Indexed OCR Text

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sermonizers preach to others, but it does not call them to task for preaching itself. The
ulama (Scholars) say that while enjoining piety, it is not necessary to put that into practice
too. It is not that only he should enjoin piety who himself abides by it, though it is better to
abide by it first because that will produce results too.
CAPTIVATING HEARTS WITH ELOQUENCE
(٤٨٠٢) وَعَنْ أَبِ هُرَيُرَةَ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَعَلَّمَ صَرْفَ الْكُلَامِ لِيَسْىِّ بِهِ قُلُوبَ
الرِّجَالِ آَوِ النَّاسِ لَمْ يَقْبَلِ اللّهُ مِنْهُ يَوْمَ الْقِيَامَةِ صَرْفًّا قَلَاعَدُلًّا -(رواه ابوداؤد)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4802
said, "If anyone acquires the art, of crafty speech to charm (and win over) the hearts
of men, or of people then Allah will not accept his supererogatory worship or his
obligatory worship, on the day of resurrection."1
SHORT SPEECH IS GOOD
(٤٨٠٣) وَعَنْ عَمْرِوبْنِ الْعَاصِ أَنَّهِ قَالَ يَوْمًّا وَقَّامَ رَجُلْ فَأَكْثَرَ الْقَوْلِ فَقَالَ عَمْرٌ ولَوْ قَصَدَفِى قَوْلِهِ لَكَاتَ
خَيْرَّ لَهُ سَمِعْتُ رَسُوْلَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَقَدْ رَأَيْتُ أَوْ أُمِرْتُ أَنْ أَجُوَّزَ فِي الْقَوْلِ فَإِنَّ
الجوازَهُوَخَيْرٌ- (رواه ابوداؤد)
4803. Sayyiduna Amr ibn Aas as à», narrated that one day when a man stood up
and delivered a lengthy speech, he remarked, 'If he had been brief in his speech
that would have been better for him. I had heard Allah's Messenger صلى الله عليه وسلم say,
'Indeed, I am convinced (or, I have been commanded) that I should be brief with
my words, for brevity is better."2
SOME KNOWLEDGE IS IGNORANCE
(٤٨٠٤) وَعَنْ صَخْرِ بُنِ عَبْدِ اللَّهِ بْنِ بُرَيْدَةً عَنْ آَيْهِ عَنْ جَدِهِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَنَّمَ
يَقُولُ إِثَّ مِنَ الْبَيَّانِ سِحُرًا وَإِّ مِنَ الْعِلُّمِ جَهْلًا وَإَِّ مِنَ الشِّعْرِ حُكُمَّا وَإٍّ مِنَ الْقَوْلِ عِيَالًا-
(رواهابوداؤد)
4804. Sayyiduna Sakhr ibn Abdullah ibn Buraydah aluz, reported from his father
(Abdullah) who from his (Sakhr's) grand father (Turaydah) As a +, who said, "I
heard Allah's Messenger صلى الله عليه وسلم say, "Surely, there is in some eloquence magic,
in some knowledge ignorance in some poetry wisdom and in some speech
vexation."3
COMMENTARY: As for knowledge being ignorance, there can be two applications of this
expression.
(i)
Acquiring such learning as is unnecessary and not beneficial, like astrology,
palmistry, etc, or philosophy. This deprives the learner from acquiring
1 Abu Dawud # 5006.
2 Abu Dawud # 5008.
3 Abu Dawud # 5012.
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productive knowledge, like of the Quran, hadith, etc. So, this is ignorance of
productive knowledge.
(ii)
Not using one's knowledge to purpose. Thus, the scholar himself is an ignorant
man.
Besides, if anyone claims to be a scholar but in reality, he is not, then his claim is ignorance.
Sometimes what one says lands one in hot water, Or, it vexes the listeners. This is
burdensome speech.
