Tuesday, May 29, 2012

Guidance is in the Hand of Allāh



Guidance is in the Hand of Allāh

By Shaykh  Ibn Ibrahim al-Tuwaijri

How can we reconcile between the ayat: “Verily, you (O Muhammad) guide not whom you like” [Al-Qasas 28:56] and “And verily, you (O Muhammad) are indeed guiding (mankind) to the Straight Path” [Al-Shura, 42:52]?

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of al-'ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu alayhi wa sallam, is His Messenger.

Allāh Almighty has created man as his Khalifah on the earth Allāh has sent down his Messengers to call man to the truth and warn him against falsehood. Then Allāh has left him to make his own choice. Guidance to the truth is in the Hand of Allāh. Allāh Opens the hearts of which He Wills and likewise Seals the hearts of others.

1. Allāh Subhanahu wa ta’ala has created man and given him reason, undoubtedly as his Khalifah on the earth and He has sent down to him Revelation and sent to him Messengers to call him to the truth and warn him against falsehood. Then Allāh has left him to make his own choice.

Allāh Says:“And say: ‘The truth is from your Lord.’ Then whosoever wills, let him believe; and whosoever wills, let him disbelieve” [Al-Kahfi, 18:29]

2. Allāh Almighty commanded His Messenger Muhammad (Sallallāhu ‘alayhi wa sallam) to convey the truth to all of mankind which they have the choice to do as they wish. If a person obeys, he benefits himself, and if he disobeys, he harms himself.

As Allāh says: “Say: ‘O you mankind! Now truth (i.e. the Qur’ān and Prophet Muhammad), has come to you from your Lord. So whosoever receives guidance, he does so for the good of his own self; and whosoever goes astray, he does so to his own loss; and I am not (set) over you as a Wakil (disposer of affairs to oblige you for guidance)’” [Yunus, 10:108]

3. Islam is the religion of the natural state of man (fitrah), the religion of reason and thought. Allāh has distinguished the truth from falsehood. He has enjoined all that is good and forbidden all that is evil. He has permitted good things and forbidden evil things. There is no compulsion in religion because the benefits or harms come back upon the created being, not upon the Creator.

Allāh says: “There is no compulsion in religion. Verily, the Right Path has become distinct from the wrong path. Whoever disbelieves in Tāghūt (false gods) and believes in Allāh, then he has grasped the most trustworthy handhold that will never break” [Al-Baqārah, 2:256]

And Allāh Subhanahu wa Ta’ala says: “Whosoever does righteous good deed, it is for (the benefit of) his own self; and whosoever does evil, it is against his own self. And your Lord is not at all unjust to (His) slaves” [Fussilat 41:46]

4. Guidance is in the hand of Allāh. If Allāh Subhanahu wa Ta’ala willed, He could guide all of mankind, for there is nothing that Allāh Subhanahu wa Ta’ala cannot do on this earth or in the heavens. Nothing happens in His Dominion except that which He wills.

Allāh says: “Say: ‘With Allāh is the perfect proof and argument, (i.e. the Oneness of Allāh, the sending of His Messengers and His Holy Books, to mankind); had He so willed, He would indeed have guided you all’” [Al-An’am, 6:149]

5. But in His Wisdom, Allāh has created us with the ability to choose, and He has sent down to us guidance and the Criterion. So whoever obeys Allāh and His Messenger will enter Paradise and whoever disobeys Allāh and His Messenger will enter Hell.

As Allāh says: “Verily, proofs have come to you from your Lord, so whosoever sees, will do so for (the good of) his own self, and whosoever blinds himself, will do so to his own harm, and I (Muhammad) am not a watcher over you” [Al-An’am, 6:104]

6. The Messenger (Sallallāhu ‘alayhi wa sallam) has no part in guidance; all that he and the Muslims have to do is to explain and convey the message, and show them guidance but they cannot force people to follow it.

Allāh said to His Messenger (Sallallāhu ‘alayhi wa sallam):  “And had your Lord willed, those on earth would have believed, all of them together. So, will you (O Muhammad) then compel mankind, until they become believers?” [Yunus 10:99]

And Allāh says: “And the duty of the Messenger is only to convey (the Message) plainly” [Al-‘Ankabut, 29:18]

7. Guidance to the truth is in the hand of Allāh alone and no human being has any share in that, as Allāh Subhanahu Wa Ta’ala said to His Messenger (Sallallāhu ‘alayhi wa sallam).

Allāh Says: “Verily, you (O Muhammad) guide not whom you like, but Allāh guides whom He wills. And He knows best those who are the guided” [Al-Qasas, 28:56]

8. Allāh guides whomsoever He wills and sends astray whomsoever He wills. He has told us that He guides those who obey Him and turn to Him.

Allah says: “While as for those who accept guidance, He increases their guidance and bestows on them their piety” [Muhammad, 47:17]

9. But whoever disobeys Allāh Subhanahu wa Ta’ala and turns away from Him, Allāh will not guide him.

Allah says:  “Truly, Allāh guides not him who is a liar and a disbeliever” [Al-Zumar, 39:3]

10. Allāh is Omniscient and knows what has happened and is happening and what is yet to come. Allāh knows the believers and the disbelievers, and what they will do, and He knows what their fate will be in the Hereafter. Allāh Subhanahu Wa Ta’ala has written all that in al-Lawh al-Mahfouz (the Preserved Tablet).

He says:  “And all things We have recorded in a Book” [Al-Naba’, 78:29]

11. Allāh has created man with the ability to choose, and He has created him able to do both, either believer or disbelieve.

As He says: “Verily, We showed him the way, whether he be grateful or ungrateful” [Al-Insan, 76:3]

Man has the choice in terms of his reason only; if he loses his reason by which he is able to distinguish between the alternatives of good and evil, truth and falsehood, then he is not accountable. Hence according to Islamic syari’ah, the pen is lifted from the insane person (i.e., he is not accountable) until he recovers his senses, and from the child until he reaches the age of understanding, and from the sleeper until he wakes up. None of these people are accountable until they gain or recover the reason by which they may distinguish between the alternatives of faith and disbelief, truth and falsehood, and so on.

