frequently misunderstood as a justification for contemporary music. Sami Yusuf in his response to Yvonne correctly stated that, ‘The obsessive fascination of fans towards any celebrity - be it in arts, music, politics, media, etc - to the point of hysteria and hero-worshipping is definitely unhealthy not to mention un-Islamic’.

However, he also stated, ‘I definitely did not see girls dancing or behaving indecently in any of my concerts. To state otherwise is a gross exaggeration if not an outright fallacy’. I have personally asked numerous people about many ‘Islamic concerts’ and their comments and views resemble those of Yvonne’s. Recently, I attended a major Islamic event, at the end of which there was an ‘Islamic concert’. I remained behind for a few minutes in order to observe; I could not believe what was being done in the name of Islam! Members of the opposite sex where freely mixing, so much so that they were sitting next each other and their thighs were touching.

Once the ‘Islamic’ music began, the audience began to clap and their bodies to shake in their chairs. I decided to leave disgusted at what I had observed and met another brother who had also entered the hall with the intention to examine the ongoing of such concerts; he was surprised that I had departed so early on though the concert had not properly began. Muslim singers mention that music plays a major role in communicating ‘values and social messages’. Based upon what happens in such concerts, can they still argue that these noble goals are achieved? Furthermore, the youth exchange singers’ photos by e-mail and text message. They hang posters of these singers’ on their bedroom walls. They act with bad manners, pushing and shoving in order to reach their hero to attain his autograph, jumping and screaming as the singers make their way to the stage. This clearly resembles idolisation of the famous which contravenes the Islamic code of conduct. Our ummah is calling out to us to produce genuine men and women who can meet the hardships it faces and provide a future with hope and optimism for the establishment of servitude to Allah and welfare of our brothers and sisters; this cannot be achieved through fads and mere dreams of betterment and through incapacitating our youth via the escapism and harmful effects of music: a matter out-rightly rejected and deemed impermissible throughout our fourteen hundred year history. In my next article, I will move onto exploring some thoughts on the discussion around Britishness and identity, by the will of Allah, may he be Glorified.

_____________

Footnotes:

1. Surah al-Mulk 67:1
2. Surah Aal Imran 3:185

 

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I FEEL very uncomfortable about the pop culture which is growing around some so-called Nasheed artists. Of course I use the term ‘Nasheed artists' very lightly. Islamic ‘boy bands' and Muslim ‘popsters' would probably be more appropriate.

Eminent scholars throughout history have often opined that music is haram, and I don't recall reading anything about the Sahaba whooping it up to the sound of music. Don't get me wrong. I'm all for people letting off steam, but in a dignified manner and one which is appropriate to their surroundings.

The reason I am expressing concern is that just a few days ago at a venue in Central London, sisters went wild in the aisles as some form of pop-mania swept through the concert venue. And I'm not just talking about silly, little girls who don't know any better; I am talking about sisters in their 20's, 30's and 40's, who squealed, shouted, swayed and danced. Even the security guys who looked more like pipe cleaners than bulldozers were left looking dazed and confused as they tried to stop hijabi sisters from standing on their chairs.

Of course the stage groupies did not help at all as they waved and encouraged the largely female Muslim crowd to "get up and sing along." (They're called ‘Fluffers' in lap-dancing circles!)

The source of all this adulation was British-born Sami Yusuf, who is so proud of his claret-colored passport that he wants us all to wave the Union Jacks. I'm amazed he didn't encourage his fans to sing "Land of Hope and Glory." Brother Sami asked his audience to cheer if they were proud to be British ,and when they responded loudly, he said he couldn't hear them and asked them to cheer again.

How can anyone be proud to be British? Britain is the third most hated country in the world. The Union Jack is drenched in the blood of our brothers and sisters across Iraq, Afghanistan, and Palestine. Our history is steeped in the blood of colonialism, rooted in slavery, brutality, torture, and oppression. And we haven't had a decent game of soccer since we lifted the World Cup in 1966.

Apparently Sami also said one of the selling points of Brand UK was having Muslims in the Metropolitan Police Force! AstafurAllah! Dude, these are the same cops who have a shoot-to-kill policy and would have gunned down a Muslim last year if they could tell the difference between a Bangladeshi and a Brazilian. This is the same police force that has raided more than 3000 Muslim homes in Britain since 9/11. What sort of life is there on Planet Sami, I wonder? If he is so proud to be British, why is he living in the great Middle Eastern democracy of Egypt?

Apparently the sort of hysteria Sami helped encourage is also in America, and if it is happening on both sides of the Atlantic, then it must be creeping around the globe and poisoning the masses. Islamic boy bands like 786 and Mecca 2 Medina are also the subject of the sort of female adulation you expect to see on American Pop Idol or the X-Factor. Surely Islamic events should be promoting restrained and more sedate behavior.

Do we blame the out-of-control sisters? Or do we blame the organizers for allowing this sort of excessive behavior which demeans Islam? Or do we blame the artists themselves?

Abu Ali and Abu Abdul Malik, struggling for their Deen, would certainly not try to whip up this sort of hysteria. Neither would the anonymous heroic Nasheed artists who sing for freedom; check out Idhrib Ya Asad Fallujah, and you will know exactly what I mean.

Fallujah is now synonymous with the sort of heroic resistance that elevated the Palestinians of Jenin to the ranks of the resistance written about in the Paris Communeand the Siege of Leningrad. The US military has banned the playing of any Nasheeds about Fallujah because of the power and the passion it evokes.

If those Nasheeds had sisters running in the streets whooping and dancing, however, the Nasheeds may be encouraged because of haram activity surrounding them.

Quite frankly, I really don't know how anyone in the Ummah can really let go and scream and shout with joy at pleasure domes when there is so much brutality and suffering going on in the world today. The rivers of blood flow freely from the veins of our brothers and sisters from across the Muslim world.

Screaming and shouting the names of musical heroes drown out the screams coming from the dungeons of Uzbekistan where brothers and sisters are boiled alive in vats of water. How many will jump up and down and wave their arms in the air, shouting wildly for justice for our kin in Kashmir, Afghanistan, Chechnya, Palestine, and Iraq?

There are many more killing fields as well across the Asian and Arab world. Will you climb on theater chairs and express your rage over Guantanamo Bay and other gulags where our brothers and sisters are being tortured, raped, sodomized, beaten, and burned? Or will you just switch off this concerned sister and switch on to the likes of Sami Yusuf because he can sell you a pipe dream with his soothing words and melodic voice?

Oh, Muslims, wake up! The Ummah is not bleeding; it is hemorrhaging. Listen not to what is haram. Listen to the pain of your global family.

 

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In an article written by Sister Yvonne Ridley titled Pop Culture in the name of Islam (Apr 06), she heavily criticised a recent phenomenon sweeping through Muslim communities across the UK and affecting both the young and more mature generations. The condemnation was particularly directed towards Brother Sami Yusuf. Reasons for this could be due to certain statements he made as well as his status as one of the foremost stars of ‘Islamic music’. Sami responded in turn and in his letter (Jun 06)2 he addressed a number of ideological concepts currently debated in the public domain. He used the discourse on Islamic music as a medium through which to express his views about contemporary issues such as identity, culture and Britishness. These three topics provided the main focus of discussion and upon analysis I found him to employ arguments simultaneously being used by others; a regurgitation of many propounded elsewhere, which consistently argue an analogous perspective. I therefore find it imperative to engage with the wider Muslim audience on the aforementioned issues which I believe to be particularly significant for Muslims in our current climate. The intent is to provide a thorough discourse and analysis in an impartial fashion and to provide solutions to the complex dilemmas we Muslims face. I begin with the issue of music in light of the discourse of Muslim scholars. Culture, identity and Britishness will be discussed in forthcoming articles.

Many of the ideas and concepts remonstrated by those who argue viewpoints similar to Sami’s are neither substantiated nor adhere to Islamic principles. They are fanciful and idealistic notions of no tangible benefit and lack simple rational evidence. It has unfortunately become common amongst Muslims, both the laity and elite, to deal with challenges of culture, identity and Britishness in a romantic fashion to the extent that the frequent use of terms such as love, peace and tolerance instil a false sense of hope and only serve to restrict philosophical and theological development.

This in turn amplifies the predicament as it renders the masses inoperative and unable to distinguish between idealism and realism thereby rendering them ineffective for the vital task of establishing a successful method by which people may live. Before accepting such idealistic notions at face value, it is of paramount importance that we scrutinise their relevance and practicality; we must examine the legitimacy of such ideas rationally and more importantly, legally, in accordance with Islamic law.

Music: A simple matter of disagreement?

Some Muslim musicians assert that music is one of the most controversial topics in Islamic jurisprudence, although they usually acknowledge that many eminent classical scholars have considered it forbidden. Some such as Sami Yusuf have argued that there are, ‘…other eminent scholars – classical and contemporary, who permit singing and the use of musical instruments.’3 Such statements are frequently used as Islamic evidence by those who hold the opinion that the production of music as well as listening to it is permissible. However, such a declaration demands the naming of scholars who have claimed that the subject of music is one of the most controversial topics in Islamic Jurisprudence. It is accepted that a few contemporary scholars hold the view that musical instruments are permissible albeit with certain conditions attached. Nevertheless, this does not render the issue of music a controversial one, especially within the confines of Islamic law. In this regard, we are at liberty to scrutinise our judicial rulings which have been formed over fourteen centuries in order to locate one scholar who described this issue as a highly controversial one. It is expedient that we understand the principle of Islamic law which informs us that where a handful of scholars hold a view which opposes the overwhelming majority, the issue neither remains controversial nor the difference acceptable and valid. This principle is agreed upon among Islamic jurists and reads,

‘There is no censure in issues of disagreement, while the censure is only in issues that have consensus’4.