Section III
الفَضل الثَّالِثُ
MERIT OF HASAN THE POET
(٤٨٠٥) عَنْ عَائِشَةً قَالَتُ كَانَ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ يَضَُّ ◌ِحِسَّاٍ مِنْبَرَّا فِى الْمَسْجِدِ يَقُوُمُ عَلَيْهِ
قَائِمًّا يُفَاخِرُ عَنْ رَسُوْلِ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ آَوْ يُنَافِهُ وَيَقُولُ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَإِّ
اللّهَ يُؤَيِّدُ حَنَّانَ بِرُوُجِ الْقُدُسِ مَانَافَعَ أَوْفَاخَرَ عَنْ تَسُوْلِ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ - (رواه البخارى)
4805. Sayyidah Ayshah رضى الله عنهاا narrated that Allah's Messenger صلى الله عليه وسلم had
raised a pulpit in the mosque (Masjid Nabawi) for Hassan can>> (to recite poetry
whereby) to speak in praise of Allah's Messenger صلى الله عليه وسلم - or, to (contend
against the infidels who satirized him, and) defend him. Allah's Messenger ,la.
, would say. "Allah strengthens Hassan through Jibril (> Jule as long as he recites
7 .صلى الله عليه وسلم in defence - or in praise - of Allah's Messenger
HADI IS ALLOWED
(٤٨٠٦) وَعَنْ آَنَّيٍ قَالَ كَانَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ حَادٍ يُقَالُ لَهُ أَنْجْشَةُ وَكَاتَ حَسَنَ الصَّوْتِ فَقَالَ لَهُ
النَِّئُ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ رُوَيْدَكَ يَا أَنَجْشَةُ لَا تَكْسِرِ الْقَوَارِيْرَ قَالَ قَتَادَةُ يَعْنِىْ ضَعْفَةَ النِّسَآءِ - (متفق عليه)
4806. Sayyiduna Anas رضى الله عنه narrated that the Prophet صلى الله عليه وسلم had a (camel-
driver) hadi (who chanted songs to urge the camels on). His name was Anjashah _+)
,said to him, "Gently صلى الله عليه وسلم and he had a beautiful voice. The Prophet الله عنه
Anjashah, do not break the qawarir." Qatadah us & +, said, "It means weak
women."2 (Qawarir means glass vessels,)
COMMENTARY: Hadi (s) is a raised voice song that is chanted to drive the camels on, or
it is the camel driver's chant. When he notices that his camel is tired. The camel driver
chants the song in a sweet loud voice. It creates energy in the camel and it picks up speed.
The song of the hadi is permissible. The ulama (Scholars) are unanimous about it.
Qawarir is the plural of qarurah. It means glass (or glass vessel or glass bottles). The
Prophet صلى الله عليه وسلم said, "Do not break the glass." If the camels gallop swiftly, the women
might be inconvenienced. So, he instructed Anjashah usan +, to drive them gently.
It could also imply that the Prophet صلى الله عليه وسلم referred to weak hearts of women. Their
minds might be diverted by his songs. This is a fact that a bad idea may strike any human
· mind. (However, the first meaning is more apt).
1 Bukhari # 3212, 313, Abu Dawud # 5015, Tirmidhi # 2846, Musnad Ahmad 6-72.
2 Bukhari # 6211, Muslim.

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Besides, the Prophet صلى الله عليه وسلم had his ummah in mind. So, he meant to guide all of them
by these words. They should be careful when: women ride camels. The hadi should bear
this in mind.
The commentators have preferred the second meaning, but we find the wording of the
hadith to express the first meaning.
TOPIC OF POETRY DECIDES ITS GOODNESS OR OTHERWISE
(٤٨٠٨٠٤٨٠٧) وَعَنُ عَائِشَةَ قَالَتْ ذُكِرَ عِنْدَ رَسُولِ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ الشِّعْرُ فَقَالَ رَسُولُ اللَّهِ صَلَّى
اللهُ عَلَيْهِ وَسَلَّمَ هُوَ كَلَاْ فَحَسَنُهُ حَسَنْ وَقَبِيُحُ قَبِيْمُ رَوَاءُ الدَّارَ قُطْنِيُّ وَرَوىَ الشَّافِىُّ عَنْ عُرُوَةً مُرْسَلًا-
4807. Sayyidah Ayshah "as &», narrated that poetry was mentioned in the presence
of Allah's Messenger .L.,Ale &to. (It was being asked whether it is a good thing or
bad.) so, Allah's Messenger صلى الله عليه وسلم said, "It is a speech. That which is good in it
is good and that which is bad in it is bad."1
4808. Imam Shafi'I al, transmitted it in a mursal form as narrated by Urwah alles,.2
COMMENTARY: This subject has been discussed earlier.