12. Whatever direction a person takes, there will be reward and punishment, if he obeys, and there will be Paradise.

Allāh says“Indeed he succeeds who purifies his own self (i.e. obeys and performs all that Allāh ordered, by following the true Faith of Islamic Monotheism and by doing righteous good deeds” [Al-Shams, 91:9]

13. And if he disobeys Allāh Subhanahu Wa Ta’ala, there will be Hell.

Allāh says:  “And indeed he fails who corrupts his own self (i.e. disobeys what Allāh has ordered by rejecting the true Faith of Islamic Monotheism or by following polytheism, or by doing every kind of evil wicked deeds”[Al-Shams, 91:10]

14. The choice of one of these two ways is something about which a person will be questioned by the Lord of the Worlds. Hence it is clear that faith or disbelief, obedience or disobedience, is the matter of personal choice.

Allāh has made reward and punishment dependent upon this choice.

Allāh says:  “Whosoever does righteous good deed, it is for (the benefit of) his own self; and whosoever does evil, it is against his own self. And your Lord is not at all unjust to (His) slaves” [Fussilat, 41:46]

15. Whoever loves Allāh  and His Messenger (Sallallāhu ‘alayhi wa sallam)and desires good in this world and in the Hereafter, let him enter Islam, and whoever turns away from that and is content with this world and has no interest in the Hereafter and does not submit, and then his abode will be Hell. The individual is the one who will benefit or harm himself. There is no compulsion to choose either.

Allāh says:  “Verily, this (Verses of the Qur’an) is an admonition, so whosoever wills, let him take a Path to his Lord (Allāh)” [Al-Insan, 76:29]


Allāh Almighty says: "Verily, the Abrar (pious and righteous) will be in Delight (Jannah).And verily; the Fujjar (the wicked, disbelievers, sinners and evildoers) will be in the blazing Fire (Hell)." [Al-Infitar, 82:13, 14]

Thus the believers must constantly supplicate to Allah Almighty for his guidance to the straight path, righteous in our deeds and steadfast in ad-deen.

The Prophet, (Sallallāhu`alayhi wasallam) taught the ummmah to seek Allah’s forgiveness, guidance, steadfast and hasanah. ‘Abdullah Ibn ‘Umar (radiyallāhu’anhu) said: We counted Messenger's saying a hundred times during one single sitting: ‘Rabb ighfir li wa tubb `alayya innaka antat-tawwābul ghafūrur -raheem’ (O Allāh, forgive me and accept my repentance, for You are the Accepter of Repentance, Oft-Forgiving Most Merciful). [Recorded by Abu Dawud and At-Tirmidzi].

It was narrated that the Prophet (Sallallāhu`alayhi wasallam) said to a man (one of the Sahabah): “What do you say when you prayer (Du’a after the Tashahhud)?” He said: “I recite the Tashahhud, then I say:  “Allāhumma inni as alukal-Jannah wa a`udzu bika Minan-nār” (O Allāh, I ask You for Paradise and seek refuge in You from the Fire).I cannot murmur like you and like Mu‘adz.” Rasūlullāh (Sallallāhu`alayhi wasallam) said: “It is about them that we were murmuring.” [Narrated by Abu Dawud, 792: sahih] 

`Abdullah bin Mas`ud (radiyallahu‘anhu) reported that the Prophet (Sallallahu`alayhi wasallam) used to say: "Allahumma inni as `alukal-huda wat-tuqa wal-`afafa wal-ghina (O Allah! I ask You for guidance, piety, chastity and self-sufficiency)". [Recorded by Muslim].

Guidance here means guidance at every turn of life and steadfastness on the path of truth. Fear of Allah is the greatest means of piety and strongest defense against sins. Chastity is the state of being free from what is unlawful. Self-sufficiency is the antonym of poverty and here it means the self-contentment. What it implies is that one should not care for what people possess. In view of all these qualities, the do’a of the Prophet (Sallallahu`alayhi wasallam) mentioned in this Hadith is very comprehensive and valuable.

Anas Ibn Mālik (radiyallāhu’anhu) who said: “The supplication most often recited by Rasūlullāh (Sallallāhu`alayhi wasallam): Rabbana-ātina-fid-dunya hasanah, Wa fil-ākhirati-hasanah, Wa-qina-`ādzabānnār (O Lord! Bestow upon us in this world that which is good and in the Hereafter that which is good, and save us from the punishment of the Fire).’” (Al-Baqārah 2:201) [This is recorded by Al-Bukhāri, Muslim, and Tarmidzi]. Tarmidzi (rahimullāh) said: “Hasanah is very comprehensive and includes in all kinds of good and benefits of this world and of the Hereafter. Good health, wealth and satisfaction of the world and good status in Jannah, forgiveness from sins and Allāh’s bounties and favours in both worlds are included in this duā’” [Recorded in Jāmi’ At-Tarmidzi]

Ibn Abi Hatim and Ibn Jarir recorded that Umm Salamah (radiyallāhu`anha), said that the Prophet (Sallallāhu`alayhi wasallam) used to supplicate: ‘Ya muqallibal-qulubi, thabbit qalbi `ala dinik (O Controller of the hearts make my heart steadfast in Your religion).”Rasulullah (Sallallāhu`alayhi wasallam) then recited: Rabbana la tuzia’qulubana ba’ daiz hadaitana wahab Lana min laduñ karahmah; Iñnaka an tal wahhāb. (Our Lord! Let not our hearts deviate (from the truth) after Thou have guided us, and grant us mercy from Thou. Truly, Thou are the Bestower.) (Al-`Imran, 3:8) [This is recorded by Muslim and At-Tirmidzi]

Abu Musa (radiyallāhu‘anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said to me, “Shall I not guide you to a treasure from the treasures of Jannah?'' I said: "Yes, O Messenger of Allāh!'' Thereupon he (Sallallāhu ‘alayhi wasallam) said: (Recite) ‘Lā hawla wa lā quwwata illa billāhil [‘aly-yul ‘Azeem]’ (There is neither change of any condition nor power except by Allāh [the Most High, the Most Magnificent]).'' [This is recorded by Al-Bukhari and Muslim].