The scholars have further explained the meaning of issues of disagreement by stating that irregular or weak opinions are excluded from this principle altogether rendering them open to censure. For this reason Ibn al-Qayyim in his work ’Ilam al-Muwaqqi’in explains at length the difference between issues that are open to enquiry and the exercising of one’s opinion [ijtihad] and issues that are not subject to ijtihad (logical reasoning) even if there may be scholars who hold opinions contrary to the established ruling5.

Failure to either differentiate between the two issues or to neglect this rule entirely will inevitably lead to significant problems which could possibly lead to the dissolution of Islamic law; this may seem ostensibly dramatic yet we are still required to accept certain truths though they do not seem inevitable. Throughout the works of comparative jurisprudence, especially the voluminous manuals such as al-Mughni, al-Majmu’, Fath al-Bari, ‘Umadat-ul-Qari and al-Tamheed, we rarely unearth a legal issue which is free from dispute but to accommodate each and every opinion in all legal disputes would result in a disordered system void of the perfection projected by Islam. To give an example, there is an opinion held by some scholars that the Isha’ prayer is suspended during the summer months in countries such as England owing to the absence of Islamic legal signs indicating the beginning of Isha’. This opinion gives rise to the vital question, ‘Can this opinion be adopted and thus the Isha’ prayer be put on hold during the summer?' Of course not! Any action taken based on this opinion would justifiably be condemned. There are many additional examples of legal opinions which are quite rightly disregarded in matters of consensus: some scholars deem the consumption of dog meat as lawful; others hold the opinion that it is forbidden for a man to see his mother’s hair; and the phenomenon whereby Muslims steal from non-Muslims claiming that certain scholars have deemed such actions permissible. In fact, if we use the same logic presented by Sami, 7/7 should not be condemned and we must simply respect the notion of differing to be the rightful reaction as there are those who view it in a favourable light. In reality, scholars would often pronounce in response to such legal absurdities, ’

One who deliberately seeks out religious errors of judgment becomes a heretic’6.

A commendable stance worthy of mention here was taken by a notable early scholar, Isma’il al-Qadhi, who strove to preserve the framework of the Islamic legal system; he was presented with a written piece in which the author had collected all of the lenient abnormal opinions and excuses of jurists, to which he boldly denounced the work and informed the Caliph that the book was the work of a heretic. When a person enquired as to why he gave such a harsh verdict whilst there were hadiths supporting some of these opinions, Isma’il Al-Qadhi replied,

’The scholars who viewed that singing is allowed did not view drinking certain types of wine as permissible, and so on…’7

He meant by this that odd opinions are not to be compiled and then adopted as a concise manual of jurisprudence [fiqh] to practise, since the jurist who is but fallible and offers an individual odd opinion or two does not necessarily agree with other odd opinions.

To conclude, the mere existence of a difference of opinion on a given issue does not render the difference acceptable and valid. Valid differences of opinion arise where there is scope for one to exert efforts in study and examination and to exercise one’s opinion [ijtihad]. This occurs only when the differences of opinion and numbers of scholars are regarded and considered significant. Moreover, it must be the result of objective and sincere efforts without any hidden yearning to seek lenient allowances from the onset.

In the next article, I will examine issues of ijtihad and the ruling of music in further detail.

_____________

Footnotes:

1. This article can be found at her website.
2. This letter titled, Open letter from Sami Yusuf to Yvonne Ridley, can be found in several places over the internet. There is a link to the article on his own website here but it does not seem to be active.
3. Ibid.
4. See for example al-Suyuti, al-Ashbah wa al-Nadhai’r, pg. 175, Dar Ihya’ al-Kutub al-‘Arabiyah.
5. Ibn al-Qayyim, ‘Ilam al-Muwaqqi’in, 3/258-361, Dar al-Kutub al-Hadithiyyah, 1969.
6. Al-Dhahabi, Siyar ‘Alam al-Nubala’, reporting on al-Awza’i and others 7/125 & 8/18.
7. Al-Bayhaqi, al-Sunan al-Kubra, 10/211.

 

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Evidence of prohibition in the Qur’aan and Sunnah:

Allaah says in Soorat Luqmaan (interpretation of the meaning):

“And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…” [Luqmaan 31:6]

The scholar of the ummah, Ibn ‘Abbaas (may Allaah be pleased with him) said:

"This means singing." (Tafseer al-Tabari, 21/40).

Mujaahid (may Allaah have mercy on him) said:

"This means playing the drum (tabl)." (Tafseer al-Tabari, 21/40).

Al-Hasan al-Basri (may Allaah have mercy on him) said:

"This aayah (verse) was revealed concerning singing and musical instruments (lit. woodwind instruments)." (Tafseer Ibn Katheer, 3/451).

Al-Sa’di (may Allaah have mercy on him) said:

"This includes all manner of haraam speech, all idle talk and falsehood, and all nonsense that encourages kufr (disbelief) and disobedience; the words of those who say things to refute the truth and argue in support of falsehood to defeat the truth; and backbiting, slander, lies, insults and curses; the singing and musical instruments of the Shaytaan; and musical instruments which are of no spiritual or worldly benefit." (Tafseer al-Sa’di, 6/150)

Ibn al-Qayyim (may Allaah have mercy on him) said:

The interpretation of the Sahaabah and Taabi’in, that ‘idle talk’ refers to singing, is sufficient. This was reported with saheeh isnaad (chains) from Ibn ‘Abbaas and Ibn Mas’ood. Abu’l-Sahbaa’ said: 'I asked Ibn Mas’ood about the aayah (interpretation of the meaning), “And of mankind is he who purchases idle talks." [Luqmaan 31:6]. He said:

"By Allaah, besides Whom there is no other god, this means singing" – and he repeated it three times.

It was also reported with a saheeh isnaad (authentic chain) from Ibn ‘Umar (may Allaah be pleased with them both) that this means singing. There is no contradiction between the interpretation of “idle talk” as meaning singing and the interpretation of it as meaning stories of the Persians and their kings, and the kings of the Romans, and so on, such as al-Nadr ibn al-Haarith used to tell to the people of Makkah to distract them from the Qur’aan. Both of them are idle talk. Hence Ibn ‘Abbaas said:

'“Idle talk” is falsehood and singing.'

Some of the Sahaabah said one and some said the other, and some said both. Singing is worse and more harmful than stories of kings, because it leads to zinaa (adultery) and makes hypocrisy grow (in the heart); it is the trap of the Shaytaan, and it clouds the mind. The way in which it blocks people from the Qur’aan is worse than the way in which other kinds of false talk block them, because people are naturally inclined towards it and tend to want to listen to it. The aayaat (verses) condemn replacing the Qur’aan with idle talk in order to mislead (men) from the path of Allaah without knowledge and taking it as a joke, because when an aayah (verse) of the Qur’aan is recited to such a person, he turns his back as if he heard them not, as if there were deafness in his ear. If he hears anything of it, he makes fun of it. All of this happens only in the case of the people who are most stubbornly kaafirs (disbelievers) and if some of it happens to singers and those who listen to them, they both have a share of this blame. (Ighaathat al-Lahfaan, 1/258-259).

Allaah says (interpretation of the meaning):

“[Allaah said to Iblees:] And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allaah’s disobedience)…” [al-Israa’ 17:64]

It was narrated that Mujaahid (may Allaah have mercy on him) said:

“And befool them gradually those whom you can among them with your voice.” – his voice [the voice of Iblees/Shaytaan] is singing and falsehood.

Ibn al-Qayyim (may Allaah have mercy on him) said: This idaafah [possessive or genitive construction, i.e., your voice] serves to make the meaning specific, as with the phrases [translated as] “your cavalry” and “your infantry” [later in the same aayah]. Everyone who speaks in any way that is not obedient to Allaah, everyone who blows into a flute or other woodwind instrument, or who plays any haraam kind of drum, this is the voice of the Shaytaan. Everyone who walks to commit some act of disobedience towards Allaah is part of his [the Shaytaan’s] infantry, and anyone who rides to commit sin is part of his cavalry. This is the view of the Salaf, as Ibn ‘Abi Haatim narrated from Ibn ‘Abbaas:

"His infantry is everyone who walks to disobey Allaah." (Ighaathat al-Lahfaan).

Allaah says (interpretation of the meaning):

“Do you then wonder at this recitation (the Qur’aan)? And you laugh at it and weep not, Wasting your (precious) lifetime in pastime and amusements (singing).” [al-Najm 53:59-61]

‘Ikrimah (may Allaah have mercy on him) said: it was narrated from Ibn ‘Abbaas that al-sumood [verbal noun from saamidoon, translated here as “Wasting your (precious) lifetime in pastime and amusements (singing)”] means “singing”, in the dialect of Himyar; it might be said “Ismidi lanaa” [‘sing for us’ – from the same root as saamidoon/sumood] meaning “ghaniy” [sing]. And he said (may Allaah have mercy on him):

"When they [the kuffaar] heard the Qur’aan, they would sing, then this aayah (verse) was revealed."

Ibn Katheer (may Allaah have mercy on him) said: Allaah says (interpretation of the meaning) “Wasting your (precious) lifetime in pastime and amusements (singing)” – Sufyaan al-Thawri said, narrating from his father from Ibn ‘Abbaas:

"(This means) singing. This is Yemeni (dialect): ismad lana means ghan lana [sing to us]."

