Do You Know What Gossip Is Islam

The Starting Point is Kindness

by Abu Abdillaah

All praise and thanks is due to Allah and may salaat and salaam exist upon the Messenger of Allah and upon his family unit, companions and supporters too as all those who adhere to his Sunnah until the Twenty-four hours of Resurrection, ameen.

In this article we accost a trend among some Muslims to emphasize the aspect of harshness towards other Muslims when correcting them or alert others against them. In that location are admittedly circumstances that warrant existence tough and hard, and many of the manufactures alluded to brand those circumstances clear, however due to their emphasis on that aspect, harshness has become the starting point and is resorted to very quickly by some as opposed to existence something employed after all else has actually been tried in an attempt to guide others to the right path. Permit it be clear that we are limiting this discussion to relationships between the mutual Muslims and not the criticisms of scholars of the innovators and deviants.

The fact is that we have also oftentimes experienced that those who apply harshness while claiming to adhere to the way of the salaf, spring to conclusions and tactics based upon statements of scholars without always showtime looking closely at the circumstances of the individuals they apply that harshness towards. Moreover, although challenge to want to correct and guide others, we find that they frequently never use the approach of kindness or courtesy of bodily personal contact or generosity such as a call or a visit or a friendly coming together to deal with the upshot in question. Instead nosotros have institute Muslims beingness hastily judged as innovators and so getting vilified publicly and privately, boycotted, warned confronting, rumor spread well-nigh, wrong suppositions made about inward motivations, the bearing of faux witness, and even personal correspondence sent around the globe justifying harshness towards them all in the name of protecting the "da'wah". We detect this regrettable and in some cases reprehensible because it is being put along as the way of salaf and moreover the Sunnah of our noble and generous Prophet (sallallaahu 'alaihi wa salaam).

Many relationships have been damaged and suspicion sewn due to the harsh approach. We therefore find it prudent to present evidences from the Qur'aan and the authentic hadeeth first that conspicuously institute that the starting point when dealing with Muslims, even if astray or in error, is gentleness and kindness to what some may consider a fault. This, every bit opposed to rapidly seeking to notice fault in or condemning other Muslims whom Allah may accept already forgiven or who seek His forgiveness.

Also go along in mind that the error, sin or divergence in question is often only in the perception of others when it may non in fact be the absolute case according to shariah. More dangerous is that the bulldoze to lambaste or condemn often stems from what amounts to a difference of opinion on a given thing where at that place is indeed room to differ. When a position is taken that is not in agreement with that of 1's preferred scholar or educatee of cognition, then it is assumed that some departure or ill-motive is afoot! Undoubtedly when expressing opinions ane must have care to stay equally closely to the principles and tenets of Islam and apply solid bear witness. Peachy scholars have differed and even so do on many matters of the religion yet they practice non ever raise those differences to the level of loyalty and disassociation nor make them a cause of enmity and disrespect as we practise!

The Heart of The Matter

A sad but true reality is that innovation (bid'ah) is spread far and wide. Information technology is an evil of major proportions that has caused confusion about fundamental matters such as principles of organized religion and action among the Muslims. Many brothers and sisters who understand this danger and take taken the fourth dimension to learn from the Qur'aan and the Sunnah and the statements of the scholars of the Sunnah securely experience and understand the need to correct and reform the Muslims and to guide them. Many of these adherents of the sunnah see the disastrous effects of bida'h upon the ummah, sometime inside their ain families, non to mention in the Ummah at-large and information technology is a source of pain and frustration when due to the poison of bidah they face up staunch opposition and rejection when calling to the truth sometimes for the simplest of matters.

It is the people of bidah who in reality mete out the most harshness toward the people of the sunnah with their charges of extremism against them. Many Muslims who are simply trying to implement the sunnah in all aspects of their lives are castigated and stereotyped by those who outnumber them.

If a sis who wears proper hijaab so much every bit opens her mouth to encourage her sisters to fearfulness Allah and wearable the hijaab according to the conditions laid out by the scholars of Islam, bringing prove of those conditions from the Qur'aan and the Sunnah, and doing so in the nicest non-condemning way, she is still liable to be backbitten and chosen a fanatic! The same when a brother who does not shave his beard and who wears clothing that clearly identifies him as a Muslim bothers to bespeak out whatsoever matter to those that feel threatened past that, they will quickly characterization him extreme and harsh no matter how soft, tactful or patient he is when doing so! They may even call him names publicly to plough people away from him. Nosotros take even heard of charges of assault made against decent brothers when they did null of the kind simply because the person existence corrected was afraid and trying to deflect from his own errors and misguided spoken communication or actions. Some skillful and sincere da'ees accept faced getting ostracized from certain mosques and even received physical threats!

The focus of this article is not on the deeds of those innocent and sincere brothers and sisters who uphold the way of the salaf in word and deed yet who nevertheless get attacked and labeled by their detractors. In fact, they by and large sympathize that they will exist labeled and face hardships in calling to the correct path. It is the fate of the da'ee who is following the path of the prophets ('alaihimus salaam), most notably that of the Final Messenger Muhammad (sallallaahu 'alaihi wa sallam) and his Companions (radiallahu 'anhum) who faced much opposition and false accusations. Rather, the main focus of this treatise is to point to those truthful and actual occurrences that hinder the path to guidance for some that in fact are due to the manners of those who strive to adhere to the proper way only who miss the mark in their arroyo and as a issue cause harm. Inadvertently perhaps, but impairment yet. This is written with love for those believers who want to follow the right path butnot to make excuses for the deviations and misguidance of those followers of desires who merely seek to protect their positions and parties no matter what the evidence is against them.

Some Examples

1a) A young Muslim woman lives in a Muslim country where many women wearable Islamic hijaab however she openly flaunts her beauty by taking off hijaab and even accentuating that beauty with perfume and make-upwardly because she enjoys the admiration of others. If told to wear hijaab she just takes the admonition lightly or ignores it altogether making information technology clear that her desires have precedence over eeman.