And Allāh Almighty Knows best.

[Excerpted from Usul al-Deen al-Islami by Shaykh Muhammad ibn Ibrahim al-Tuwaijri]

[Via Islam Online]

Wednesday, May 23, 2012

The Prohibition Of Despising Other Muslim


The Prohibition Of Despising Other Muslim

By Al-Imam An-Nawawi (rahimahullāh)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks is due to Allāh, the Lord of al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger


Allah, the Exalted, says:

"O you who believe! Let not a group scoff at another group; it may be that the latter are better than the former. Nor let (some) women scoff at other women; it may be that the latter are better than the former. Nor defame one another, nor insult one another by nicknames. How bad is it to insult one's brother after having Faith [i.e., to call your Muslim brother (a faithful believer) as: 'O sinner', or 'O wicked']. And whosoever does not repent, then such are indeed Zalimun (wrongdoers)." (Al-Hujurat 49:11)

"Woe to every slanderer and backbiter." (Al-Fil 105:1)

1574. Abu Hurairah (radiyallāhu`anhu) said: The Messenger of Allah (Sallallāhu `alayhi wa sallam) said, "It is enough evil for a Muslim to look down upon his (Muslim) brother."

[Muslim].

Commentary: This Hadith has already been mentioned (Hadith No. 1571). Its meanings are evident and need no elaboration.

1575. Ibn Mas'ud (radiyallāhu`anhu) said: The Prophet (Sallallāhu `alayhi wa sallam) said, "The haughty, even with pride equal to a mustard seed in his heart, will not enter Jannah." A man enquired: "What about that a person likes fine dress and fine shoes?" He said: "Allah is Beautiful and likes beauty. Pride amounts to disclaiming truth out of self-esteem, and despising people ."

[Muslim].

Commentary: This Hadith has already been mentioned (Hadith No. 216). Imam An-Nawawi has interpreted the words "Batar-ul-Haq" as "Daf'-ul-Haq" that is to evade the truth and return it to the person who says it, which practically means evasion. To dress well does not come in the category of pride, as people generally consider it. In fact, pride constitutes what is mentioned in this Hadith.

1576. Jundub bin 'Abdullah (radiyallāhu`anhu) reported: The Messenger of Allah (Sallallāhu `alayhi wa sallam) said, "Once someone said: 'By Allah! Allah will not forgive such and such (a person).' Thereupon Allah, the Exalted and the Glorious, said: 'Who is he who takes an oath in My Name that I will not grant pardon to so-and-so? I have granted pardon to so-and-so and rendered your good deeds fruitless."'

[Muslim].

Commentary: Some people become self-conceited as a result of their excessive worship to the point that they start disparaging and making low estimates of their fellow Muslims and their deeds, little knowing that Allah, Glorious is He, is of vast forgiveness. They do not realize that if Allah so wills, He can destroy all their deeds and consign them to Hell and send the other people who have been disparaged and underestimated to Jannah. Therefore, one should never become proud of his piety nor should one consider others of little value or good deeds, as only Allah Alone knows what is inside our hearts.

And Allāh Almighty Knows best.

 [The Book Of The Prohibition Of Despising Other Muslim, Chapter # 273, Riyad-Us-Saliheen, Compiled By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]

The Prohibited Of Suspicion


The Prohibited Of Suspicion

By Al-Imam An-Nawawi (rahimahullāh)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger
Allah, the Exalted, says:

"O you who believe! Avoid many suspicions, indeed some suspicions are sins." (Al-Hujurat, 49:12)

1573. Abu Hurairah (radiyallāhu`anhu) said: The Messenger of Allah (Sallallāhu `alayhi wasallam) said, "Beware of suspicion, for suspicion is the worst of false tales."

[Al-Bukhari and Muslim].

Commentary: This Hadith has already been mentioned (No. 15). It warns us against suspicions about other Muslims as this involves telling lies about them, which is strictly forbidden. This is the reason why it is referred to as the worst of false tales. We also learn from this Hadith that the orders and punishments of Shari'ah are enforced on certainty, not on speculations and conjectures.

And Allāh Almighty Knows best.


The Prohibited of Suspicion, Chapter # 272 Riyad-Us-Saliheen, Compiled By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]

Prohibition of Reviling Fellow Muslim

Prohibition of Reviling Fellow Muslim without Any Cause

By Al-Imam An-Nawawi (rahimahullāh)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger


Allah, the Exalted, says:

"And those who annoy believing men and women undeservedly bear on themselves the crime of slander and plain sin." (Al-Ahzāb, 33:58)

1559. Ibn Mas'ud (radiyallāhu`anhu) reported: The Messenger of Allah (Sallallāhu `alayhi wasallam) said, "Reviling a Muslim is Fusuq (disobedience of Allah) and killing him is (tantamount to) disbelief (kufr)."

[Al-Bukhari and Muslim]

Commentary: "Killing him is (tantamount) to disbelief" means that in terms of sin and prohibition, it is akin to Kufr. This Hadith makes the severity of this crime abundantly clear.

1560. Abu Dharr (radiyallāhu`anhu) reported: I heard the Messenger of Allah (Sallallāhu `alayhi wasallam) saying, "When any Muslim accuses another Muslim of sin or of disbelief, the reproach rebounds upon the one who utters it, if the other person is not deserving of it."

[Al-Bukhari].

Commentary: What this Hadith stresses is that one should never say about a Muslim that he is sinful (Fasiq) or disbeliever (Kafir) when he is not so. The reason is that in that case, one who says it, will be held Fasiq or Kafir. One should, therefore, strictly refrain from uttering such statements.

1561. Abu Hurairah (radiyallāhu`anhu) said: The Messenger of Allah (Sallallāhu `alayhi wasallam) said, "When two persons indulge in abusing each other, the beginner will be the sinner so long as the oppressed does not transgress the limits."

[Muslim].