This was also the view of ‘Ikrimah. (Tafseer Ibn Katheer).

It was reported from Abu Umaamah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do not sell singing slave women, do not buy them and do not teach them. There is nothing good in this trade, and their price is haraam. Concerning such things as this the aayah was revealed (interpretation of the meaning): ‘And of mankind is he who purchases idle talks (i.e. music, singing) to mislead (men) from the path of Allaah…’ [Luqmaan 31:6].” (Hasan hadeeth)

The Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“Among my ummah there will certainly be people who permit zinaa (adultery), silk, alcohol and musical instruments…” (Narrated by al-Bukhaari ta’leeqan, no. 5590; narrated as mawsool by al-Tabaraani and al-Bayhaqi. See al-Silsilah al-Saheehah by al-Albaani, 91).

Ibn al-Qayyim (may Allaah have mercy on him) said:

"This is a saheeh hadeeth narrated by al-Bukhaari in his Saheeh, where he quoted it as evidence and stated that it is mu’allaq and majzoom. He said: Chapter on what was narrated concerning those who permit alcohol and call it by another name.

This hadeeth indicates in two ways that musical instruments and enjoyment of listening to music are haraam. The first is the fact that the Prophet (peace and blessings of Allaah be upon him) said: “[they] permit” which clearly indicates that the things mentioned, including musical instruments, are haraam according to sharee’ah, but those people will permit them. The second is the fact that musical instruments are mentioned alongside things which are definitely known to be haraam, i.e., zinaa and alcohol: if they (musical instruments) were not haraam, why would they be mentioned alongside these things?" (adapted from al-Silsilah al-Saheehah by al-Albaani, 1/140-141)

Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said:

"This hadeeth indicates that ma’aazif are haraam, and ma’aazif means musical instruments according to the scholars of (Arabic) language. This word includes all such instruments." (al-Majmoo’, 11/535).

Ibn al-Qayyim (may Allaah have mercy on him) said: And concerning the same topic similar comments were narrated from:

• Sahl ibn Sa’d al-Saa’idi,
• ‘Imraan ibn Husayn,
• ‘Abd-Allaah ibn ‘Amr,
• ‘Abd-Allaah ibn ‘Abbaas,
• Abu Hurayrah,
• Abu Umaamah al-Baahili,
• ‘Aa’ishah Umm al-Mu’mineen,
• ‘Ali ibn Abi Taalib,
• Anas ibn Maalik,
• ‘Abd al-Rahmaan ibn Saabit and
• al-Ghaazi ibn Rabee’ah.

Then he mentioned it in Ighaathat al-Lahfaan, and it indicates that they (musical instruments) are haraam.

It was narrated that Naafi’ (may Allaah have mercy on him) said:

Ibn ‘Umar heard a woodwind instrument, and he put his fingers in his ears and kept away from that path. He said to me, "O Naafi’, can you hear anything?" I said, "No". So he took his fingers away from his ears and said: "I was with the Prophet (peace and blessings of Allaah be upon him) and he heard something like this, and he did the same thing. (Saheeh Abi Dawood).

Some insignificant person said that this hadeeth does not prove that musical instruments are haraam, because if that were so, the Messenger of Allaah (peace and blessings of Allaah be upon him) would have instructed Ibn ‘Umar (may Allaah be pleased with them both) to put his fingers in his ears as well, and Ibn ‘Umar would have instructed Naafi’ to do likewise! The response to this is: He was not listening to it, but he could hear it. There is a difference between listening and hearing. Shaykh al-Islam (Ibn Taymiyah) (may Allaah have mercy on him) said:

'Concerning (music) which a person does not intend to listen to, there is no prohibition or blame, according to scholarly consensus. Hence blame or praise is connected to listening, not to hearing. The one who listens to the Qur’aan will be rewarded for it, whereas the one who hears it without intending or wanting to will not be rewarded for that, because actions are judged by intentions. The same applies to musical instruments which are forbidden: if a person hears them without intending to, that does not matter.' (al-Majmoo’, 10/78).

Ibn Qudaamah al-Maqdisi (may Allaah have mercy on him) said:

'The listener is the one who intends to hear, which was not the case with Ibn ‘Umar (may Allaah be pleased with them both); what happened in his case was hearing. The Prophet (peace and blessings of Allaah be upon him) needed to know when the sound stopped because he had moved away from that path and blocked his ears. So he did not want to go back to that path or unblock his ears until the noise had stopped, so when he allowed Ibn ‘Umar to continue hearing it, this was because of necessity.' (al-Mughni, 10/173)

(Even though the hearing referred to in the comments of the two imaams is makrooh (disliked), it was permitted because of necessity, as we will see below in the comments of Imaam Maalik (may Allaah have mercy on him). And Allaah knows best).

The views of the scholars (Imaams) of Islam

Al-Qaasim (may Allaah have mercy on him) said:

'Singing is part of falsehood. Al-Hasan (may Allaah have mercy on him) said: if there is music involved in a dinner invitation (waleemah), do not accept the invitation.' (al-Jaami by al-Qayrawaani, p. 262-263).

Shaykh al-Islam Ibn Taymiyah (may Allaah have mercy on him) said:

'The view of the four Imaams is that all kinds of musical instruments are haraam. It was reported in Saheeh al-Bukhaari and elsewhere that the Prophet (peace and blessings of Allaah be upon him) said that there would be among his ummah those who would allow zinaa (adultery), silk, alcohol and musical instruments, and he said that they would be transformed into monkeys and pigs… None of the followers of the imaams mentioned any dispute concerning the matter of music.' (al-Majmoo’, 11/576).

Al-Albaani (may Allaah have mercy on him) said:

'The four madhhabs are agreed that all musical instruments are haraam.' (al-Saheehah, 1/145).

Ibn al-Qayyim (may Allaah have mercy on him) said:

'The madhhab of Abu Haneefah is the strictest in this regard, and his comments are among the harshest. His companions clearly stated that it is haraam to listen to all musical instruments such as the flute and the drum, even tapping a stick. They stated that it is a sin which implies that a person is a faasiq (rebellious evil doer) whose testimony should be rejected. They went further than that and said that listening to music is fisq (rebellion, evildoing) and enjoying it is kufr (disbelief). This is their words. They narrated in support of that a hadeeth which could not be attributed to the Prophet (peace and blessings of Allaah be upon him). They said: "He should try not to hear it if he passes by it or it is in his vicinity." Abu Yoosuf said, "Concerning a house from which could be heard the sound of musical instruments: Go in without their permission, because forbidding evil actions is obligatory, and if it were not allowed to enter without permission, people could not have fulfilled the obligatory duty (of enjoining what is good and forbidding what is evil)." (Ighaathat al-Lahfaan, 1/425).

Imaam Maalik (may Allaah have mercy on him) was asked about playing the drum or flute, if a person happens to hear the sound and enjoy it whilst he is walking or sitting. He said: "He should get up if he finds that he enjoys it, unless he is sitting down for a need or is unable to get up. If he is on the road, he should either go back or move on." (al-Jaami’ by al-Qayrawaani, 262). He (may Allaah have mercy on him) said:

“The only people who do things like that, in our view, are faasiqs.” (Tafseer al-Qurtubi, 14/55).

Ibn ‘Abd al-Barr (may Allaah have mercy on him) said: "Among the types of earnings which are haraam by scholarly consensus are ribaa (usury), the fee of a prostitute, anything forbidden, bribes, payment for wailing over the dead and singing, payments to fortune-tellers and those who claim to know the unseen and astrologers, payments for playing flutes, and all kinds of gambling. (al-Kaafi).

Ibn al-Qayyim (may Allaah have mercy on him) said, explaining the view of Imaam al-Shaafa'i: "His companions who know his madhhab (point of view) stated that it is haraam and denounced those who said that he permitted it." (Ighaathat al-Lahfaan, 1/425).

The author of Kifaayat al-Akhbaar, who was one of the Shaafai's, counted musical instruments such as flutes and others, as being munkar (evil), and the one who is present (where they are being played) should denounce them. He cannot be excused by the fact that there are bad scholars, because they are corrupting the sharee’ah, or evil faqeers (destitute) – meaning the Sufis, because they call themselves fuqaraa’ or faqeers – because they are ignorant and follow anyone who makes noise; they are not guided by the light of knowledge; rather they are blown about by every wind. (Kifaayat al-Akhbaar, 2/128).

Ibn al-Qayyim (may Allaah have mercy on him) said: With regard to the view of Imaam Ahmad, his son ‘Abd-Allaah said: 'I asked my father about singing. He said:

"Singing makes hypocrisy grow in the heart; I do not like it." Then he mentioned the words of Maalik: "The evildoers (faasiqs) among us do that." (Ighaathat al-Lahfaan).

Ibn Qudaamah, the researcher of the Hanbali madhhab – (may Allaah have mercy on him) said:

"Musical instruments are of three types which are haraam. These are the strings and all kinds of flute, and the lute, drum and rabaab (stringed instrument) and so on. Whoever persists in listening to them, his testimony should be rejected. (al-Mughni, 10/173).

And he said (may Allaah have mercy on him);

"If a person is invited to a gathering in which there is something objectionable, such as wine and musical instruments, and he is able to denounce it, then he should attend and speak out against it, because then he will be combining two obligatory duties. If he is not able to do that, then he should not attend." (al-Kaafi, 3/118)

Al-Tabari (may Allaah have mercy on him) said:

"The scholars of all regions are agreed that singing is makrooh and should be prevented. Although Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari differed from the majority, (it should be noted that) the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Adhere to the majority.” And whoever dies differing from the majority, dies as a jaahili." (Tafseer al-Qurtubi, 14/56).