1b) Another Muslim woman does the practically the aforementioned affair as to a higher place merely she has been raised in a very united nations-Islamic environs yet she is diligent in her prayers and fasting nor does she flirt or mix with the opposite sex. On top of it, the few Muslims in her area don't make an effect of hijaab at all and it is mutual place to come across women wearing the flimsiest of scarves or very attractive covering even with jilbaabs or scarves.

1c) A Muslimah who wears full hijaab but who has been through a series of bad marriages and divorces until she is intimately known by many men and it is known that a major contributing factor to those failures is her fierce atmosphere and verbal abuse and vulgar speech communication and threats to her husband when angered.

2a) A Muslim who wears a adapt and necktie, shaves his beard and wears his slacks too long but he attends the masjid, gives zakat and treats his family with love and kindness not always neglecting their rights upon him. He fifty-fifty supports all the efforts of the Muslims with his time and money and sends his wife to women'due south classes at the masjid simply he rarely finds fourth dimension to sit in the circles of learning. He believes in the Qur'aan and Sunnah but asks for rulings and opinions here and at that place and is given some incorrect rulings based on weak testify or opinions and acts upon them.

2b) A Muslim who is also clean shaven and non readily or hands identifiable as a Muslim and who gives nothing to the Muslims nor takes any care with regard to the haraam and the halaal and but attends the masjid for Jumu'ah khutbah and even so gets out as quickly equally possible. When he does prove up at the masjid he avoids those "bearded ones" like the plague.

2c) A Muslim who who wears a total beard, is conscientious to make sure his thobe is to a higher place his ankles and when he speaks he merely speaks of the Qur'aan and the Sunnah and the manner of the Salaf yet at home he is brutal to his wife and children when angered and views spending a fiddling extra on them as a sin or leaves his married woman to collect aid from outside sources (fifty-fifty not-Muslims) to support herself and her children.

Distinctions Should Be Made

Should there not be a distinction made between the two ladies (1 a and b) in how they are approached, taught or admonished even though the ruling of hijaab is the same upon both? What do you think will be the likely result when either of those women is exposed to sisters who wear full hijaab and they are both shunned as "brazen hussies" just in the visitor of those who practise not vesture proper hijaab (albeit incorrect) they are treated with kindness, support and dearest? Is it fair that 1c is treated with more than tolerance and understanding because she looks the part merely information technology is she whose behavior is mayhap more than reprehensible?

In the case of the men, 2a and b may be lambasted as innovators or open sinners and even get approached by an intimidating group of well-meaning, "sticking-to-the-manhaj" brothers aiming to "set them direct". Is it likely that either will be amenable to such an arroyo or treatment? Yet 2c, considering he "walks the walk and talks the talk" amidst those brothers they overlook what is known to others and always greet him with a smile and curve over backwards to care for him with kindness over and over again before tactfully chastising him for his negligence or cajoling him to exercise right past his family unit.

We should all concord as lovers of the truth and adherents to the Sunnah that innovations (bid'ah) are insufferable and should be avoided and warned against. When we see or read of innovation information technology should be detested in our hearts and we should hate to run across it manifest in ourselves or other Muslims. Withal nosotros must not let our distaste for this evil, partisanship or any other external gene deject our judgment and even-handed treatment of others.

Each instance above is that of a sinful Muslim, in some cases openly and then, and evident innovation is nowadays, all the same they are non equal nor should they exist treated in the aforementioned mode nor with a double standard based upon how they look or whom they associate with. Certainly, class, nationality or race should take no place in determining the equality of treatment. They all demand to be guided in the best possible manner and with conscientious consideration. Information technology is not an easy task or a "black and white" 1. This is why the Prophet Muhammad (sallallaahu 'alaihi wa sallam) was then outstanding in his ability to assess the state of affairs of different believers and was able to affect their hearts and right them.

A Cause Of Fitnah (Trial)

Now there is the example of where a sister or brother is neither openly sinful nor exhibiting any bad character and in fact may be known for their good works and is considered an example of diligence and adherence to the Sunnah in the Muslim community. However they may make a argument or hold a position that disagrees with ours or that of a scholar or student of knowledge whom we respect. The jerky to estimate then look upon them with suspicion and make statements near them and spread impressions to others that sully their reputations or lessen the respect or regard they had in the optics of some and turn others away from them. Every association the person has is examined and any mistake they may have is exposed. Perhaps their words become open to interpretation thereafter and they are discouraged from participation in the skillful deeds they had perviously been known for. Allah knows that they may in fact be in fault or it could merely exist a misinterpretation of their intent. Shaytaan may fuel the burn fifty-fifty more than and harsh words are exchanged and boxing lines drawn.

No time is taken to sit with the individual in question, speak with them, learn if they accept their position based upon their understanding of evidence or the opinion of a scholar or even the interpretation of a hadeeth or the acceptance of a weak narration or opinion. They may be further accused of following some deviant sect or another. The event may get taken to where an Islamic ruling virtually the person is sought from those who are very distant from them and the impressions are carried to the mufti by those who themselves are subject to error in their assessment and presentation of the matter which may lead to cold-shoulder or further recriminations.

Such is a articulate injustice especially if it leads to castigation, and the spread of suspicion regarding them among the Muslims, even if "well-intended". This is simply thulm (wrongdoing) that may stem from anything from over-eagerness and impatience, jealousy or partisanship or insincerity to lack of knowledge and arrogance. No good purpose is really served (other than perhaps to expose the incorrect approach of making imitation and unfounded accusations). Instead, what unremarkably happens is that rumors get spread and backbiting becomes the guild of the twenty-four hour period - and in these days of the Internet the evil is magnified when the matter gets immediately sent around the world! Some zealous individuals may believe information technology is their duty to even physically face the individual when they had zippo at all to practise with the thing in the showtime place and all their information is gotten second-hand! When good people are attacked and vilified, it is very discouraging to others and demoralizing to the community!