PUS BETTER THEN POETRY IN BELLY
(٤٨٠٩) وَعَنْ آتِيْ سَحِيْدِنِ الْخُدْرِيِّ قَالَ بَيْنَا تَحْنُ نَسِيُرُ مَعَ رَسُولِ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ بِالْعَرَجِ إِذَا
عَرَضَ شَاعِرْ يُنْشِدُ فَقَالَ رَسُولُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ خُذُّو الشَّيْطَاتَ أَوْ أَمْسِكُو الشَّيْطَانَ لَآَّ
يَمْتَلِيَّ جَرْفُ رِجُلٍ فَيُكَّا خَيْرٌ لَّهُ مِنْ أَنْ يَمْتَلِّ شِعُرَّ - (رواه مسلم)
4809. Sayyiduna Abu Sa'eed Khudri As alt +, narrated, "While we were travelling
with Allah's Messenger صلى الله عليه وسلم in al-Arj, a poet came before us reciting poetry
Allah's Messenger صلى الله عليه وسلم said, "Get hold of the devil,' or, 'catch the devil
(meaning, stop him from reciting poetry), because it is better for a man to let pus fill
his belly than to have poetry fill it."3
COMMENTARY: Arj is a place between Madinah and Makkah. It is a valley. It is a small
inhabitation. Travellers stop over at this place. The prophet ,,ledo was here during his
emigration and also during the farewell pilgrimage. This event perhaps took place during
the Farewell pilgrimage.
That poet was lost in his poetry and was aloof from the others around. He had no manners
صلى الله عليه وسلم at all. He had distanced himself from Allah's mercy. This is why the Prophet
blamed him as evil.
SINGING PRODUCES HYPOCRISY
·
(٤٨١٠) وَعَنْ جَابٍ قَالَ قَالَ رَسُول اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ اَلْغِنَاءِ يُنْبِتُ النِّفَاقَ فِي الْقَلْبِ كَمَا يُنُبِتُ الْمَاءُ
الزَّژء-(رواه البيهقى فی شعب الإيمان)
1 Daraqutni # 2 pooty.
2 Musnad Shafi'i.
3 Muslim # 9. 2259.

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4810. Sayyiduna Jabir رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"Singing breeds hypocrisy in the heart just as water grows crops."1
COMMENTARY: Singing is a malady for man's heart and soul that grows hypocrisy.
:رضى الله عنه has transmitted a hadith of Sayyiduna Anas رحمه الله Daylami
إِّ الْغِنَا وَاللَّهُوُ يَنْتَانِ النِّفَاقَ كَمَا يَنْبُتُ الْمَاءُ الْعَشْبَ وَالَّذِى نَفْسُ مُحَتَّدٍ بِيَدِهٍ إِنْ الْقُرْآنَ
وَالذِّكْرَ يَنْكَانٍ الْإِيْمَانَ، فِي الْقَلْبِ كَمَا يَنْبُتُ الْمَاءُ الْعَشْبَ
"Songs and amusement both produce hypocrisy just as water produces greenery. By
Him who holds the soul of Muhammad, the Quran and dhikr (remembrance of
Allah) grow faith in the heart just as water grows greenery."
Hence, man should abstain from singing and devote himself to recital of the Quran and
remembrance of Allah. They give light to heart and soul and polish faith and manners.
Nawawi ales, has written in Rawdah that it is makruh (disapproved) to sing and makruh
(disapproved) to listen to it, when in both cases singing is not accompanied by music. It is
accentuated when singing is by a women. And, if singing is accompanied by music then it
is unlawful to sing and to listen to it.