Commentary: This Hadith tells us that if a Muslim abuses another and says unfair things about him and in return the recipient also abuses him and says unfair things to the same extent, then the entire burden of sin of abusing would lie with the person who initiated the quarrel. But if the one who is wronged, exceeds the limits in revenge, then he will also be guilty to the degree of his excess. Thus, this Hadith shows that although revenge is permissible in Islam, it is better to forgive and bear the excess with patience. The reason behind this is that in revenge, one usually exceeds the limits and becomes an aggressor. Allah says: "And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah." (Ash-Shura, 42:43).

1562. Abu Hurairah (radiyallāhu`anhu) said: A drunkard was brought to the Prophet (Sallallāhu `alayhi wa sallam). He (Sallallāhu `alayhi wasallam) said, "Give him a beating." Then some beat him with their hands, some with their shoes, and some with (a folded) piece of cloth. When he left, someone said to him: "May Allah disgrace you!" The Prophet (Sallallāhu `alayhi wa sallam) said, "Do not help Satan overcome him by uttering such words."

[Al-Bukhari].

Commentary: We learn from this Hadith that imprecation against a sinner helps Satan because he is avowed to disgrace and humiliate Muslims before Allah. When a Muslim curses another Muslim and imprecates for his humiliation and disgrace, he in fact tries to accomplish the mission of Satan because in doing so Satan will have achieved his objective. Therefore, one should not curse a fellow Muslim even if he or she is a sinner. In fact, one should pray to Allah for his or her guidance.

1563. Abu Hurairah (radiyallāhu`anhu) said: I heard the Messenger of Allah (Sallallāhu `alayhi wasallam) saying, "He who accuses his slave of Zina will receive the punishment (Hadd) of slander on the Day of Resurrection, unless the accusation of Zina was true."

[Al-Bukhari and Muslim].

Commentary: On the Day of Judgement, the masters of slaves and slave-girls will be exposed to Hadd-ul-Qadfi (Hadd for accusing someone of adultery) for the reason that they perpetrate all kinds of oppressions on their captives and their grievances are not redressed. On the Day of Judgement, when Almighty Allah dispenses justice without any prejudice and favour, He will also do full justice to this oppressed class and those masters, who somehow escaped the punishment on this account in this world. Thus, this Hadith has a stern warning for those masters who are carried away by their might and authority and perpetrate oppression on their servants and slaves.

And Allāh Almighty Knows best.


[Prohibition of Reviling Fellow Muslim without Any Cause, Chapter # 266, Riyad-Us-Saliheen, Compiled By Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]

The Prohibition Of Carrying Tales About Someone


The Prohibition Of Carrying Tales About Someone 

By Al-Imam An-Nawawi (rahimahullāh)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger


Allah, the Exalted, says:

"... Do not help one another in sin and transgression." (Al-Maidah,5:2)

1539. Ibn Mas'ud (radiyallāhu`anhu) said: The Messenger of Allah (Sallallāhu `alayhi wa sallam) said, "None of my Companions should convey to me anything regarding another because I desire to meet every one of you with a clean heart."

[Abu Dawud and At-Tirmidzi].

Commentary: 'Should not convey to me anything' here signifies anything undesirable or which is harmful for the person concerned. Thus, this Hadith stresses that defects of people should not be unnecessarily reported to those who are at the helm of affairs, as is evident from the caption given to this chapter by Imam An-Nawawi.

And Allāh Almighty Knows best.


[The Prohibition Of Carrying Tales About Someone Chapter # 258, Riyad-Us-Saliheen, Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]

The Prohibition of Calumnies Actions

The Prohibition of Calumnies Actions

By Al-Imam An-Nawawi (rahimahullāh)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and thanks is due to Allāh, the Lord of al-'ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger


Allah, the Exalted, says:

"A slanderer, going about with calumnies." (Qalam, 68:11)

"Not a word does he (or she) utter, but there is a watcher by him ready (to record it)." (Qaf,50:18)

1536. Hudhaifah (radiyallāhu`anhu) said: The Messenger of Allah (Sallallāhu `alayhi wasallam) said, "The person who goes about with calumnies will never enter Jannah."

[Al-Bukhari and Muslim].

Commentary: A person who thinks that tale bearing is lawful, and practices it to create conflict and quarrel among people despite the fact that he knows it is unanimously forbidden, will never go to Jannah. A person who considers it unlawful but does it out of sheer human weakness, will in the first instance go to Hell, if Allah does not pardon him for it. He will then be shifted to Jannah after suffering punishment for it.

1537. Ibn 'Abbas (radiyallāhu`anhu) said: The Messenger of Allah (Sallallāhu `alayhi wasallam) passed by two graves and said, "Both of them (the persons in these graves) are being tortured, and they are not being tortured for a cardinal sin. But indeed they are great sins. One of them used not to save himself from being soiled with his urine, and the other one used to go about with calumnies (among the people to rouse hostilities, e.g., one goes to a person and tells him that so-and-so says about him such and such evil things)."

[Al-Bukhari and Muslim].

Commentary:

1. "La yastatiru min baulihi" has another meaning, namely: "he does not pass urine in privacy but does it shamelessly in the presence of other people." Obviously shamelessness is also a sin. Tale bearing, carelessness in saving oneself from splash of urine drops, and lack of observance of privacy are sins which are liable to punishment.

2. The Hadith also proves punishment in the grave.

1538. Ibn Mas'ud (radiyallāhu`anhu) said: The Prophet (Sallallāhu `alayhi wasallam) said, "Shall I tell you what 'Al-'Adhu' (falsehood and slandering) is? It is calumny which is committed among the people."

[Muslim].

Commentary: We learn from this Hadith that calumny, lying, falsehood and slandering are major sins because they cause conflict and dissension in society. A Muslim must keep himself free from such.

And Allāh Almighty Knows best.


[The Prohibition of Calumnies Actions; Chapter # 257 Riyad-Us-Saliheen, Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]

Tuesday, May 22, 2012

Situation Permissible For Backbiting

Situation Permissible For Backbiting 

By Al-Imam An-Nawawi (rahimahullāh)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of al-'ālameen. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wasallam, is His Messenger

Backbiting is permissible only for valid reasons approved by Shari'ah. These reasons are as follows:

1- It is permissible for an oppressed person to speak before the judge or someone in a similar position of authority to help him or her establish his or her rights by telling him 'so-and-so wronged me and has done such and such to me' etc.