Ironically information technology could exist that after such handling is shown to be clearly unjust, it still leads to the rest effect of creating distrust and disdain of those who initiated such actions and any good they try is rejected or negated and relationships become tarnished. They may just try to accept a low profile so as to give the impression they had nothing to do with the fitnah they instigated and may even showtime to bespeak fingers at each other!

A Wake Of Destruction

How sad is the resultant build-up of animosity betwixt Muslims and the infusion of partisanship with innocent Muslims beingness pushed to take sides in disputes and an "You lot are either with us or against us" attitude develops that poisons relations in the community oftentimes over matters most really have no thought about in item. The in a higher place even seems a case of the hunters "shooting themselves in the foot", as they alienate those who would exist their allies, and give the impression of companions who turn upon themselves and people who don't know who their friends are.

In these times of confusion with so many parties and ideologies all claiming to be correct, the effect of harsh treatment may be to further distance Muslims from the truth, making them defensive, or more than clinging to the parties of misguidance, wallaahul-Musta'aan! In the end the ranks of the Muslims are weakened and dissension and argumentation helps the cause of the deviants and the enemies of Islam.

We are non those who believe the word bid'ah should never exist mentioned or pointed out and that nosotros should remain silent nigh information technology when information technology is plain and obvious. This is a "head-in-the-sand" approach that simply encourages more innovation. Muslims need badly to exist educated near Islam and what is bid'ah and what is not along with what its dangers are and who is an innovator and who is not and whose identify it is to make such determinations.

None of the above described scenarios included the person who practices innovation, teaches it, advocates it, and calls to it even subsequently having been repeatedly given clear show they sympathize that clearly refutes their position. Such is the bona fide innovator who is deluded into assertive that his whims and desires are determiners of what is or is not Islam. Such a 1 is dealt with in an altogether unlike mode which indeed may entail using harshness and even this should be adamant by the people of knowledge and non but anyone who thinks that what they take done is sufficient.

Last Point

The scope of this commodity prevents us from addressing how to handle each of the cases in a higher place in detail, merely the main betoken we hoped to brand is that smashing thought must be given before treating a Muslim with harshness every bit to the consequences and justice of such activeness. The intent should be to guide one's blood brother or sister in organized religion for the sake of Allah. We must remember that the foundation of dealing with other Muslims in general is one of employing kindness, having patience and overlooking of faults, while harshness and sternness are the exception and not the rule, wallaahul 'Alam.

What follows is a body of evidence from the Qur'aan and the accurate Sunnah to substantiate the in a higher place so that it is clear that at that place is a genuine basis for it and not just emotionalism.

May Allah forgive me for whatsoever errors and verily He is the Generous Provider of Success and all praise is His.

From The Abridged Tafseer of Ibn Katheer

Aali Imraan 159

And by the mercy of Allah, you dealt with them gently. And had you been severe and harsh-hearted, they would have broken away from about you; also pardon them, and ask forgiveness for them; and consult them in the diplomacy...

Amid the Qualities of Our Prophet Muhammad are Mercy and Kindness

Allah addresses His Messenger and reminds him and the believer of the favor that He has made his heart and words soft for his Ummah, those who follow his command and refrain from what he prohibits.

And by the mercy of Allah, yous dealt with them gently...

meaning, who would have made you this kind if it was not Allah mercy for you and them?

Qatadah said that, And by the mercy of Allah, yous dealt with them gently... means, "with Allah'southward mercy you became this kind."

Al-Hassan Al-Basri said that this indeed is the description of the behavior that Allah sent Muhammad with. This aayah is like to Allah'south argument, Verily at that place has come up unto you a Messenger from among yourselves. It grieves him that yous should receive any injury or difficulty. He is anxious over you (to be rightly guided, to apologize to Allah); for the believers he is total of pity, kind, and merciful (9:128)

And had you been severe and harsh-hearted, they would accept broken away from well-nigh yous; (5:159)

The severe person is he who utters hash words and "harsh-hearted" is the person who heart is difficult. Had this been the Prophet'southward behavior, "they would accept scattered from around y'all." However Allah gathered them and fabricated y'all kind and soft with them, so that their hearts congregate around you."

'Abdullah Ibn 'Amr (radiallahu 'anhu) said that he read the description of the Messenger of Allah in previous Books, "He is non severe, harsh, obscene in the marketplace or dealing evil for evil. Rather he forgives and pardons." [Fathul-Bari 8:449]

Verily at that place has come unto you lot a Messenger from among yourselves. It grieves him that y'all should receive any injury or difficulty. He is eager for you lot; for the believers he is full of pity, kind and merciful. Only if they turn away say: "Allah is sufficient for me. There is no God but He, in Him I put my trust and He is the Lord of the Mighty Throne. [At-Tawbah 128 - 129]

This is similar to His other statement: And be kind and apprehensive to the believers who follow y'all. Then if they disobey y'all, say: "I am innocent of what you lot practise." And put your Trust in Allah the All-Mighty, the Most Merciful. [26:215 - 217] -

From The Platonic Muslim

The true Muslim is sincere towards Allah his Book, His Prophet (sallallaahu 'alaihi wa sallam) and to the leaders and the masses of the Muslims as is stated in the hadeeth: The Prophet (sallallaahu 'alaihi wa sallam) said, "Organized religion is sincerity." Nosotros asked, 'To Whom?' He said, "To Allah (by obeying Him attributing to Him what He deserves and performing jihaad for His sake); to His Book (by reading it, understanding information technology and applying it to one's daily life); to His Prophet (past respecting him greatly and fighting on his behalf both in his lifetime and afterwards his death, and past post-obit his sunnah); to the rulers of the Muslims (by helping them in their chore of leading Muslims to the right path and alerting them if they are daydreaming); and to their mutual folk (by beingness merciful towards them). [Al-Bukhaari and Muslim)