In earlier generations, the word “makrooh” was used to mean haraam, then it took on the meaning of “disliked”. But this is to be understood as meaning that it is forbidden, because he [al-Tabari] said “it should be prevented”, and nothing is to be prevented except that which is haraam; and because in the two hadeeths quoted, music is denounced in the strongest terms. Al-Qurtubi (may Allaah have mercy on him) is the one who narrated this report, then he said: Abu’l-Faraj and al-Qaffaal among our companions said:

"The testimony of the singer and the dancer is not to be accepted."

I say: if it is proven that this matter is not permissible, then accepting payment for it is not permissible either.

Shaykh al-Fawzaan (may Allaah preserve him) said:

"What Ibraaheem ibn Sa’d and ‘Ubayd-Allaah al-‘Anbari said about singing is not like the kind of singing that is known nowadays, for they would never have allowed this kind of singing which is the utmost in immorality and obscenity." (al-I’laam)

Ibn Taymiyah (may Allaah have mercy on him) said: "It is not permissible to make musical instruments." (al-Majmoo’, 22/140). And he said:

"According to the majority of fuqahaa’, it is permissible to destroy musical instruments, such as the tanboor [a stringed instrument similar to a mandolin]. This is the view of Maalik and is the more famous of the two views narrated from Ahmad. (al-Majmoo’, 28/113).

And he said: …Ibn al-Mundhir mentioned that the scholars were agreed that it is not permissible to pay people to sing and wail… the consensus of all the scholars whose views we have learned about is that wailing and singing are not allowed. Al-Shu’bi, al-Nakha’i and Maalik regarded that as makrooh [i.e., haraam].

Abu Thawr, al-Nu’maan – Abu Haneefah (may Allaah have mercy on him) – and Ya’qoob and Muhammad, two of the students of Abu Haneefah said:

"It is not permissible to pay anything for singing and wailing. This is our view." And he said: "Musical instruments are the wine of the soul, and what it does to the soul is worse than what intoxicating drinks do." (Majmoo’ al-Fataawa, 10/417).

Ibn Abi Shaybah (may Allaah have mercy on him) reported that a man broke a mandolin belonging to another man, and the latter took his case to Shurayh. But Shurayh did not award him any compensation – i.e., he did not make the first man pay the cost of the mandolin, because it was haraam and had no value. (al-Musannaf, 5/395).

Al-Baghawi (may Allaah have mercy on him) stated in a fatwa that it is haraam to sell all kinds of musical instruments such as mandolins, flutes, etc. Then he said: "If the images are erased and the musical instruments are altered, then it is permissible to sell their parts, whether they are silver, iron, wood or whatever." (Sharh al-Sunnah, 8/28)

An appropriate exception

The exception to the above is the daff – without any rings (i.e., a hand-drum which looks like a tambourine, but without any rattles) – when used by women on Eids and at weddings. This is indicated by saheeh reports. Shaykh al-Islam (may Allaah have mercy on him) said:

"But the Prophet (peace and blessings of Allaah be upon him) made allowances for certain types of musical instruments at weddings and the like, and he made allowances for women to play the daff at weddings and on other joyful occasions. But the men at his time did not play the daff or clap with their hands. It was narrated in al-Saheeh that he said: “Clapping is for women and tasbeeh (saying Subhaan Allaah) is for men.” And he cursed women who imitate men and men who imitate women. Because singing and playing the daff are things that women do, the Salaf used to call any man who did that a mukhannath (effeminate man), and they used to call male singers effeminate – and how many of them there are nowadays! It is well known that the Salaf said this."

In a similar vein is the hadeeth of ‘Aa’ishah (may Allaah be pleased with her), when her father (may Allaah be pleased with him) entered upon her at the time of Eid, and there were two young girls with her who were singing the verses that the Ansaar had said on the day of Bu’aath – and any sensible person will know what people say about war. Abu Bakr (may Allaah be pleased with him) said:

“Musical instruments of the Shaytaan in the house of the Messenger of Allaah (peace and blessings of Allaah be upon him)!”

The Messenger of Allaah had turned away from them and was facing the wall – hence some scholars said that Abu Bakr (may Allaah be pleased with him) would not tell anybody off in front of the Messenger of Allaah (peace and blessings of Allaah be upon him), but he thought that the Messenger of Allaah (peace and blessings of Allaah be upon him) was not paying attention to what was happening. And Allaah knows best. He (the Prophet (peace and blessings of Allaah be upon him)) said:

“Leave them alone, O Abu Bakr, for every nation has its Eid, and this is our Eid, the people of Islam.”

This hadeeth shows that it was not the habit of the Prophet (peace and blessings of Allaah be upon him) and his companions to gather to listen to singing, hence Abu Bakr al-Siddeeq called it “the musical instruments of the Shaytaan”. And the Prophet (peace and blessings of Allaah be upon him) approved of this appellation and did not deny it when he said, “Leave them alone, for every nation has its Eid and this is our Eid.” This indicates that the reason why this was permitted was because it was the time of Eid, and the prohibition remained in effect at times other than Eid, apart from the exceptions made for weddings in other ahaadeeth.

Shaykh al-Albaani explained this in his valuable book Tahreem Aalaat al-Tarab (the Prohibition of Musical Instruments).

"The Prophet (peace and blessings of Allaah be upon him) approved of young girls singing at Eid, as stated in the hadeeth: “So that the mushrikeen (polytheists) will know that in our religion there is room for relaxation.” There is no indication in the hadeeth about the two young girls that the Prophet (peace and blessings of Allaah be upon him) was listening to them. The commands and prohibitions have to do with listening, not merely hearing, just as in the case of seeing, the rules have to do with intentionally looking and not what happens by accident. So it is clear that this is for women only. Imaam Abu ‘Ubayd (may Allaah have mercy on him) defined the daff as “that which is played by women.” (Ghareeb al-Hadeeth, 3/64).

An inappropriate exception

Some of them make an exception for drums at times of war, and consequentially some modern scholars have said that military music is allowed. But there is no basis for this at all, for a number of reasons, the first of which is that this is making an exception with no clear evidence, apart from mere opinion and thinking that it is good, and this is wrong. The second reason is that what the Muslims should do at times of war is to turn their hearts towards their Lord. Allaah says (interpretation of the meaning):

“They ask you (O Muhammad) about the spoils of war. Say: ‘The spoils are for Allaah and the Messenger.’ So fear Allaah and adjust all matters of difference among you…” [al-Anfaal 8:1]. But using music is the opposite of this idea of taqwa (Allah-Consciousness) and  it would distract them from remembering their Lord. Thirdly, using music is one of the customs of the kuffaar, and it is not permitted to imitate them, especially with regard to something that Allaah has forbidden to us in general, such as music. (al-Saheehah, 1/145)

“No people go astray after having been guided except they developed arguments amongst themselves.” (Saheeh)

Some of them used the hadeeth about the Abyssinians playing in the mosque of the Prophet (peace and blessings of Allaah be upon him) as evidence that singing is allowed! Al-Bukhaari included this hadeeth in his Saheeh under the heading Baab al-Hiraab wa’l-Daraq Yawm al-‘Eid (Chapter on Spears and Shields on the Day of Eid). Al-Nawawi (may Allaah have mercy on him) said: "This indicates that it is permissible to play with weapons and the like in the mosque, and he applied that to other activities connected with jihaad." (Sharh Muslim). But as al-Haafiz ibn Hajar (may Allaah have mercy on him) said:

"Whoever speaks about something which is not his profession will come up with weird ideas such as these."

Some of them use as evidence the hadeeth about the singing of the two young girls, which we have discussed above, but we will quote what Ibn al-Qayyim (may Allaah have mercy on him) said, because it is valuable:

"I am amazed that you quote as evidence for allowing listening to sophisticated songs the report which we mentioned about how two young girls who were below the age of puberty sang to a young woman on the day of Eid some verses of Arab poetry about bravery in war and other noble characteristics. How can you compare this to that? What is strange is that this hadeeth is one of the strongest proofs against them. The greatest speaker of the truth [Abu Bakr al-Siddeeq] called them musical instruments of the Shaytaan, and the Messenger of Allaah (peace and blessings of Allaah be upon him) approved of that appellation, but he made an exception in the case of these two young girls who had not yet reached the age of responsibility and the words of whose songs could not corrupt anyone who listened to them. Can this be used as evidence to allow what you do and what you know of listening (to music) which includes (bad) things which are not hidden?! Subhaan Allaah! How people can be led astray!" (Madaarij al-Saalikeen, 1/493).

Ibn al-Jawzi (may Allaah have mercy on him) said: ‘Aa’ishah (may Allaah be pleased with her) was young at that time; nothing was transmitted from her after she reached the age of puberty except condemnation of singing. Her brother’s son, al-Qaasim ibn Muhammad, condemned singing and said that it was not allowed to listen to it, and he took his knowledge from her. (Talbees Iblees, 229).

Al-Haafiz ibn Hajar (may Allaah have mercy on him) said:

'A group of the Sufis used this hadeeth – the hadeeth about the two young girls – as evidence that singing is allowed and it is allowed to listen to it, whether it is accompanied by instruments or not. This view is sufficiently refuted by the clear statement of ‘Aa’ishah in the following hadeeth, where she says, “They were not singers.” She made it clear that they were not singers as such, although this may be understood from the wording of the report. So we should limit it to what was narrated in the text as regards the occasion and the manner, so as to reduce the risk of going against the principle, i.e., the hadeeth. And Allaah knows best.' (Fath al-Baari, 2/442-443).