SHUT EARS ON HEARING MUSIC
(٤٨١١) وَعَنُ نَافِعٍ قَالَ كُنْثُ مَعَ ابْنِ عُمَرَ فِيْ طَرِيْقٍ فَسَمِعَ مِزُمَارًا فَوَضَّةَ إِصْبَعَيْهِ فِيْ أُذُنَيْهِ وَنَّا عَنِ الطَّرِيْقِ
إِلَى الْجَانِبِ الْأُخَرِ ثُمَّ قَالَ لِ بَعْدَ أَنْ بَعْدُ يَا نَافِعُ هَلْ تَسْمَعُ شَيْئًّا قُلْتُ لَافَرَفَعَّ إِصْبَعَيْهِ مِنْ أُذُنَيْهِ قَالَ
كُتْثُ مَعَ رَسُوْلِ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَسَمِعَ صَوْتَ يَرَاءٍ فَصَنَةٌ مِثْلَ مَا صَنَعْتُ قَالَ ذَافِعٌ وَكُنْتُ إِذَّذَاكَ
صَغِیرًا-(رواه احمد وابوداؤد)
4811. Sayyiduna Nafi رحمه الله narrated, "I was with Ibn Umar رضى الله عنه on a road (going
somewhere). Suddenly, he heard a mizmar (pipe). He put his fingers in his ears and
moved away to the other side of the road. Then, having gone some distance, he
asked me 'O Nafi, do you hear anything?' I said, 'No!' then, he removed his fingers
from his ears and said, I had been with Allah's Messenger صلى الله عليه وسلم and he had
heard the sound of a reed-pipe (yara) and he had done as I did just now."
Nafi at,, said further, "At that time, I was young."2
COMMENTARY: Nafi als, made it clear that he was young at that time, so Ibn Umar à+,
" did not require to not listen to the music, If he was responsible according to Shari'ah
(divine law), Ibn Umar we al+, would have required him to do the same thing as he had
done. It is not that the hearing of this sound is makruh tanzihi (disapproved nearer to
lawful), so Ibn Umar we à (+) did not ask the boy not to listen to it. Rather, in fact, it is
makruh tahrimi (disliked and nearer to unlawful)to listen to the sound of the pipe, but he
did not forbid the boy because he was not yet responsible in Shari'ah (divine law).
As an additional move of righteousness, Ibn Umar us du +, also went over to a distance. This
was taqwa.
1 Bayhaqi in Shub-ul-eeman # 5110.
2 Musnad Ahmad, Abu Dawud # 4924.

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This subject demands a deep study. However, the scholars have not found any hadith that
establishes songs as unlawful. Such songs are disallowed as are accompanied by music and
drums. But, the jurists take a stronger, more firm view. The Books of fiqh may be consulted. It
is stated in Fatawa Qadi Khan that all forms of amusement, like musical instruments etc are
صلى اللهعليهوسلم unlawful and a grave sin because of the saying of the Prophet
إِسْتِمَاءُ الْمَلَاهِيِّ مَعْصِيَّةٌ وَالْجُلُوُسُ عَلَيْهَا فِسْقٌّ وَالتَّلَذَّذُبِهَا مِنَ الْكُفْرِ
.
"It is a sin to listen to musical instruments. To sit for them is fisq (grave sin). To
enjoy them is disbelief."
Of course, if anyone hears the sound of music incidentally then it is not a sin, but it is wajib
(obligatory) on him to try his utmost that he does not hear the sound. The prophet , and
, had put his fingers in his ears so that he may not hear music.
CHAPTER - X
GUARDING THE TONGUE BACKBITING & ABUSE
◌َابُ حِفْظُ اللِّسَانِ وَالْغِيْبَةِوَالشَّتْم
Ghibah (1,4) 'backbiting' is to speak ill of someone behind his back. It is speak of a person
in his absence such things as he would not like if he heard them.
Shatm (+) is to 'revile' or 'abuse'. It is speaking indecently and to someone with such
words as are not approved by Shar'iah and are against etiquette, civil conduct and
politeness.
The ahadith in this chapter emphasise that the tongue should be preserved from bad words
and speech as are not accepted by Shari'ah (divine law) and society. Main among them are
backbiting, abusing and disrespectful talk. These ahadith point out the evil in these things
from the point of view of Shari'ah (divine law) and how much is he looked down upon
who does these things.
SECTION I
الفَضلُ الأولُ
PARADISE ASSURED TO ONE WHO PRESERVES HIS TONGUE & PRIVATE PARTS
(٤٨١٢) عَنْ سَهْلٍ بُنِ سَعْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ مَنْ يَّضْمَنُ لِيْ مَا بَيْنَّ ◌َيْهِ وَمَا بَيْنَّ رِجُلَيْهِ
اضْمَنُ لَهُ الجنَّةَ - (رواه البخاری)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Sahl ibn Sa'd .4812
said, "He who assures me that he will preserve what is between his jaws (meaning,
his tongue and teeth) and what is between his legs (meaning, his private parts), I
shall guarantee him (admittance to) paradise."1
COMMENTARY: To preserve the tongue is not to speak an untoward and improper word.