Information technology is no surprise, then, that the Muslim should be sincere towards his brothers and not cheat them or mislead them. Sincerity in this sense is one of the near bones principles of Islam which the first believers pledge to adhere to when they gave allegiance to the Prophet (sallallaahu 'alaihi wa sallam). This is confirmed past the argument of Jarir Ibn Abdullah; "I gave fidelity to the Prophet (sallallaahu 'alaihi wa sallam) and pledged to observe regular prayer, to pay zakat and to be sincere towards every Muslim." (Al-Bukhari and Muslim) "

In the hadeeth quoted above, nosotros see that the Prophet (sallallaahu 'alaihi wa sallam) summed upwardly Islam in one word, naseehah, showing that sincerity is the central foundation of the faith. For without sincerity a man's faith is invalid and his Islam is worthless. This is the meaning of the hadeeth of the Prophet (sallallaahu 'alaihi wa sallam): None of y'all truly believes until he likes for his brother what he likes for himself (Al-Bukhaari and Muslim) This is impossible to attain unless one loves ane'southward brother with all sincerity. No doubt this level of love for i's brother is very difficult to attain, just it is not incommunicable as long as one is constantly aware that liking for one's brother what 1 likes for oneself is one of the conditions of faith, and that organized religion is sincerity. Indeed it is the natural mental attitude of the sincere Muslim who truly understands Islam" - The Ideal Muslim pp 142

Abu Hurairah (radiallahu 'anhu) used to say: The believer is the mirror of his brother. If he sees any error in him he corrects it. [Al-Bukhaari in Al-Adab al-Mufrad]

Abu Hurairah reports from the Prophet (sallallaahu 'alaihi wa sallam): The believer is the mirror of his blood brother. The believer is the brother of a believer: he protects him from ruin and guards his back. [Al-Bukhaari in Al-Adab al-Mufrad]

A human should help his brother whether he is a wrong-doer or is wronged. If he is a wrong-doer then he should finish him, and if he is wronged he should defend him. [Muslim]

"The true Muslim does not forsake his blood brother, whether he is a wrongdoer or is wronged. Islam teaches him to like for his brother what he likes for himself: every bit long as he would not like for himself to be a wrongdoer or to practise wrong, and then he would not like this for his brother either. So if his brother is wronged, he stands by him, supports him and defends him, and if he is a wrongdoer he stands by him and stops him from doing incorrect. This is indeed truthful sincerity and true kindness. These are ii qualities that distinguish the true Muslim at whatever time and in any place." - The Platonic Muslim pp. 146 -147

"The true Muslim who is adhering to the teachings and values of his religion is kind to his brothers and is good-natured and piece of cake-going towards them. In this he is following the guidance of Islam which encourages good characteristics. Allah describes the believers as being ...lowly [or humble] with the believers, mighty against the kaafirs [five:54] This suggests gentleness, modesty and practiced dealings with one'due south brothers in faith to an infinite caste of kindness, which is almost akin to humility.

This message is reinforced by the educational activity of the Prophet which encourages the Muslim to be kind in a manner that will add together dazzler to life. This is seen in the hadeeth: "In that location is not kindness (rifq) in a thing but information technology adds dazzler to it, and at that place is no absence of kindness but it disfigures a affair." [Muslim]

The Muslim sees a articulate moving picture of the Prophet's character (sallallaahu 'alaihi wa sallam) in his seerah which is total of kindness, gentleness, honor and good manners. He was never known to use obscene language or to curse or insult a Muslim". - The Platonic Muslim pp. 147

"The truthful Muslim does not gossip of detract about his brothers and friends, or backbite confronting them. he knows that gossip is haraam every bit the Qur'aan says; Nor speak ill of each other behind their backs. Would any of y'all similar to swallow the mankind of his dead brother? Nay y'all would abominate it. Just fear Allah; for Allah is Oft-Returning, All-Merciful [49:12]

The true Muslim who is infused with Islamic teachings and manners will exist horrified by the delineation given in the Qur'aan of 1 who gossips every bit beingness like the ane who eats the mankind of his dead brother. This volition deter him from gossiping and if he is guilty of this sin, he will hasten to repent sincerely every bit indicated at the terminate of the aayah quoted. He will restrain his tongue and speak only good of his blood brother, remembering the words of the Prophet (sallallaahu 'alaihi wa sallam): Do you know what gossip is? They said "Allah and His Messenger know best." He said, "It is saying about your blood brother something which he dislikes," He was asked, "What do you retrieve if what I say almost my brother is true?" He said, "If it is true then you accept gossiped about him, and if it is not true then y'all have slandered him." [Muslim]

The true Muslim avoids the sin of gossiping directly or indirectly, abhorring the idea of existence one who eats the flesh of his expressionless blood brother and fearing lest his tongue leads him to Hell." - The Ideal Muslim pp 148 "

...Gossip is a bad characteristic which does not befit a real homo. Rather it is a feature of two-faced coward who expect like men, those who gossip to people well-nigh their brothers and friends, then when they meet them they smiling warmly and make a display of friendship. Hence, the true Muslim should exist furthest removed from gossip and fickleness, because Islam has taught him to exist a real man, to be straightforward and to fear Allah in all his words and deeds. Information technology has made him thoroughly despise hypocrisy and fickleness. The 2-faced person is regarded every bit being one of the worst people in the sight of Allah, equally the Prophet (sallallaahu 'alaihi wa sallam) said: You volition find among the worst people in the sight of Allah on the Day of Resurrection, the one who is two-faced, who approaches some people in one way and others in some other." [Al-Bukhari and Muslim, et al]" - The Ideal Muslim pp 149

From Riyadhus Saaliheen: CHAPTER 74 CLEMENCY, TOLERANCE AND GENTLENESS - Commentary By Hafiz Salahuddin Yusuf

Allah, the Exalted, says: "...who repress anger, and who pardon men; verily, Allah loves Al-Muhsinun (the good-doers)." (3:134)

"Show forgiveness, enjoin what is skillful, and plough away from the foolish (i.eastward., don't punish them)." (7:199)

"The adept deed and the evil deed cannot exist equal. Repel (the evil) with i which is improve (i.e., Allah orders the faithful believers to be patient at the time of anger, and to excuse those who treat them badly) so verily he, between whom and you in that location was enmity, (will become) every bit though he was a shut friend. Simply none is granted it (the in a higher place quality) except those who are patient - and none is granted it except the owner of the great portion (of happiness in the Hereafter, i.east., Jannah and of a loftier moral character) in this globe." (41:34,35)

"And verily, whosoever shows patience and forgives that would truly be from the things recommended by Allah." (42:43) 632.