2- It is permissible to seek somebody's assistance in forbidding evil and helping someone change his or her immoral conduct. One can say to the person who can offer such assistance, 'so-and-so does such and such evil deeds. Can you exhort him?' etc. This is permissible as long as one intends to forbid evil. If, however, one intends something else apart from this, then this act becomes unlawful.

3- One who seeks legal verdict on a certain matter may point out the defaults of another person or relate something else. One in this case can say to the Mufti (religious scholar who issues verdicts): "My father or brother (for example) treated me unjustly. Can I get my right established?" etc. This is permissible to say only if need be, but it is better to say 'What do you think of someone who did such and such?' This does not mean, however, that naming the person in question is not permissible, Hadith No. 1535 makes this point clear.

4- One who criticizes those who openly commit acts of disobedience, such as drinking wine, gambling, engaging in immoral habits, fornication, hypocrisy, and making mischief.

5- It is permissible to call into question the narrators of Hadith, and witnesses in the court when the need arises. It is also permissible to mention the bad qualities of somebody for marriage purposes in case an advice is sought. Also, if one has noticed that a "seeker of knowledge" frequently goes to the gatherings of an innovator in religion and one fears that this "seeker of knowledge" may be affected by this so-called scholar, then he must in this case give counsel to the "seeker of knowledge" by telling him about the "innovator," etc.

6- It is permissible to use names such as "Al-a'mash" which means 'the blear-eyed' to talk about people who are known by such names for the sake of identification and not for disparaging people and underestimating them. To identify them without resorting to such names is however better.

1531. 'Aishah (radiyallāhu`anha) said: A man sought permission for audience with the Prophet (Sallallāhu `alayhi wasallam). He said, "Give him permission but he is a bad member of his tribe."  [Al-Bukhari and Muslim].

Commentary: Imam Al-Bukhari (rahimahullāh) has obviously justified the backbiting of wicked people to save people from being deceived from their appearance. If people are not informed of the real conduct of such persons, their religious as well as worldly life will be exposed to a grave danger. For this reason, the backbiting of wicked persons for the purpose of warning others is permissible.

1532. 'Aishah (radiyallāhu`anha) said: The Messenger of Allah (Sallallāhu `alayhi wasallam) said, "I do not think that so-and-so understands anything of our Faith." [Al-Bukhari]

Al-Bukhari said: Al-Laith bin Sa'ad, who is one of the narrators of this Hadith, said: The two men mentioned by the Prophet (Sallallāhu `alayhi wa sallam) in this Hadith were hypocrites (i.e., they revealed Faith and concealed disbelief).

Commentary: Hypocrites are also people of mischievous and doubtful conduct. It is, therefore, not only permissible but necessary to make people aware of their real position so that people become cautious about them and their religious and worldly life may remain safe from their machinations.

1533. Fatimah bint Qais (radiyallāhu`anhu) said: I came to the Prophet (Sallallāhu `alayhi wasallam) and said to him: "Muawiyah and Abul-Jahm sent me a proposal of marriage." The Messenger of Allah (Sallallāhu `alayhi wasallam) said, "Muawiyah is destitute and he has no property, and Abul-Jahm is very hard on women." [Al-Bukhari and Muslim].

Commentary: We learn from this Hadith that it is permissible to mention the true facts, virtues and vices without equivocation, about the parties who intend to enter into wedlock provided one does it for their welfare.

1534. Zaid bin Al-Arqam (radiyallāhu`anhu) said: We set out on a journey along with the Messenger of Allah (Sallallāhu `alayhi wasallam) and we faced many hardships. 'Abdullah bin Ubayy (the chief of the hypocrites at Al-Madinah) said to his friends: "Do not spend on those who are with the Messenger of Allah (Sallallāhu `alayhi wasallam) until they desert him." He also said: "If we return to Al-Madinah, the more honourable (meaning himself, i.e., Abdullah bin Ubayy) will drive out therefrom the meaner (meaning Messenger of Allah (Sallallāhu `alayhi wasallam))." I went to the Messenger of Allah (Sallallāhu `alayhi wasallam) and informed him about that and he sent someone to 'Abdullah bin Ubayy. He asked him whether he had said that or not. Abdullah took an oath that he had not done anything of that sort and said that it was Zaid (radiyallāhu`anhu) who carried a false tale to the Messenger of Allah (Sallallāhu `alayhi wasallam). Zaid (radiyallāhu`anhu) said: I was so much perturbed because of this until this Verse was revealed verifying my statement:

"When the hypocrites come to you (O Muhammad (Sallallāhu `alayhi wasallam)), they say: 'We bear witness that you are indeed the Messenger of Allah.' Allah knows that you are indeed His Messenger, and Allah bears witness that the hypocrites are liars indeed." (Al-Munafiqun, 63:1)

Then the Messenger of Allah (Sallallāhu `alayhi wasallam) called the hypocrites in order to seek forgiveness for them from Allah, but they turned away their heads.

[Al-Bukhari and Muslim].

Commentary: 'Abdullah bin Ubayy was the chief of the hypocrites at Al-Madinah. In the journey mentioned in this Hadith, which was undertaken in connection with the war with Banu Al-Mustaliq, he had used improper words against the Prophet  (Sallallāhu `alayhi wasallam) and Muslims, which were overheard by Zaid bin Al-Arqam (radiyallāhu`anhu). The latter informed the Prophet (Sallallāhu `alayhi wasallam) about this occurrence. This incident goes to prove that exposing the designs and conspiracies of hypocrites does not form backbiting. In fact, it is essential to keep people informed about them in the interest of Islam and Muslims.

1535. 'Aishah (radiyallāhu`anha) said: Hind, the wife of Abu Sufyan, said to the Prophet (Sallallāhu `alayhi wasallam): Abu Sufyan is a niggardly man and does not give me and my children adequate provisions for maintenance unless I take something from his possession without his knowledge. The Prophet (Sallallāhu `alayhi wasallam) said to her, "Take from his possessions on a reasonable basis that much which may suffice for you and your children."