Some people even have the nerve to suggest that the Sahaabah and Taabi’een listened to singing, and that they saw nothing wrong with it!

Al-Fawzaan (may Allaah preserve him) said: "We demand them to show us saheeh isnaads (authentic chains) going back to these Sahaabah and Taabi’een, proving what they attribute to them."  Then he said: 'Imaam Muslim mentioned in his introduction to his Saheeh that ‘Abd-Allaah ibn al-Mubaarak said:

"The isnaad is part of religion. Were it not for the isnaad, whoever wanted to could say whatever he wanted to."

Some of them said that the ahaadeeth which forbid music are full of faults. No hadeeth was free of being criticized by some of the scholars. Ibn Baaz (may Allaah have mercy on him) said:

"The ahaadeeth which were narrated concerning music being haraam are not full of faults as has been claimed. Some of them are in Saheeh al-Bukhaari which is the soundest of books after the Book of Allaah, and some of them are hasan and some are da’eef. But because they are so many, with different isnaads (chains), they constitute definitive proof that singing and musical instruments are haraam."

All the imaams agreed on the soundness of the ahaadeeth which forbid singing and musical instruments, apart from Abu Haamid al-Ghazzaali, but al-Ghazzaali did not have knowledge of hadeeth; and Ibn Hazam, but al-Albaani (may Allaah have mercy on him) explained where Ibn Hazam went wrong, and Ibn Hazam himself said that if any of (these ahaadeeth) were saheeh, he would follow that. But now they have proof that these reports are saheeh because there are so many books by the scholars which state that these ahaadeeth are saheeh, but they turn their backs on that. They are far more extreme than Ibn Hazam and they are nothing like him, for they are not qualified and cannot be referred to.

Some of them said that the scholars forbade singing because it is mentioned alongside gatherings in which alcohol is drunk and where people stay up late at night for evil purposes.

Al-Shawkaani (may Allaah have mercy on him) said:

"The response to this is that mentioning these things in conjunction does not only mean that what is haraam is what is joined together in this manner. Otherwise this would mean that zinaa, as mentioned in the ahaadeeth, is not haraam unless it is accompanied by alcohol and the use of musical instruments. By the same token, an aayah such as the following (interpretation of the meaning):

“Verily, he used not to believe in Allaah, the Most Great, and urged not on the feeding of Al-Miskeen (the poor).” [al-Haaqqah 69:33-34]

would imply that it is not haraam to disbelieve in Allaah unless that is accompanied by not encouraging the feeding of the poor. If it is said that the prohibition of such things one at a time is proven from other reports, the response to that is that the prohibition of musical instruments is also known from other evidence, as mentioned above. (Nayl al-Awtaar, 8/107).

Some of them said that “idle talk” does not refer to singing; the refutation of that has been mentioned above. Al-Qurtubi (may Allaah have mercy on him) said:

"This – the view that it means singing – is the best that has been said concerning this aayah, and Ibn Mas’ood swore three times by Allaah besides Whom there is no other god, that it does refer to singing."

Then he mentioned other imaams who said the same thing. Then he mentioned other views concerning the matter. Then he said:

"The first view is the best of all that has been said on this matter, because of the marfoo’ hadeeth, and because of the view of the Sahaabah and the Taabi’een." (Tafseer al-Qurtubi).

Ibn al-Qayyim (may Allaah have mercy on him), after quoting this Tafseer, said: Al-Haakim Abu ‘Abd-Allaah said in the Tafseer of Kitaab al-Mustadrak:

"Let the one who is seeking this knowledge know that the Tafseer of a Sahaabi, who witnessed the revelation, is a hadeeth with isnaad (a chain) according to the two Shaykhs (al-Bukhaari and Muslim)."

Elsewhere in his book, he said:

"In our view this hadeeth has the same strength as a marfoo’ report. Although their tafseer is still subject to further examination, it is still more readily acceptable than the tafseer of those who came after them, because they are the most knowledgeable among this ummah of what Allaah meant in his Book. It was revealed among them and they were the first people to be addressed by it. They heard the tafseer from the Messenger (peace and blessings of Allaah be upon him) in word and in deed. And they were Arabs who understood the true meanings of (Arabic) words, so Muslims should avoid resorting to any other interpretation as much as possible."

Some of them said that singing is a form of worship if the intention is for it to help one to obey Allaah!

Ibn al-Qayyim (may Allaah have mercy on him) said:

"How strange! What type of faith, light, insight, guidance and knowledge can be gained from listening to tuneful verses and music in which most of what is said is haraam and deserves the wrath and punishment of Allaah and His Messenger? … How can anyone who has the least amount of insight and faith in his heart draw near to Allaah and increase his faith by enjoying something which is hated by Him, and He detests the one who says it and the one who accepts it?" (Madaarij al-Saalikeen, 1/485)

Shaykh al-Islam said, discussing the state of the person who has gotten used to listening to singing:

"Hence you find that those who have gotten used to it and for whom it is like food and drink will never have the desire to listen to the Qur’aan or feel joy when they hear it, and they never find in listening to its verses the same feeling that they find when listening to poetry. Indeed, if they hear the Qur’aan, they hear it with an inattentive heart and talk whilst it is being recited, but if they hear whistling and clapping of hands, they lower their voices and keep still, and pay attention." (Majmoo’ al-Fataawa, 11/557 ff)

Some say that music and musical instruments have the effect of softening people’s hearts and creating gentle feelings. This is not true, because it provokes physical desires and whims. If it really did what they say, it would have softened the hearts of the musicians and made their attitude and behaviour better, but most of them, as we know, are astray and behave badly.

Conclusion

Perhaps – for fair-minded and objective readers – this summary will make it clear that the view that music is permissible has no firm basis. There are no two views on this matter. So we must advise in the best manner, and then take it step by step and denounce music, if we are able to do so. We should not be deceived by the fame of a man in our own times in which the people who are truly committed to Islam have become strangers. The one who says that singing and musical instruments are permitted is simply supporting the whims of people nowadays, as if the masses were issuing fatwas (verdicts) and he is simply signing them! If a matter arises, they will look at the views of fuqahaa’ on this matter, then they will take the easiest view, as they claim. Then they will look for evidence, or just specious arguments which are worth no more than a lump of dead meat. How often have these people approved things in the name of sharee’ah which in fact have nothing to do with Islam!

Strive to learn your Islam from the Book of your Lord and the Sunnah of your Prophet. Do not say, "So-and-so said", for you cannot learn the truth only from men. Learn the truth and then measure people against it. This should be enough for the one who controls his whims and submits himself to his Lord.

May what we have written above heal the hearts of the believers and dispel the whispers in the hearts of those who are stricken with insinuating whispers. May it expose everyone who is deviating from the path of Revelation and taking the easiest options, thinking that he has come up with something which none of the earlier generations ever achieved, and speaking about Allaah without knowledge. They sought to avoid fisq (evildoing) and ended up committing bid’ah – may Allaah not bless them in it. It would have been better for them to follow the path of the believers.

And Allaah knows best. May Allaah bless and grant peace to His Messenger who made clear the path of the believers, and to his companions and those who follow them in truth until the Day of Judgement.

 

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Somebody asked,

"There is a kind of drum which is covered on one side, and the second side is covered apart from a small opening. Is this similar to the daff?"

The Shaykh replied,

Praise be to Allaah.

This is more like the tabl (a kind of drum which is covered on both sides) and may be worse, because the sound comes out from this small opening which makes the sound more refined than if it was all sealed or all open. So it is not permissible to use this drum in the same manner as the daff is used, because the daff is not as bad, undoubtedly, whereas this gives a very refined tone and makes it more entertaining and intoxicating.

Source: Liqaa’aat al-Baab al-Maftooh by Shaykh Muhammad ibn Saalih al-‘Uthaymeen, p. 20.

 

 

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It is permissible for women to beat the daff and to sing permissible songs on permissible occasions such as Eid, celebrations and the like.

Shaykh al-Albaani (may Allaah have mercy on him) said:

It is permissible for him – the bridegroom – to allow women to announce the marriage by beating the daff only, and by singing permissible songs in which there is no description of beauty or mention of immoral phrases… then he mentioned the evidence for that. (Adaab al-Zafaaf, p. 93.)