Ibn `Abbas (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said to Ashaj Abdul-Qais (May Allah exist pleased with him), "You possess two qualities that Allah loves. These are clemency and tolerance." [Muslim].

Commentary: This Hadeeth teaches u.s. to adopt a patient, mild and unimposing attitude towards others. Moreover, in that location is a provision for praising somebody in his presence, provided there is no likelihood of his being conceited. The Hadeeth also provides inspiration for the cultivation of good habits.

633. `Aishah (May Allah be pleased with her) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Allah is Forbearer (Rafeeq) and loves forbearance (rifq) in all matters." [Al-Bukhari and Muslim].

Commentary: Mildness besides brings human beings closer to one another, and on this count, Allah likes it very much.

634. `Aishah (May Allah be pleased with her) reported: The Prophet (sallallaahu 'alaihi wa sallam) said, "Allah is Forbearer and He loves forbearance, and rewards for forbearance while He does not advantage severity, and does not requite for any matter too it (forbearance)." [Muslim]

Commentary: Mildness is the opposite of harshness. Allah enjoins softness and dislikes stiffness in human relations. Allah assures of reward for gentle behavior in society, not for unkindness or anything like that. Yet, inflexibility is preferred to flexibility when at that place arises a question of religious matters and the limits fix by Allah.

635. `Aishah (May Allah be pleased with her) reported: The Prophet (sallallaahu 'alaihi wa sallam) said, "Whenever abstinence is added to something, information technology adorns information technology; and whenever it is withdrawn from something, it leaves information technology lacking." [Muslim].

Commentary: To be soft-spoken is such a quality that by virtue of which a man is non only endeared to people but also to Allah. And by being insufficient of it, he not just becomes a antipathy incarnate in the eyes of people just also with Allah.

636. Abu Hurairah (May Allah be pleased with him) reported: A bedouin urinated in the mosque and some people rushed to beat him upwards. The Prophet (sallallaahu 'alaihi wa sallam) said: "Go out him alone and pour a bucket of water over it. You have been sent to make things like shooting fish in a barrel and non to brand them difficult." [Al-Bukhari].

Commentary: This Hadeeth brings into light the fact that leniency is besides vitally needed in the sphere of education and discipline. This is peculiarly true in the case of ignorant and ill-bred people. This is then considering if they are treated unkindly, they will get more indocile on business relationship of their wild temperament and foolishness. A kind handling is indispensable for putting them to discipline, even if they make drastic blunders. This Hadeeth is very beneficial with regard to the way of da`wah, guidance and practical pedagogy. Another point this Hadeeth discloses is that the menstruum of water tin can wipe out dirt and impurity, and make the identify free from its consequence.

637. Anas (May Allah be pleased with him) reported: The Prophet (sallallaahu 'alaihi wa sallam) said, "Make things easy and do not make them difficult, cheer the people up by conveying glad tidings to them and do non repulse (them)." [Al-Bukhari and Muslim].

Commentary: This Hadeeth informs united states that preaching, sermons, religious discourses and moral communication all should concentrate on such things as may be helpful to people in existence inclined towards gaining religious knowledge. Likewise this aspect should too be kept in view in the exposition and interpretation of organized religion. Moreover, the tone and mode of expression of religious leaders should non be repulsive and based on sectarian hatred, rather information technology should pull hearts to faith. In cursory, preachers and `Ulama' must be regardful of the central point of the cause to which they are dedicated.

638. Jarir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "He who is deprived of abstinence and gentleness is, in fact, deprived of all good." [Muslim].

639. Abu Hurairah (May Allah be pleased with him) reported: A human being asked the Prophet (sallallaahu 'alaihi wa sallam) to requite him advice, and he (sallallaahu 'alaihi wa sallam) said, "Do not get angry." The man repeated that several times and he (sallallaahu 'alaihi wa sallam) replied (every time), "Do not get aroused." [Al-Bukhari].

Commentary: This Hadeeth has already been quoted. Nevertheless the compiler has repeated it on account of its relevance with this chapter. It is to be noticed that an advice should exist made equally circumstances demand. When the Messenger of Allah (sallallaahu 'alaihi wa sallam) perceived past his insight that the company was a person of sharp and fiery temper, he repeatedly advised him to resist anger.

640. Abu Ya`la Shaddad bin `Aus (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Verily Allah has prescribed ihsaan (kindness) for everything. Then when you lot impale, you lot must brand the killing in the all-time manner; when you slaughter, brand your slaughter in the best manner. Let one of y'all sharpen his knife and give ease to his beast (in order to reduce his pain)." [Muslim].