[Al-Bukhari and Muslim].

Commentary: Hind was the mother of Mu'awiyah (radiyallāhu`anhu). Along with her husband, Abu Sufyan, she embraced Islam in the year of conquest of Makkah.

We learn from this Hadith that:

1. In order to know religious injunctions, husband and wife can mention each other's shortcomings before a Mufti (a religious scholar who is in a position to issue verdicts on religious matters).

2. If a husband does not give his wife enough money to cover the domestic expenses, then it is permissible for his wife to take some of his money without his permission, provided the amount thus taken is for essential expenses not for superfluous matters.

And Allāh Almighty Knows best.


[Excerpted from “The Book of Situation Permissible For Backbiting", Chapter, # 256, Riyad-Us-Saliheen, Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi Via Guided Way]

Monday, May 21, 2012

The Prohibition of Listening To Backbiting

The Prohibition of Listening To Backbiting

By Al-Imam An-Nawawi (rahimahullāh)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of al-'ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger

Allah, the Exalted, says:

"And when they hear Al-Laghw (dirty, false, evil vain talk) they withdraw from it." (Al-Qasas, 28:55)

"And those who turn away from Al-Laghw (dirty, false, evil vain talk, falsehood, and all that Allah has forbidden)." (Al-Mu’minun, 23:3)

"Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allah)." (Al-Isrā’, 17:36)

"And when you (Muhammad (Sallallāhu `alayhi wa sallam) see those who engage in a false conversation about Our Verses (of the Qur'an) by mocking at them, stay away from them till they turn to another topic. And if Shaitan (Satan) causes you to forget, then after the remembrance sit not you in the company of those people who are the Zalimun (polytheists and wrongdoers)." (Al-Anam 6:68)

1528. Abud-Darda' (radiyallāhu`anhu) said: The Prophet (Sallallāhu `alayhi wa sallam) said, "He who defends the honour of his (Muslim) brother, Allah will secure his face against the Fire on the Day of Resurrection."

[At-Tirmidzi].

Commentary: If someone says something disgraceful against a Muslim, one must defend his Muslim brother (or sister, for that matter) and say that what has been stated about him or her is wrong and that he (or she) is free from the accusation made against him (or her).

1529. 'Itban bin Malik (radiyallāhu`anhu) said in his long Hadith cited in the Chapter entitled 'Hope' reported: When the Prophet (Sallallāhu `alayhi wa sallam) stood up to offer As-Solat (the prayer) he asked, "Where is Malik bin Ad-Dukhshum?" A man replied: "He is a hypocrite. He does not love Allah and His Messenger." The Prophet (Sallallāhu `alayhi wa sallam) said, "Do not say that. Do you not know that he said: La ilaha illallah (there is no true god except Allah),' seeking His Pleasure. Allah has made the fire of Hell unlawful for him who affirms that none has the right to be worshipped but Allah."

[Al-Bukhari and Muslim].

Commentary: "Allah has made the fire of Hell unlawful" means that a Muslim will not abide in Hell for ever. The reason is that if a Muslim has committed some major sin and Allah has not pardoned it, then he will certainly suffer its punishment in Hell. He will stay there as long as Allah will. However, he will be later on shifted to Jannah. This Hadith also leads us to the conclusion that the backbiting of a Muslim is forbidden. See the explanation of this Hadith under Hadith No. 418.

1530. Ka'ab bin Malik (radiyallāhu`anhu) said in his long story about his repentance: The Prophet (Sallallāhu `alayhi wa sallam) was sitting among the people in Tabuk. He (Sallallāhu `alayhi wa sallam) said, "What happened to Ka'ab bin Malik?" A person from the tribe of Banu Salamah said: "O Messenger of Allah! the embellishment of his cloak and an appreciation of his sides have allured him, and he was thus detained." Mu'adz bin Jabal (radiyallāhu`anhu) said: "Woe be upon you! You have passed indecent remarks. O Messenger of Allah! By Allah, we know nothing about him but good." The Messenger of Allah (Sallallāhu `alayhi wa sallam) remained silent.

[Al-Bukhari and Muslim].

Commentary: This Hadith has already been mentioned in detail in the Chapter on Repentance. Here it is repeated to show how important it is to defend a Muslim when someone accuses him in his absence. In the presence of the Prophet (Sallallāhu `alayhi wa sallam) a person expressed misgivings about Ka'ab bin Malik that his obsession (for fine dress) had prevented him from coming to the battlefield. Mu'adz immediately defended him saying that there was no justification for such misgivings. The Prophet's silence endorsed the stand taken by Mu'adz (radiyallāhu`anhu). This goes to prove that if a Muslim brother or sister is disgraced in his or her absence in a gathering, then it is incumbent on others to defend his or her honour.

And Allāh Almighty Knows best.

 [The Book of the Prohibited Actions, Chapter # 255, Riyad-Us-Saliheen, Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]

Thursday, May 17, 2012

The Prohibition of Backbiting.


The Book of the Prohibition of Backbiting.

By Al-Imam An-Nawawi (rahimahullāh)

In the name of Allāh, the Most Gracious, the Most Merciful;
All the praise and Thanks are due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, Sallallāhu ‘alayhi wa sallam, is His Messenger

Allāh Almighty Says :
  • "And backbite not one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allāh. Verily, Allāh is the One Who forgives and accepts repentance, Most Merciful." [Al-Hujurat 49:12]
  • "And follow not (O man, i.e., say not or do not or witness not) that of which you have no knowledge. Verily, the hearing, and the sight, and the heart, of each of those ones will be questioned (by Allāh)." [Al-Isrā’, 17:36]
  • "Not a word does he (or she) utter, but there is a watcher by him ready (to record it)." [Qaf 50:18] 
  • "And why, when you heard it, did you not say: 'It is not for us to speak of this. Exalted are You [O Allāh]; this is a great slander?'" [Al-Nur, 24:16] 
  •  “O you who believe! If a Fāsiq (liar – evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.” [Al-Hujurat, 49:6]
  • “And why, when you heard it, did you not say: 'It is not for us to speak of this. Exalted are You [O Allāh]; this is a great slander?’” [Al-Nur, 24:16]
  • “Fitnah is worse than killing…” [Al-Baqarah 2:191]
1511. Abu Hurairah (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) said, "He who believes in Allāh and the Last Day must either speak good or remain silent."