The evidence that the Shaykh mentioned is:

It was narrated that al-Rubayyi’ bint Mu’awwidh said: The Prophet (peace and blessings of Allaah be upon him) entered upon me on the day of my wedding and sat on my mattress as you are sitting now, and young girls were beating the daff and singing about their fathers who had been killed at the battle of Badr, until a girl said, “And among us is a Prophet who knows what will happen tomorrow.” The Prophet (peace and blessings of Allaah be upon him) said: “Do not say this, but say the other things that you were saying.”(Narrated by al-Bukhaari, 3700)

It was narrated from ‘Aa’ishah that she took a woman on her wedding night to a man from among the Ansaar, and the Prophet (peace and blessings of Allaah be upon him) said to her, “O ‘Aa’ishah, was there any entertainment  (in the gathering)? For the Ansaar love entertainment.” (Narrated by al-Bukhaari, 4765)

It was narrated that Abu Ishaaq said: I heard ‘Aamir ibn Sa’d al-Bajali say: I saw Thaabit ibn Wadee’ah and Qarazah ibn Ka’b al-Ansaari at a wedding, and there was singing. I spoke to them about that and they said that a concession had been granted allowing singing at weddings and weeping for the dead, so long as there was no wailing. (Narrated by al-Bayhaqi, 14469)

It was narrated that Muhammad ibn Haatib al-Jamahi said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “The thing that differentiates between haraam and halaal is the beating of the daff and voices.” (Narrated by al-Tirmidhi, 1008; al-Nasaa’i, 3316; Ibn Maajah, 1886. Classed as hasan by al-Albaani in Adaab al-Zafaaf, p. 96)

This is what it is permitted for women to do of singing at weddings. The only musical instrument that is permissible for them is the daff, and not others such as the tabl. The difference between them is that the tabl is covered on both sides whereas the daff is open on one side and covered on the other. A picture of the tabl:

The Standing Committee said:

With regard to the tabl and other kinds of musical instruments, it is not permissible to use them with these anasheed, because the Prophet (peace and blessings of Allaah be upon him) and his companions (may Allaah be pleased with them) did not do that. (Fataawa, no. 3259, dated 13/10/1400 AH)

Shaykh ‘Abd al-‘Azeez ibn Baaz (may Allaah have mercy on him) said:

With regard to the tabl, it is not permissible to beat it in weddings, rather the daff only should be used. (Fataawa Islamiyyah, 3/185)

Shaykh Ibn ‘Uthaymeen said:

The drum that is covered on both sides is called the tabl, and it is not permissible, because it is a kind of musical instrument and all kinds of musical instruments are haraam, except that for which there is evidence that it is halaal, which is the daff at weddings. (Fataawa Islamiyyah, 3/186.)

Thirdly:

With regard to dancing, it is not permissible in front of men, non-mahrams, mahrams or women, because of the fitnah (tribulation) that may be caused by the movements of the body. It is well known that women may feel desire for one another, and even if that is not the case, there is no guarantee that one of them will not go back to her menfolk and describe to them what she has seen of the beauty of the dancer and her movement, so this may affect the men and may cause a great deal of mischief. The Prophet (peace and blessings of Allaah be upon him) forbade such things.

It was narrated that ‘Abd-Allaah ibn Mas’ood (may Allaah be pleased with him) said: the Prophet (peace and blessings of Allaah be upon him) said: “No woman should look at another woman then describe her to her husband so that it is as if he can see her.” (Narrated by al-Bukhaari, 4839.)

In the early days the Prophet (peace and blessings of Allaah be upon him) allowed effeminate men to enter upon woman, but when he saw one of them describing women and disclosing their secrets, he forbade them from doing that.

It was narrated from Umm Salamah (may Allaah be pleased with her): The Prophet (peace and blessings of Allaah be upon him) entered upon me and there was an effeminate man with me. I heard him say to ‘Abd-Allaah ibn Abi Umayyah, “O ‘Abd-Allaah, if Allaah should enable you to conquer al-Taa’if tomorrow you should look for the daughter of Ghaylaan…” then he described her. The Prophet (peace and blessings of Allaah be upon him) said: “These people should not enter upon you.” (Narrated by al-Bukhaari, 3980; Muslim, 4048)

The alluring movements of a woman are part of her ‘awrah (private parts), and it is not permissible for her to show them to anyone but her husband.

Shaykh Ibn ‘Uthaymeen (may Allaah have mercy on him) said:

Dancing is makrooh (disliked) in principle, but if it is done in the western manner or in imitation of the kaafir women, then it becomes haraam, because the Prophet (peace and blessings of Allaah be upon him) said: “Whoever imitates a people is one of them.” Moreover it sometimes leads to fitnah, because the dancer may be a young, beautiful woman, so the other women are tempted. Even if she is among other women, the other women may do things that indicate that they are temped by her. And whatever is a cause of fitnah is not allowed. (Liqa’ al-Baab al-Maftooh, q. 1085)

And he said:

"With regard to dancing on the part of women, it is an evil action and we cannot say that it is permissible, because we have heard of incidents that have occurred among women because of it. If it is done by men that is even worse, because that is men imitating women, and the evil involved is well known. If dancing is done among a mixed group of men and women, as some of the foolish do, that is even worse because of the mixing and great fitnah involved, especially when that is done at a wedding party.” (Fataawa Islamiyyah, 3/187)

Fourthly:

With regard to permissible words in songs, they are those that do not contain any haraam descriptions, or provoke desire, or words that are forbidden in Sharee’ah (Islamic Legislation), or some innovated adhkaar (formulas of remembrance), and other haraam things.

There are sufficient permissible things that may be sung about, such as encouraging good morals, the pursuit of knowledge, giving up haraam things, and so on.

The Standing Committee said:

"You are correct in your ruling that songs of the modern type are haraam, because they include immoral words and things that are no good, and they include idle leisure and provocation of sexual desire, and promiscuity, and the voice has a quality that inspires evil thoughts in the mind of the listener. May Allaah help us and you to do that which pleases Him.

It is permissible for you to replace these songs with Islamic nasheeds which contain rulings, exhortation and teaching, which will increase people’s keenness and pride in their religion, and promote Islamic feelings and put people off evil and what leads to it." (Fatwa no. 3295, dated 13/10/1400 AH)

 

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Whether I’m in my room, or driving with my friends, or walking down the street, I hear music, if I’m in a desi community ill hear chalte chalte, if I’m in the hood ill hear jay z or 50 cent, when I’m at a shadii (although mixed weddings are haraam), ill hear even more mehndi songs and love songs, and as soon as the sheikh does dua for the couple, all the aunties will put on their laal dupattas and as soon as the sheikh stops, party time, why? when i first started it was like i was listening to main stream hip hop, then I went on to listening to celion dion, then i went to desi bollywood remixes, basically whatever sounded good, but now its like it’s not just about the sound, it’s about the wordplay and the content and everything about the song.

I mean put on like a nice song which you enjoy, whether it’s a hip hop or like desi song, try to listen to the whole song and not get any bad thoughts in your head, it’s nearly impossible, just recently before if wrote this I was listening to some hip hop, even though i narrowed my selection to positive and the song sounded good I still felt uncomfortable.

Some guys I have spoken to, argue that music is ok, as long as you can control it, and be conscious of what you put into your heart and mind. But human nature is that if he or she puts themselves in the position to be influenced in whatever way, then it will be in there mind, or psychologically effect them, it is what it is, so me, i would rather be on the safer side with spoken poetry.

The bottom line is that it’s so weird to like listen to the song, and know that I have beautiful Quran recitation on my desktop as well as nasheeds or bangin lectures, and honestly if you have ever heard quran recitation from the top reciters in the world, you can’t put music in front of their recitation, if you do, you got some major issues, even if you don’t understand it, the Arabic, just by you listening to it or reciting it, it clean outs your heart, and we know this because the Last Prophet (PBUH) said: “Verily the one who recites the Qur’an beautifully, smoothly, and precisely, he will be in the company of the noble and obedient angels. And as for the one who recites with difficulty, stammering or stumbling through its verses (because he doesn’t know how to read it but is trying to), then he will have TWICE that reward.”

Its such a big contradiction.

That is why I’d rather stick to my brothers and sisters doing spoken word poetry because it has no beat, straight halal, but see it gets real interesting, as you live life as a Muslim, you become more analytical of your surroundings and you become more aware of your actions and how they affect your everyday behavior, I realized that music hits me in the head so hard when I’m trying to pray, or it distracts me or gets me fantasizing about things which I don’t want to think about, and it basically comes down to this, look I’m not saying tomorrow you’re going to wake up and never listen to music again or i expect you to, I’m just saying, if you leave music alone, you will end up reading books and listening to audio which is worth your time, we have to stop leaving in this Mickey mouse dream world, but it’s always good to take the positive out something rather than just looking at the negative, so yes if you still listen to music and dance, just think it over, save the moves for your spouse, and try finding an alternative to your garbage music, music is straight up non productive, I mean progress is a slow process, gotta start somewhere, so yea stop buying 500 gb ipods and putting songs on there which you never heard of, rather make use of your audio device and be more moderate and just listen to something which you think will be more beneficial.

I’m a young Muslim dude, I understand this society, i aint trying to be extreme, i understand the whole desi arab party scene , and brothers and sisters trying to stay on the deen, you moslems as well as myself gotta step up our iman quick before its too late, whatever we put into our hearts is exactly what we are going to get out, and remember the ears and eyes are the window to our soul so inshallah… i hope this helped

Forget Britney Spears and her shaved head, I’m shaving my head when I go to 'Umrah and Hajj inshaa'Allah….

 

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Category: Why and How to Leave Music

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O Muslim, lawful things have good attributes

Where is the good in singing, dancing and listening to flutes?

Can we compare the words of singers and sounds of Musicians

To the Glorious Quran, its lessons, wisdoms and admonitions?

How many singers do you know and give admiration,

And how many do you know of the companions and the following generation?

How much do you spend on singers from your dollars?

Compared to how many you know of Islamic Scholars.

Do you see how much is memorized of Music songs?

While you ignore the book to which memorization belongs?

How much do you memorize of these incantations?

And swayed back and forth in intoxication?

Have you not seen those who follow the misguided?

And increase the loudness of the Music, when they should hide it?

And who writes their songs? thinkers, or men of academia?

Or maybe scholars, like Ahmad, Malik or maybe ibn Taymiyah.

O you who listens to music..

Don't you see that All the songs of the world and all the lyrics you've seen

Wouldn't compare in reward to Alif Laam Meem

 

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Many Brothers and Sisters in faith seeking happiness through means other than Islam, thereby treating themselves with with poison instead of medicine and deluding themselves into believing that satiating their lustful desires will cure them of their ailments. An example of this is the obsession of many people today with listening to music and musical instruments; they justify this unenviable habit of theirs with baseless arguments and excuses. This evil deed is only promoted by those who are already afflicted with the blind following of their lustful desires and listening to shameless female singers.