Commentary: By killing is meant the killing of a harmful animal, or the killing of a murderer as retribution and the killing of the enemy in the battlefield. All these situations warrant killing but with a stress on moderation, thanks to Islamic teachings. A laic is told not to let his passions of enmity go wild, and even an enemy or a criminal ought not to be put to a torturous expiry. In the Pre-Islamic Catamenia of Ignorance it was a prevalent practice that the limbs of a victim were mutilated before he was finally killed. Islam has forcefully forbidden this inhuman custom, stating that the victim should be beheaded with the one swing of sword. Similarly, there are specific instructions regarding an animal'due south slaughter. First, the knife should be sharpened. Second, the animal must non be slaughtered from its nape, because in both means information technology volition suffer pain. This Shari`ah rule ensures quick death of the animal. In modern Europe, an animal is slaughtered with one stroke of a cutting-machine. Evidently this method seems to be easy and smooth, yet in this mode the beast'southward claret doesn't flow out from its body completely. So the consumption of the meat of such a kill is injurious to man wellness. Due to this reason, Islam considers the discharge of blood equally a prerequisite to Halal (lawful). Certainly, only the Islamic way of slaughtering an animal is more audio, scientific and wholesome.

641. `Aishah (May Allah be pleased with her) reported: Whenever the Prophet (sallallaahu 'alaihi wa sallam) was given a choice between two matters, he would (always) cull the easier every bit long equally information technology was not sinful to practice so; but if it was sinful he was most strict in fugitive information technology. He never took revenge upon anybody for his own sake; but when Allah'southward Legal Bindings were outraged, he would take revenge for Allah's sake. [Al-Bukhari and Muslim].

Commentary: The two things between which Messenger of Allah (sallallaahu 'alaihi wa sallam) would make his choice could be religious or worldly. For example, if he were asked to award 1 of the two punishments to somebody, he would choose the milder one. And if he had the freedom of choice between ii obligations, he would opt for the easier one. Between state of war and peace he would ever go for peace, provided information technology involved the involvement of Islam and Muslims. Moreover, in all matters he used to have the line of least resistance, in case information technology went without the disobedience of Allah. In this Hadeeth, a principle has been defined for Muslims in general likewise that they are free to take to an easy style but this must not entail a loophole in respect of the Shari`ah. Secondly, the most first-class character of Messenger of Allah (sallallaahu 'alaihi wa sallam) as well comes to our view that he never retaliated for personal reasons. His extraordinary concern for the sanctity of Islamic Law is as well displayed by the fact that he could never brook the transgression of Allah'due south limits, and the transgressor was sure to be punished by him. The Prophet's mental attitude also explains and delimits the sphere of morality that to let the violator of Divine police force get scot-free must not be counted equally a sign of good manners. Rather it reflects the lack of religious sensibility. Not to accept exception to lapses in mundane affairs surely speaks of moral excellence, but we are non immune to dispense with the evasion of religious rules.

642. Ibn Mas`ud (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Shall I not tell you whom the (Hell) Fire is forbidden to affect? It is forbidden to bear on a man who is always accessible, having polite and tender nature." [At-Tirmidhi].

Commentary: The Hadeeth throws light on a kind begetting which is rooted in Faith and saves human from Hell-fire. The second lesson is that prior to discussing something important with somebody we should make him circumspect and receptive, then that he may take involvement and put organized religion in what nosotros tell him.

FROM Chapter 49 MAKING Judgement OF PEOPLE KEEPING IN VIEW THEIR Evident ACTIONS AND LEAVING THEIR Hidden Deportment TO ALLAH (SWT)

391. Abu Abdullah bin Tariq bin Ashyam (May Allah be pleased with him) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "He who professes La ilaha illallah (There is no truthful god except Allah), and denies of everything which the people worship too Allah, his property and blood become inviolable, and information technology is for Allah to call him to account". [Muslim].

393. Usamah bin Zaid (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) sent usa to Huraqat, a tribe of Juhainah. We attacked that tribe early in the morn and defeated them, (then) a human from the Ansar and I caught hold of a human (of the defeated tribe). When we overcame him, he said: `La ilaha illallah (There is no true god except Allah).' At that moment, the Ansari spared him, but I attacked him with my spear and killed him. Past the fourth dimension nosotros went back to Al-Madinah, news had already reached Messenger of Allah (sallallaahu 'alaihi wa sallam). He said to me, "O Usamah, did you kill him after he professed La ilaha illallah (There is no true god except Allah)?" I said, "O Messenger of Allah! He professed information technology simply to save his life." Messenger of Allah (sallallaahu 'alaihi wa sallam) repeated, "Did you impale him after he had professed La ilaha illallah?" He went on repeating this to me until I wished I had not embraced Islam before that solar day (and then that I would have not committed this sin). [Al-Bukhari and Muslim].

Some other narration is: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Did yous kill him in spite of his professing La ilaha illallah?" I said, "O Messenger of Allah! He said out of fear of our arms." He (sallallaahu 'alaihi wa sallam) said, "Why did y'all not cut his heart open to find out whether he had washed then sincerely or not?" He continued repeating it until I wished that I had embraced Islam but that solar day.

Commentary: The relevance of this Hadeeth with the nowadays chapter is axiomatic from the fact that it stresses that injunctions of Islam will be enforced on every Muslim co-ordinate to his credible condition. Information technology is a very wise grade indeed for the reason that it has closed the door of retaliation; otherwise, everyone could kill his enemy on the pretext that the victim was not sincere in his profession of Islam. In guild to rule out the possibility of any such mischief, probing into the true condition of the heart is ruled out. A Muslim has to be treated co-ordinate to his apparent condition only.

395. `Abdullah bin `Utbah bin Mas`ud reported: I heard `Umar bin Al-Khattab (May Allah be pleased with him) reported saying: "In the lifetime of Messenger of Allah (sallallaahu 'alaihi wa sallam) some people were called to account through Revelation. Now Revelation has discontinued and nosotros shall judge you by your apparent acts. Whoever displays to us practiced, we shall grant him peace and security, and treat him every bit a near one. We have nothing to do with his insight. Allah volition call him to account for that. Simply whosoever shows evil to the states, we shall not grant him security nor shall we believe him, even if he professed that his intention is skilful." [Al-Bukhari].