To preserve one's teeth is not to eat the forbidden food. And to preserve oneself from
fornication.
To anyone who guarantees these things the prophet ,ledo assured entry into paradise
in the initial stage alongwith the forgiven people and assured him the higher ranks there.
1 Bukhari # 6474.
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This assurance from the Prophet صلى الله عليه وسلم is on behalf of Allah, the Exalted, whose
deputy he is.
KEEP A CIVIL TONGUE
(٤٨١٣) وَعَنْ أَبِي هُرَيْرَةَ قَالَ قَالَ تَسْوُلُ اللهِ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ إِّ الْعَبْدَ لَيَتَكَّلَّمُ بِالْكَلِمَةٍ مِنْ
رِضْوَانِ اللّهِ لَا يَلْقِى لَّهَا بَلَّا يَرْفَهُ اللَّهُ بِهَا دَرْجَاتٍ وَإِّ الْعَبْدَ لَيَتَكُلَّمُ بِالْكَلِمَةٍ مِنْ سَخِطِ اللّهِ لَا يُلْقِ
لَّهَا بَالَّا يَهْوِىُ بِهَا فِي جَهَنَّمَ - رَوَاءُ الْبُخَارِىُّ وَفِيْ رَوَايَةٍ لَّهُمَا يَهُوِىٌ بِهَافِىِ النَّارِ آَبْعَدَ مَا بَيْنَّ الْمَشْرِقِ وَالْمَغْرِبِ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4813
said, "Surely, a slave (of Allah) may speak a word that pleases Allah without his
realizing its significance (thinking) it to be easy and ordinary), but Allah raises him
several degrees because of it. And, surely, a slave (of Allah) may speak a word that
displeases Allah without his realising its significance (thinking there is no harm in
uttering a petty word), but he continues to sink down in hell because of it."1
According to another version:
"He will go down into hell farther than the distance between the east and the
west."2
COMMENTARY: The hadith calls for keeping the tongue in check. It happens often that a
careless word lead to unpleasant repercussions.
ABUSING A MUSLIM IS VERY SINFUL
(٤٨١٤) وَعَنْ عَبْدِ اللهِ بْنِ مَسْمُؤْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ سِبَابُ الْمُسْلِمِ فُسُوْقُ وَقِتَالُهُ
كُفْرٌ- (متفق عليه)
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .4814
she said, "To revile a Muslim is wicked (and sinful) and to kill him is disbelief
(meaning, not perfect Islam)."3
COMMENTARY: It does not mean that the murderer of a Muslim become an infidel.
Rather, he shows that he is imperfect as a Mulim, adherent of Islam. According to another
hadith, "A perfect Muslim is he at whose hands other Muslims are safe."
However, if the word 'disbelief' is taken in its real sense, then the murderer will become a
disbeliever if he regards the killing of a Muslim as lawful and permissible because he is a
Muslim.
DO NOT CALL ANOTHER MUSLIM 'AN UNBELIEVER'
(٤٨١٥) وَعَنِ ابْنِ عُمَرَ قَالَ قَالَ رَسُولُ اللَّهِ سَّى اللّهُ عَلَيْهِ وَسَلَّمَ آَيُّمَارَجُلٍ قَالَ لِأَخِيْهِ كَافِرْ فَقَّدُبَاءَ بِهَا
أَحَدُهُمَا- (متفق عليه)
4815. Sayyiduna Ibn Umar رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"If any man calls his brother a disbeliever then the accusation returns on one of
1 Bukhari # 5478, Muwatta Maalik # 5 (Kalam) tirmidhi # 2326, Ibn Majah # 3969,
2 Bukhari # 6477, Muslim # 49, 50-2988.
3 Bukhari # 48, Muslim # 116-64, (The second permthesis are from comments in Urdu).

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them."1
COMMENTARY: There can be only two options in this case: either the accuser is true and
the accused is a disbeliever, or he is false in which case the accuser will be said to a
disbeliever himself.
Nawawi alus, said that some ulama (Scholars) classify this hadith as one of the difficult to
imperpret because the apparent meaning of the hadith should not be considered in the
light of the contention that no Muslim howsoever sinful may be termed a disbeliever unless
he professes that Islam is false. Therefore, various interpretation are forwarded for this
hadith.