Our Prophet Muhammad told us about these people when he said, “There will be some people among my nation who will regard fornication, wearing of silk (for men), drinking of intoxicants and stringed instruments as lawful.” (Al-Bukhaaree and others)

Fellow Muslims! It is a great error on the part of anyone who claims to have knowledge and eemaan (faith) to hold that listening to music with its instruments is permissible, considering that it contain every conceivable form of evil.

As a matter of fact, music is a satanic voice that deeply penetrates the human heart and stimulates in it destructive lustful desires, wreaks havoc on mans’ body and soul and fills his ears with obscenities.

Let us ask ourselves a question: How can a sane person plunge his noble self into acts of such shameless immorality; acts that believing souls disdain and people of sound nature reject and abhor? Jaabir narrated that the Prophet (saws) said, “I did not forbid you from weeping. I have only forbidden you from making two foolish and horrible noises: a noise when playing and using the instrument of Satan and a noise when you are afflicted with a calamity and you beat your faces, tear your garments and make a satanic wailing.” (Al-Haakim)

Anas narrated that the Prophet (saws) said, “Two sounds are accursed in this world and the hereafter: (the sound of) musical instruments in time of happiness and wailing during calamity.” (Al-Bazaar)

Music is prohibited and condemned by many Qur’anic verses. Allah says, “And of mankind is he who purchases idle talks (i.e. Music, singing etc.) to mislead men from the path of Allah without knowledge and takes it (the path of Allah, or the verses of the Qur’an) by way of mockery. For such there will be humiliating torment (in the Hell-fire).” (Luqmaan 31: 6)

The Prophet (saws) said while commenting on this verse, “It is not permissible to sell singing girls nor to buy them, nor to trade in them. Their price is haraam. This verse was revealed regarding that.” (At-Tabaraanee)

Abdullah ibn Mas’ood also commented on this verse when he said, “By Him beside whom no deity is worthy of worship! That (verse refers to) music.”

Dear Muslims! Music is the voice of Satan with which he instigates human beings into perpetrating evil deeds and acts of disobedience. It is therefore imperative upon every Muslim to shun him and keep away from him. Allah says in this regard,

“And befool them gradually those whom you can among them with your voice (i.e. songs, music, and any other call for Allah’s disobedience), make assaults on them with your cavalry and infantry, share with them wealth and children (by tempting them to earn money by illegal ways – usury, or by committing illegal sexual intercourse), and make promises to them. But Satan promises them nothing but deceit.”(Al-Israa’ 17: 64)

Fellow Muslims! Shun music and its instruments for it leads to promiscuity. It is also the trap of Satan by which he lures men to immoral acts. Zayd ibn Al-Waleed said,

“O Omayyads! Keep away from music for it reduces modesty, increases lust and destroys man. It acts in the same way as alcohol and one who is under its influence acts like one who is drunk.”

Umar ibn Abdul-Azeez wrote to his sons’ tutor:

“Let your first lesson for them be the hatred of musical instruments that come from Satan and end with the wrath of Allah; for it reached me from trustworthy sources that attending a place where music and its instruments are played grows hypocrisy in the heart as water makes plants grow.”

He also wrote a letter to Umar ibn Al-Waleed part of which goes thus,

“And your introduction of musical instruments and flutes is an innovation in Islam and I have decided to send to you those who will chop off that evil head of yours.”

Beware of things that lead to Allah’s wrath. Appearance of music and stringed instruments is a cause of Allah’s wrath and His chastisement. Aboo Maalik Al-Ash’aree narrated that the Messenger of Allah said,

“There will be a group of people among my nation who will drink alcohol calling it by other names and upon their heads stringed instruments will be played and in their presence songstresses will sing, Allah will cause the earth to swallow them and He will turn them into monkeys and pigs.”

‘Imraan narrated that the Messenger of Allah said,

“In this nation there will be humiliation, corruption and slander." The companions asked, “When will that happen O Messenger of Allah?” He said, “When songstresses and stringed instruments appear and when alcohol is consumed.” (At-Tirmidhee)

Indeed the essence of music, its causes, goals and effects all revolve around the songs of corrupt and immoral people, for music contains commendation of that which Allah detests, boasting about perpetration of what He dislikes and forbids and maybe even exceeding this with music which extols sacrilegious ideas.

If you consider the havoc that songs and instruments have wreaked on the lives of those musicians and their fans you will realise what a terrible impact it has. It leaves clear visible effects on their faces, their speech and their conditions.

When Maalik ibn Anas was asked about what some men in his time regarded as permissible music, he answered, “It is only the sinful people who do that here.”

Fellow Muslims! Listening to music is one of the greatest traps of Satan that he sets to divert people’s attention from the Qur’an. Ash-Shaafiee said, “I left behind in Baghdad something that heretics introduced which they called Taghbeer with which they distract people from the Qur’an.”

Allahu Akbar! This saying of Ash-Shaafiee was about Taghbeer which is poetry which encourages an ascetic life, sung by one while he strikes a rod against a dried skin or something like that, what then will one say about a type of music that is parallel to intoxicants in its effect? Music is nothing more than lustful words that give not peace of mind nor calm the nerves. Glory be to Allah! How easily people get misled!

The sense of hearing is a great trust and a huge favour from Allah. He has commanded His slaves to preserve this sense and tells them that they will be held responsible for it. Therefore, using this sense to listen to music and stringed instruments amounts to abuse of this favour. Aboo Hurayrah narrated that the Prophet (saws) said, “The fornication of the tongue is uttering immoral utterances, fornication of the hands is touching and fornication of the feet is walking (unto what is forbidden). The heart desires and wishes but it is the private parts that confirms or denies them.” (Muslim)

Fellow Muslims! Extolling music and stringed instruments and regarding musicians as leaders of society means calling people unto error and driving them away from the book of Allah and the Sunnah of His Prophet. The Prophet (saws) said: “Whoever calls unto an error will have the sin equal to that of those who follow him without deducting anything of their own sins.” (Muslim)

It is quite disheartening to see a nation which is being persecuted, whose people are being killed, whose honour, lands, and sacred places are being desecrated and who yet still find time to sing and play music as if nothing had happened! We seek refuge with Allah from having such dead unfeeling hearts!

Dear Muslims! Clean yourselves and your ears from idle talk and stringed instruments of Satan and replace them with the Gardens of Paradise that are to be found in Qur’anic reading and Sunnah study circles, you will reap the everlasting fruits, have guidance and find a cure for all diseases of the heart, mind and soul. Be among those whom Allah describes thus: “And if they pass by some evil play or evil talk, they pass it by with dignity.” (Al-Furqaan 25: 72)

Allah allows the beating of tambourines in marriage ceremonies along with songs that contain no description of women or any other immoral message. That is in order to make the marriage publicised and distinguish between lawful and unlawful marriages. The Prophet (saws) said, “The difference between the lawful and unlawful marriage is the beating of the tambourine and the proclamation of the marriage.”

In Saheeh Al-Bukharee, Rubayyia bint Mu’awiyyah said – after her marriage had been consummated – “Some girls were beating a tambourine and praising those of their fathers who had been killed during the Battle of Badr.”

Ibn Hajar said, “In the sound hadeeths there is permission for women to do that exclusively. Men should not join with them in that because of the general ruling that forbids men from imitating women.”

It is therefore pitiful that some overstep the bounds of this permission by hiring musicians and songstresses who sing immoral songs and play on their musical instruments. These people who hire them spend a huge amount of money in doing so, thereby hurting themselves and disturbing and hurting their neighbours with the noise of that music. They also commit other atrocities like giving the women an avenue to imitate those shameless dances, causing the mixing of the two sexes, wasting time and neglecting prayers among other things.

Brothers and sisters in Islam! Let us therefore shun this type of gathering. Al-Imaam Al-Awzaa’ee said, “Do not attend a marriage ceremony in which there is drum beating and stringed instruments.”

Fellow Muslims! Repent and turn back to Allah. Adhere to the manners of your religion, reform yourselves and hold fast unto the Book of your Lord and the Sunnah of your Prophet and you will prosper and succeed.

 

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The Deen of Islaam has made clear the prohibition of Music, as is clear from the Qur'aan, ahaadeeth of the Messenger and the understanding of the Companions, when all three are taken together.

From the Qur'aan:

Allaah (az) says, what means:  "Do you marvel at this statement, and laugh and do not weep, while you amuse yourselves [proudly] in vanities? Rather, prostrate before Allaah and worship Him [alone]." [Surah An-Najm (The Star) Verse  59 to 62 ]

According to Ibn Abbaas (rah), the word 'saamidoon' in this verse refers to the mushrikeen's habit of singing and playing music noisily whenever they heard the Qur'aan being recited, in order to drown out the reciters voice so that others wouldn't hear it.

Also, Allaah says (regarding Satan) what means: "'And excite any of them whom you can with your voice. Assault them with your cavalry and infantry, be a partner with them in their wealth and children, and make them promises.' But Satan promises them nothing except deceit." [Surah Al-Isra (The Journey by Night) Verse 64]

Some of the taabi'een such as ad-Dahhaak and Mujaahid interpreted Satan's exciting mankind with his voice to mean through the use of music, song and amusement. Ad-Dahhaak said it was the sound of wind instruments. However according to Ibn Abbaas, the voice mentioned in the verse refers to every form of invitation which calls to the disobedience of Allaah the Exalted, which seems to be the most correct interpretation.