Commentary: This Hadeeth besides proves that the injunctions go with the credible acts of a person and not with volition and intention. It besides indicates that a adept intention does not waive the Qisas and establishing the justice.

Allah, the Exalted, says: "And those who annoy believing men and women undeservedly, they carry (on themselves) the crime of slander and plain sin." (33:58)

CHAPTER 31 MAKING PEACE Amid PEOPLE

Allah, the Exalted, says: "There is no good in most of their secret talks save (in) him who orders Sadaqah (charity in Allah'due south Crusade), or Ma`ruf (Islamic Monotheism and all the good and righteous deeds which Allah has ordained), or conciliation betwixt flesh." (iv:114)

"...and making peace is better." (4:128)

"So fearfulness Allah and adjust all matters of deviation among y'all." (viii:i)

"The believers are nothing else than brothers (in Islamic faith). And so make reconciliation between your brothers." (49:x)

Affiliate 26 UNLAWFULNESS OF OPPRESSION AND RESTORING OTHERS RIGHTS

Allah, the Exalted, says: "There will be no friend, nor an intercessor for the Zalimun (polytheists and the wrongdoers), who could exist given heed to." (xl:18)

"And for the Zalimun (wrongdoers, polytheists and disbelievers in the Oneness of Allah) there is no helper." (22:71)

203. Jabir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Beware of injustice, for oppression volition be darkness on the Twenty-four hours of Resurrection; and beware of stinginess because information technology doomed those who were before you. It incited them to shed blood and treat the unlawful equally lawful." [Muslim]

210. Abu Hurairah (May Allah exist pleased with him) reported: The Prophet (sallallaahu 'alaihi wa sallam) said, "He who has done a wrong affecting his brother'south award or anything else, let him ask his forgiveness today before the fourth dimension (i.e., the Solar day of Resurrection) when he volition take neither a dinaar nor a dirham. If he has done some adept deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no adept deeds, he will be burdened with the evil deeds of the ane he had wronged in the same proportion". [Al-Bukhari].

Commentary: This Hadeeth tells united states of america that if one does not compensate a person who has been harmed by ane and has not been pardoned for it, then it would have a serious effect in the Hereafter. Its detail is mentioned in this Hadeeth. Thus, negligence in the case of public rights, which nosotros accept very lightly, is in fact ruinous.

211. `Abdullah bin `Amr bin Al-`equally (May Allah exist pleased with them) reported: The Prophet (sallallaahu 'alaihi wa sallam) said, "A Muslim is the i from whose tongue and easily the Muslims are condom; and a Muhaajir (Emigrant) is the one who refrains from what Allah has forbidden". [Al-Bukhari and Muslim].

Commentary: The Hadeeth shows that a true Muslim is one who does not practise whatever harm to others, overtly or covertly. Similarly, the truthful Muhajir is 1 who avoids disobeying Allah. Thus, if a person leaves his hearth and home to emigrate to some other place only does non save himself from sins, his emigration is of no avail.

Affiliate 75 FORGIVENESS OF THE IGNORANT

Allah, the Exalted, says: "Show forgiveness, enjoin what is good, and turn abroad from the foolish (i.due east., don't punish them)." (seven:199)

"So overlook (O Muhammad), their faults with gracious forgiveness." (fifteen:85)

"Let them pardon and forgive. Do you not love that Allah should forgive you?" (24:22)

"And who pardon men; verily, Allah loves Al-Muhsinun (the adept-doers)" (iii:134)

"And verily, whosoever shows patience and forgives, that would truly be from the things recommended by Allah." (42:43)

Commentary: ...The responsibility of preaching is not a bed of roses merely a thorny path to tread on. It is not the welcome and applause which is meted out to him, but people's taunts, reproaches and insults are heaped on the preacher. Consequently, patience, self-possession, cocky-control and tolerance are vital to braving trials and tribulations in the mode of Allah.

647. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "The potent man is not the one who wrestles, but the stiff human being is in fact the i who controls himself in a fit of rage." [Al-Bukhari and Muslim].

Commentary: People are usually impressed past the physical ability and strength of somebody. But the real forcefulness of a man lies in the fact that he should be able to wrestle with his passions in a fit of anger and avoid committing an human action for which he may subsequently regret. This is a mutual observation that wild anger leads to many a wrongdoing of which homo repents afterward on or sheds tears over the ruin resulting from it.

CHAPTER 27 REVERENCE TOWARDS THE SANCTITY OF THE MUSLIMS

Allah, the Exalted, says: "And whosoever honors the sacred things of Allah, then that is better for him with his Rubb". (22:30)

"And whosoever honors the Symbols of Allah, then it is truly from the piety of the middle". (22:32)

"And lower your wing for the believers (exist courteous to the fellow believers)". (fifteen:88)

"...if anyone killed a person not in retaliation of murder, or (and) to spread mischief in the land - it would be as if he killed all mankind, and if anyone saved a life, it would be every bit if he saved the life of all mankind". (v:32)

222. Abu Musa (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "The relationship of the believer with another laic is like (the bricks of) a building, each strengthens the other." He (sallallaahu 'alaihi wa sallam) illustrated this by interlacing the fingers of both his hands. [Al-Bukhari and Muslim].

Commentary: This Hadeeth enjoins unity in the Muslim community, each member of which is like a brick, which, when they are all combined, lend strength to each other. Similarly, Muslims are like hands and artillery, which physically joined together, are leap to co-operate with ane some other.

224. Nu`man bin Bashir (May Allah exist pleased with them) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "The believers in their common kindness, compassion and sympathy are just like one body. When i of the limbs suffers, the whole body responds to it with wakefulness and fever". [Al-Bukhari and Muslim].

Commentary: This Hadeeth has the same purport which is mentioned in the previous Hadeeth. It says that Muslims are akin to a living person. When he feels hurting in one of his optics, for example, his unabridged body feels it. When he suffers from a headache, he feels its pain throughout his body.