[Muslim].

1512. Abu Musa Al-Ash’ari (radiyallāhu’anhu) reported: I asked the Messenger of Allāh (Sallallāhu `alayhi wa sallam): "Who is the most excellent among the Muslims?" He said, "One from whose tongue and hands the other Muslims are secure."

[Al-Bukhari and Muslim].

1513. Sahal bin Sa’ad (radiyallāhu’anhu) reported: The Messenger of Allāh(Sallallāhu ‘alayhi wasallam) said, "Whosoever gives me a guarantee to safeguard what is between his jaws and what is between his legs, I shall guarantee him Jannah."

[Al-Bukhari].

Commentary: What is between the jaws and what is between the legs refers to the tongue and the sexual organs, respectively. The Prophet (Sallallāhu ‘alayhi wasallam) has given the assurance of Jannah to every Muslim who protects these two parts of the body. Protection here means their use permitted by the Islamic Shari'ah. They should be guarded against every act that is prohibited by the Shari'ah.

1514. Abu Hurairah (radiyallāhu’anhu) reported: I heard the Prophet (Sallallāhu ‘alayhi wasallam) saying, "A person utters a word thoughtlessly (i.e., without thinking about its being good or not) and, as a result of this, he will fall down into the fire of Hell deeper than the distance between the east and the west."

[Al-Bukhari and Muslim].

Commentary: This Hadith shows the disadvantages which can be caused by the improper use of the tongue. It is, therefore, essential that one should think before he speaks.

1515. Abu Hurairah (radiyallāhu’anhu) reported: The Prophet (Sallallāhu ‘alayhi wasallam) said, "A man utters a word pleasing to Allāh without considering it of any significance for which Allāh exalts his ranks (in Jannah); another one speaks a word displeasing to Allāh without considering it of any importance, and for this reason he will sink down into Hell."

[Al-Bukhari].

1516. Abu ‘Abdur-Rahman Bilal bin Al-Harith Al-Muzani (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, "A man speaks a good word without knowing its worth, Allāh records for him His Good Pleasure till the day he will meet Him; and a man utters an evil word without realizing its importance, Allāh records for him His displeasure till the day he will meet Him."

[Imam Malik and At-Tirmidzi].

Commentary: This Hadith tells us a fact which can be observed in our everyday life. Sometimes a person utters a good sentence which pleases an individual and he reforms himself or holds himself from doing something wrong. Such a sentence or utterance is highly rewarded by Allāh. Similarly, sometime a person utters a mischievous sentence, the ruinous effects of which he does not realize. This utterance hurts someone's feelings and leads him to sin and evil. Almighty Allāh is displeased with such a person. The lesson that this Hadith has for us is that one should strictly guard his speech and weigh his words to avoid Allāh's Wrath.

1517. Sufyan bin ‘Abdullah (radiyallāhu’anhu) reported: I asked: "O Messenger of Allāh! Tell me, of something to which I may remain steadfast." He (Sallallāhu ‘alayhi wasallam) said, "Say: My Rabb is Allāh and then remain steadfast." Then I said: "O Messenger of Allāh! What do you fear most about me?" He (Sallallāhu ‘alayhi wasallam) took hold of his own tongue and said: "This."

[At-Tirmidzi].

Commentary: Faith in Allāh and all His Attributes is the basis of all virtuous deeds. No act or deed is acceptable by Allāh without this faith, "and then remain steadfast" means to comply with what Allāh has ordained and to keep away from what He has forbidden so that one can win over His Pleasure. Every Muslim is required to guard his speech strictly because even the slightest carelessness on this account can cause Allāh's displeasure.

1518. Ibn ‘Umar (May Allāh be pleased with them) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, "Do not indulge in excessive talk except when remembering Allāh. Excessive talking without the Remembrance of Allāh hardens the heart; and those who are the farthest from Allāh are those whose hearts are hard."

[At-Tirmidzi]

Commentary: The hardening of the heart is a condition where one neither learns any lesson from Allāh's Signs nor does one accept anyone's good advice and religious preaching. If one indulges in idle talk rather than the remembrance of Allāh, his heart becomes hardened, which is a sign of being far from Allāh's Mercy. One should therefore occupy himself with the remembrance of Allāh.

1519. Abu Hurairah (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, "He whom Allāh saves from the evil of that which is between his jaws and the evil of that which is between his legs will enter Jannah."

[At-Tirmidzi].

1520. ‘Uqbah bin ‘Amir (radiyallāhu’anhu) said: I asked the Messenger of Allāh (Sallallāhu `alayhi wa sallam), "How can salvation be achieved?" He replied, "Control your tongue, keep to your house, and weep over your sins."

[At-Tirmidzi].

Commentary: It is better for one to spends his surplus time at home in the remembrance of Allāh, the recitation of the Qur'an and the performance of acts of obedience, if one feels unable to benefit others or if one fears that he, as well as his religion will not be safe if one mixes with others. Allāh greatly likes it that one repents of his own sins and weeps over them.

1521. Abu Sa’id Al-Khudri (radiyallāhu’anhu) said: The Prophet (Sallallāhu ‘alayhi wasallam) said, "When the son of Adam gets up in the morning, all the limbs humble themselves before the tongue and say: 'Fear Allāh for our sake because we are with you: (i.e., we will be rewarded or punished as a result of what you do) if you are straight, we will be straight; and if you are crooked, we will become crooked."'

[At-Tirmidzi].

Commentary: This Hadith shows the importance of guarding one's tongue against that which is prohibited. Even the slightest carelessness on the part of the tongue can make all the organs suffer for it.

Crookedness of the tongue means the careless use of the tongue which lands the whole body in trouble; and keeping the tongue straight means keeping oneself safe from all kinds of troubles and ordeals.