Finally, Allaah says what means: "And of mankind is he who purchases idle talks (i.e. music, singing, etc.) to mislead (men) from the Path of Allaah without knowledge, and takes it (the Path of Allaah, the Verses of the Qur'aan) by way of mockery. For such there will be a humiliating torment (in the Hell-fire)." [Surah Luqman (Prophet Luqman) Verse 6]

Ibn Masood (ra) said about this verse "I swear by the One other than Whom there is no God that it refers to singing [ghinaa].", and he repeated this three times. Ibn Abbaas said it referred to 'singing and the like' while Jaabir is reported to view its meaning to signify singing and listening to songs. Many taabi'oon such as Mujaahid, Ikrimah, Mak-hool and Umar ibn Shu'ayb viewed it as a censure of music and song.

From the ahaadeeth of the Messenger (saws):

Contrary to the commonly held belief, there are a number of authentic narrations from the Prophetic Sunnah which clearly point to the indisputable fact that music, instruments, singing to accompaniment, etc. are objects prohibited by the Islaamic Sharia. The exceptions to this general rule are specific, limited types of innocent singing or chanting without any instrumental accompaniment or to the accompaniment of a simple hand drum (daff) on certain occasions designated by the sunnah.

Unfortunately, many Muslims entertain the misconception that all the ahaadeeth relating to music, singing and musical instruments are either weak (da'eef) or forged (mawdoo') - a position that is untenable.

The Narration of al-Bukhaaree:

The Prophet (saws) said: "There will be [at some future time] people from my Ummah who will seek to make lawful fornication, the wearing of silk, wine drinking and the use of musical instruments [ma'aazif]. Some people will stay at the side of the mountain and when their shepherd comes in the evening to ask them for his needs, they will say: 'Return to us tomorrow'. Then Allaah will destroy them during the night by causing the mountain to fall upon them, while He changes others into apes and swine. They will remain in such a state until the Day of Resurrection." al-Jowhari, the author of the ancient dictionary 'as-Sihaah', asserts that ma'aazif signifies musical instruments, al-'aazif indicates one who sings, and the 'azf of the wind is its voice..

Az-Zabeedi also says that ma'aazif are instruments of leisure which are drummed upon or played, like the loot ('ood), the drum (tanboor), the small hand drum (daff) or other such musical objects.

Ibn Hajar in Fathul-Baaree relates that 'azf is also used to describe singing (ghinaa).

This authentic hadeeth clearly establishes the prohibition of music and singing and this in itself is sufficient for the one who really wishes to see the Truth of the affair. However there are other authentic narrations on the subject that we quote below.

The Narration of Ibn Maajah:

The Messenger of Allaah (saws) said: "A people of my Ummah will drink wine, calling it by other than its real name. Merriment will be made for them through the playing of musical instruments and the singing of female singers. Allaah will cleave the earth under them and turn others into apes and swine." 

This hadeeth has also been narrated by al-Bayhaaqi and ibn Asaakir, and has been authenticated by the renowned scholar of hadeeth Ibn al-Qayyim.

Narrations of Ahmed bin Hanbal:

The Messenger of Allaah (saws) said: "Verily Allaah prohibited wine, gambling and al-koobah; and every intoxicant is prohibited." Sufyan said: "I asked the narrator, Ali bin Badheemah, 'What is al-Koobah?' He answered, 'It is the drum'."

The Messenger of Allaah (saws) said: "Verily Allaah has prohibited for my Ummah wine, gambling, a drink distilled from corn, the drum and the lute; while He supplemented me with another Prayer, the witr"

The Narration of Haakim and Others:

That the Messenger of Allaah (saws) said: "Verily I did not prohibit weeping [per se], but rather I forbade two voices [sowtayn] which are imbecilic [ahmaq] and sinfully shameless [faajir]: one a voice [singing] to the accompaniment of musical amusement [lahw] and Satan's [wind] instruments; the other, a voice [wailing] due to some calamity, accompanied by striking of the face and tearing of garments. But this [weeping off mine] stems from compassion, and whosoever does not show compassion will not receive it." 
This hadeeth is graded Hasan, and has been strengthened by other narrations.

The Narration of Abu Bakr ash-Shaafi'ee (rah): Anas bin Maalik (ra) related from the Prophet [saws] said that "Two cursed sounds are that of the [wind] instrument [mizmaar] played on the occasion of joy and grace, and woeful wailing upon the occurrence of adversity."

These narrations should prove sufficient to show the illegality of music and singing to musical accompaniment to the one "has a heart or gives ear while he is heedful." [Surah Qaf Verse 37].

From the statements of the Companions:

The Sahaabah (rah) were the best people after the Messenger of Allaah (saws), and best understood the deen of Islaam as they understood it directly from the Messenger. The ijmaa' (consensus) of the Sahaabah is therefore binding upon the Muslim Ummah, as is the complete consensus of any generation of scholars on a certain religious issue.

The Companions (rah) unanimously agreed upon the prohibition of music and song but allowed particular exceptions specified by the authentic sunnah.

In the preceding sections we have already quoted some of the Sahaabah such as Ibn Masood and Ibn Abbaas (ra). This was also the view of the Four Rightly Guided Khulafaa and the fuqahaa from amongst the Sahaabah (radhi Allah 'anhum).

 

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Embrace Your Emotions, Control Your Actions

Fact: Allaah (az) made women sensitive and emotional by nature. Whether we like it or not or choose to admit it, a woman can go through so many intense emotional highs and lows in one day that by the day’s end she is left feeling weary and mentally drained because every emotion we experience has a physical and psychological reaction. Beware!! The simplest event may trigger an emotional biological response that will cause our mood to involuntarily and spontaneously transform!!

How do we deal with this? Well, I’ve come up with a little acronym that just might help us inshaa'Allaah: R.A.C.E

Recognize Your Emotions - Whenever we get emotional, pause and recognize that this is who we are by nature. Beware! The simplest event may trigger an emotional biological response that will cause our mood to involuntarily and spontaneously transform! It may be a whisper from the shayateen, hearing an idle or disrespectful comment, receiving a confusing email or dealing with someone who has a bad attitude and loves confrontation on a daily basis. Practicing awareness of the source of these changes in emotion will allow us to respond in a way that Allaah (az) loves.

Accept Your Emotions - Simply accept and acknowledge the fact that this is the way our Creator and Master Allaah (az) designed us. Our emotions make us beautiful, nurturing, caring and sensitive human beings. They make us intuitive, loving wives, mothers and friends. However, we must also accept that emotions are our test. For instance, it’s very important to learn how to recognize, accept and deal with jealousy, especially in a polygamous marriage. How deeply and intensely we love our husbands should pale in comparison to our love and devotion to Allaah [s].

It may help us as women to remember this Hadeeth. While it may be hard to accept because we love to love with deepest devotion, our beloved Prophet (p) cautions us with good reason to love in moderation:

Allaah’s Messenger (p) said: “Love the one whom you love to a certain degree (moderately), perhaps one day he will be someone for whom you have hatred, and hate the one for whom you have hatred to a certain degree (moderately), perhaps one day he will be one whom you love.” (At-Tirmidhee) 

Conversely, all of our reckless and undying love should only be toward Allaah (az),  Al Wadood (The Loving One): “Say (O Muhammed): “Verily, my Salât (prayer), my sacrifice, my living, and my dying are for Allaah, the Lord of the ‘Alamîn (mankind, jinns and all that exists).”” (Al-An’aam (006): 162)

We may not be able to control how we feel, but we can certainly control our actions and what rolls off our tongue: our speech.

Control Your Emotions! We may not be able to control how we feel, but we can certainly control our actions and what rolls off our tongue: our speech.  Alhamdulillaah, we will not be held accountable for our thoughts. Does anyone doubt the wisdom of Al Hakeem (The Perfectly Wise)?

He knew what thoughts would go through our minds and what we would love to do and say to that sister with the attitude that annoys us. However, we will be held accountable for our deeds. This is a serious matter, especially for women, and applies not only to anger and jealousy, but gossip and backbiting as well.

Embrace Your Emotions 

This is my personal Jihaad. Which of us loves being overly emotional? Welling up with tears for no apparent reason sometimes. Feeling hurt and neglected by those we love, even though you may have spoken to them just a day ago. Getting so angry that the veins on our neck pop up? It’s no picnic! Personally, I’m annoyed at myself for not being able to stay angry for a long time, even though I may have every right to be.

It took me a long time to realize that when I get upset, I express my opinion and then I go quiet. But when I get really angry I can’t even form a sentence, can’t even utter a word. Mouth traps shut. Maashaa'Allaah.

Rather, I distance myself from the situation and wait until the anger subsides and I can think clearly again, before anything comes out of my mouth. This is surely a mercy from Allaah (az), because He knows that the kind of haraam speech that would come spewing forth from my lips would make me go into a 21 day fast to make Tawbah for deliverance from sure hell fire! Allaahu'alam! 

Now, I recognize that this is part of my nature, and I have learned to embrace it and deal with it accordingly.  May Allaah (az) help us all to find ways to deal with our emotions.

Remember as Muslimahs we need to be like an Oreo cookie. The entire cookie is good, but the inside is soft and sweet, while the outside is a little tougher and not that easy to break.  In other words we need to develop a thicker skin so that we don’t let anything get to us inwardly to the point where it would cause us to outwardly sin.

‘O Allaah, You are my Lord, none has the right to be worshipped except You, You created me and I am Your servant and I abide to Your covenant and promise as best I can, I take refuge in You from the evil of which I committed.  I acknowledge Your favour upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You.’ – Sayyid ul Istigfaar