225. Abu Hurairah (May Allah be pleased with him) reported: The Prophet (sallallaahu 'alaihi wa sallam) kissed his grandson Al-Hasan bin `Ali (May Allah be pleased with them) in the presence of Al-Aqra` bin Habis. Thereupon he remarked: "I take x children and I take never kissed whatever one of them." Messenger of Allah (sallallaahu 'alaihi wa sallam) looked at him and said, "He who does not show mercy to others will not exist shown mercy". [Al-Bukhari and Muslim].

226. `Aishah (May Allah be pleased with her) reported: Some bedouins came to Messenger of Allah (sallallaahu 'alaihi wa sallam) and asked: "Exercise you osculation your children?" He said, "Yeah". They then said: "By Allah, we do not kiss them." The Prophet (sallallaahu 'alaihi wa sallam) replied, "I cannot assistance you if Allah has snatched kindness from your hearts". [Al-Bukhari and Muslim].

227. Jarir bin `Abdullah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "He who is not merciful to people Allah will non be merciful to him." [Al-Bukhari and Muslim].

Commentary: Kind treatment to Allah's creatures is very much liked by Allah. Even animals and birds are included in this category. Kind treatment with them makes a person eligible to the Mercy of Allah. Decent behavior with people has been specifically mentioned in this Hadeeth although all creatures are covered past it.

233. Ibn `Umar (May Allah be pleased with them) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "A Muslim is a brother of another Muslim. So he should not oppress him nor should he manus him over to (his Satan or to his self which is inclined to evil). Whoever fulfills the needs of his blood brother, Allah will fulfill his needs; whoever removes the troubles of his brother, Allah volition remove i of his troubles on the Day of Resurrection; and whoever covers up the fault of a Muslim, Allah will cover up his fault on the Twenty-four hours of Resurrection". [Al-Bukhari and Muslim].

Commentary: This Hadeeth is extremely important for the reason that it advises Muslims to alive like family members. Information technology says that one does not like to discipline 1's own son, brother, etc, to suppression, nor leaves him helpless in problem, but helps him when he is in need of it, endeavors to relieve him of hardship and admonishes him when he does anything incorrect. Almighty Allah is pleased with such beliefs and gives him best reward for information technology in this earth and the next.

234. Abu Hurairah (May Allah exist pleased with him) reported: The Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "A Muslim is a brother to a Muslim. He should neither deceive him nor lie to him, nor leave him without assistance. Everything belonging to a Muslim is inviolable for a Muslim; his honor, his blood and holding. Piety is hither (and he pointed out to his breast thrice). It is enough for a Muslim to commit evil past despising his Muslim brother." [At-Tirmidhi].

Commentary: This Hadeeth deals with the subject discussed in the preceding one. In fact, information technology elucidates the points raised at that place. Now, the eye is ane thing which no one can bank check out; Allah Alone knows nearly it. The instance of those who openly atomic number 82 a sinful and impious life is of course quite different. To bear witness hatred and cloy confronting such people is warranted past Faith.

235. Abu Hurairah (May Allah be pleased with him) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Practice not envy ane some other; do not inflate prices by overbidding against 1 another; practice not hate i another; do not harbor malice confronting one some other; and do not enter into commercial transaction when others have entered into that (transaction); but be you, O slaves of Allah, as brothers. A Muslim is the brother of another Muslim; he neither oppresses him nor does he await down upon him, nor does he humiliate him. Piety is here, (and he pointed to his breast three times). It is enough evil for a Muslim to hold his blood brother Muslim in antipathy. All things of a Muslim are inviolable for his brother-in-faith: his claret, his holding and his honor". [Muslim].

Commentary: This Hadeeth elaborates the importance of mutual brotherhood and goodwill among the Muslims. They are warned against jealousy which is a very malicious moral disease. One who suffers from it does non like to encounter others in happy circumstances and wants that they are deprived of whatever skilful they have. This Hadeeth also prohibits Muslims from mutual hatred, enmity and indifference to others because all such things become confronting the concept of Islamic fraternity. The Hadeeth also warns Muslims against Najash (faux bidding to raise the price in an sale) as it is clear charade and fraud is opposed to goodwill for others, while Muslims are required to express for each other goodwill, non ill-will. This Hadeeth also prohibits making ane bargain over the others considering it generate malice and enmity.

236. Anas (May Allah exist pleased with him) reported: The Prophet (sallallaahu 'alaihi wa sallam) said, "No one of you lot shall become a true laic until he desires for his brother what he desires for himself". [Al-Bukhari and Muslim].

Commentary: This Hadeeth deals more than comprehensively with the subject discussed above. When a Muslim likes the aforementioned matter for some other Muslim which he does for himself, then he will be obviously expressing goodwill to his fellow Muslims. When Muslims adopt this attitude at the community level, no Muslim will be an enemy of the other. In fact, each Muslim would and then be a well-wisher and helper of other Muslims. May Allah enable us to adopt this mental attitude.

237. Anas (May Allah exist pleased with him) reported: Messenger of Allah (sallallaahu 'alaihi wa sallam) said, "Aid your brother, whether he is an oppressor or is oppressed". A man enquired: "O Messenger of Allah! I help him when he is oppressed, but how can I help him when he is an oppressor?" He (sallallaahu 'alaihi wa sallam) said, "Y'all tin keep him from committing oppression. That volition be your assist to him". [Al-Bukhari and Muslim].

Commentary: This Hadeeth contains a very comprehensive injunction to eliminate disturbance and tyranny in the Muslim society. It not only ordains helping the oppressed just as well encourages people endowed with moral backbone to stop the oppressor's oppression. Doing so requires great courage and boldness, but Muslims would be able to practice full justice to their duty of wishing well to their fellow Muslims when they develop the moral courage to stop the oppressor from tyranny, or at least protest against it verbally.

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Source: https://missionislam.com/knowledge/kindness.htm

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