1522. Mu’adz bin Jabal (radiyallāhu’anhu) reported: I asked the Messenger of Allāh (Sallallāhu ‘alayhi wa sallam): "Inform me of an act which will cause me to enter Jannah and keep me far from Hell." He (Sallallāhu ‘alayhi wasallam) replied, "You have asked me about a matter of great importance, but it is easy for one for whom Allāh makes it easy." He added, "Worship Allāh, associate nothing with Him in worship, offer As-Solat (the prayer), pay the Zakat, observe Saum (fasting) during Ramadhān and perform Hajj (pilgrimage) to the House of Allāh, if you can afford it." He (Sallallāhu ‘alayhi wasallam) further said, "Shall I not guide you to the gates of goodness? Fasting is a screen (from Hell), charity extinguishes (i.e., removes) the sins as water extinguishes fire, and standing in prayers by a slave of Allāh during the last third part of the night." Then he (Sallallāhu ‘alayhi wasallam) recited: "Their sides forsake their beds, to invoke their Rabb in fear and hope, and they spend (in charity in Allāh's Cause) out of what We have bestowed on them. No person knows what is kept hidden for them of joy as a reward for what they used to do." (As-Sajdah 32:17,18) Then he (Sallallāhu ‘alayhi wasallam) added, "Shall I tell you of the root of the matter, its pillar and its highest point?" I replied: "Yes! Certainly, O Prophet of Allāh." He (Sallallāhu ‘alayhi wasallam) said, "The root of this matter (foundation) is Islam, its pillar (mainstay is) As-Solat (the prayer) and its highest point is Jihad (fighting in the Cause of Allāh)." Then he (Sallallāhu ‘alayhi wasallam) asked, "Shall I tell you of that which holds all these things?" I said: "Yes, O Messenger of Allāh." So he (Sallallāhu ‘alayhi wasallam) took hold of his tongue and said, "Keep this in control." I asked: "O Messenger of Allāh! Shall we really be accounted for what we talk about?" He (Sallallāhu ‘alayhi wasallam) replied, "May your mother lose you! People will be thrown on their faces into the Hell on account of their tongues."

Commentary: Besides describing Articles of Islam, this Hadith mentions the dangers which lie in the careless use of the tongue. All good actions can go waste if one does not guard his speech. One should, therefore, guard his tongue against that which Allāh has made prohibited.

1523. Abu Hurairah (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, "Do you know what is backbiting?" The Companions said: "Allāh and His Messenger know better." Thereupon he (Sallallāhu ‘alayhi wasallam) said, "Backbiting is talking about your (Muslim) brother in a manner which he dislikes." It was said to him: "What if my (Muslim) brother is as I say." He (Sallallāhu ‘alayhi wasallam) said, "If he is actually as you say, then that is backbiting; but if that is not in him, that is slandering."

[Muslim].

Commentary: This Hadith elaborates the meaning of backbiting and calumny and points out the difference between the two along with the evils of each one of them. Both these evils are mischief of the tongue and entail great troubles. May Allāh save us from both.

1524. Abu Bakrah (radiyallāhu’anhu) said: Delivering the sermon during the Farewell Pilgrimage on the day of Sacrifice at Mina, the Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, "Verily your blood, your property and your honour are as sacred and inviolable as the sanctity of this day of yours, in this month of yours and in this town of yours. Verily! I have conveyed this message to you."

[Al-Bukhari and Muslim]

Commentary: This Hadith tells us that the tenth day of the month of Dhul-Hijjah, and the city of Makkah are sacred. Similar is the case of blood, property and honour of a Muslim to another Muslim. In other words, a Muslim should neither kill another without any lawful reason nor should he usurp his property nor should he disgrace him. Since backbiting is also a kind of tyranny which defames a person, it should be strictly avoided.

1525. ‘Aishah (radiyallāhu’anha) said: I said to the Prophet (Sallallāhu `alayhi wa sallam): "Such and such thing of Safiyyah (radiyallāhu`anha) is sufficient for you." (She means to say that she was a woman with a short stature). He said, "You have indeed uttered a word which would pollute the sea if it were mixed in it." She further said: I imitated a person before him and he said, "I do not like that I should imitate someone even (if I am paid) in return such and such."

[Abu Dawud and At-Tirmidzi].

Commentary: In Arabic, the word "Muhakat" is often used for imitating someone's defect or deformity, etc. Every imitation of this kind also amounts to backbiting. This is the reason the Prophet (Sallallāhu ‘alayhi wasallam) used the analogy stated in this Hadith when 'Aishah (radiyallāhu`anha) said that Safiyyah (radiyallāhu`anha) was short-statured. Imam An-Nawawi regarded this analogy as based on Wahy and supported his contention by the Verse of the Qur'an: "Nor does he speak of (his own) desire. It is only a Revelation revealed."

Thus, it is evident from this Hadith that to speak of somebody in a scornful manner or ridicule someone's physical defect, or to imitate someone's deformity, or talk disparagingly about someone, is a great offense which should be avoided by every Muslim.

1526. Anas bin Malik (radiyallāhu’anhu) said: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said, "During the Mi'raj (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 Jibril?' Jibril replied: 'These are the people who ate flesh of others (by backbiting) and trampled people's honour."'

[Abu Dawud].

Commentary: "These are the people who ate flesh of others" is a metaphor for backbiting. "To trample people's honour" is akin to harming their goodwill and honour. The punishment for these things mentioned in Hadith makes their seriousness obvious.

1527. Abu Hurairah (radiyallāhu’anhu) reported: The Messenger of Allāh (Sallallāhu ‘alayhi wasallam) said: "The blood, honour and property of a Muslim is inviolable for another Muslim."
[Muslim].

Commentary: This Hadith also makes it clear that a Muslim is bound to protect his blood, wealth and honour and it is not lawful for any Muslim to attack another Muslim's honour and property. Nor is it lawful for him to kill another Muslim without a valid reason.

And Allāh Almighty Knows best.

 [The Book of the Prohibition of Backbiting, Chapter # 254, Riyad-Us-Saliheen, Compiled by Al-Imam Abu Zakariya Yahya bin Sharaf An-Nawawi Ad-Dimashqi]