(i)
The accuser not only calls an other Muslim a disbeliever but is convinced that
it is lawful to do so. In this case, he himself becomes a disbeliever.
(ii)
The accuser becomes a disbeliever if the accused is not a disbeliever.
(iii)
It is the Khawarij who are meant because they accuse believers of disbelief.
But, this third interpretation is weak because it implies that the khawarij may
be called disbelievers while most ulama (Scholars) hold that they are a misled
people, like the bid'atis (innovators) but they are not disbelievers. However,
Mulla Ali Qari contends that the third interpretation about the Khawarij is not
weak because they maintain that not only the ahl us sunnah (Holy Prophet's
practice) wa al jama'at but most of the sahabah (Prophet's Companions) ano,
(+ were disbelievers. We seek refuge in Allah from such thought.
DO NOT ACCUSE A MUSLIM FISQ
(٤٨١٦) وَعَنْ آَبٍ ذَرِّقَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ لَا يَرُوِيْ رَجُلْ رَجُلًا بِالْفُسُوُقِ وَلَّا يَرْمِيُهِ
بِالْكُفْرِ إِلَّ ارْتَدَّتْ عَلَيْهِ إِنْ لَمْ يَكُنُ صَاحِبُه كَذَالِكَ۔(رواه البخاری)
4816. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"No man must accuse another man of fisq (sinfulness) or disbelief, for, it will revert
to him, if the accused is not as he said."2
(Fisq is sin, disobedience, transgression, wickedness.)
COMMENTARY: See previous hadith # 4815.
DO NOT CALL ANYONE 'ENEMY OF ALLAH'
(٤٨١٧) وَعَنْهُ قَالَ قَالَ رَسُولُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ دَعَارَجُلًّا بِالْكُفْرِاَوُ قَالَ عُدُوُّ اللَّهِ وَلَيْسَ
كَذَالِكَ إِلَّحَارَ عَلَيْهِ۔ (متفق عليه)
4817. Sayyiduna Abu Dharr رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said,
"He who accuses a man of disbelief or calls him an enemy of Allah, neither of
which he is, then the accusation rebounds on him."3
SIN OF REVILING ONE ANOTHER IS LAID ON THE BEGINNER
(٤٨١٨) وَعَنْ آَنَسٍ وَآَيْ هُرَيْرَةَ آَّ رَسُولَ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ الْمُسْتَبَّانِ مَاقَالَا فَعَلَى الْبَادِئُ
1 Bukhari # 6104, Muslim # 111-60.
2 Bukhari # 6045.
3 Bukhari, Muslim # 112-61.

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مَا لَمْ يَعْتَدِ الْمَظْلُوْمُ- (رواه مسلم)
4818. Sayyiduna Anas رضى الله عنه and Sayyiduna Abu Hurayrah رضى الله عنه narrated that
Allah's Messenger صلى الله عليه وسلم said "What ever two people who revile one another
say is blamed on him who began the reviling as long the innocent one (who is
wronged) does not transgress."1
COMMENTARY: Some authorities say that the second person will be a sinner too because
of his abusive words.
NOT PROPER TO CURSE ANYONE
(٤٨١٩) وَعَنْ أَبِي هُرَيْرَةَآَّ رَسُولَ اللَّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ قَالَ لَا يَذْبَغِيْ لِصَدِيْقٍ يَكُونَ لَقَانًّا(رواه مسلم).
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4819
said, "It does not behave a siddiq (very truthful man) to be a reviler."2
COMMENTARY: 'Siddiq' is an amplified form of the noun meaning, 'much more truthful.'
There is no variance between his words and his deeds. The Sufis classify the rank of siddiq
as a degree lower than prophethood. It is as Quran says:
فَأُولَئِكَ الَّذِيْنَ أَنْعَمَ اللّهُ عَلَيْهِمْ مِنَ النَّبِيِّنَ وَالصِّدِّيْقِيْنَ وَالشُّهَدَآءِ وَالصُلِحِيْنَ
{Whom Allah has blessed from among the prophets, the sincere (lover of truth), the
witnesses and the righteous} (4: 69)
One who has attain the rank of siddiq cannot curse another because it amounts to praying
for him to be deprived of Allah's mercy. The objective of all the Prophets (>Jungle has been
to draw people nearer to Allah's mercy and the creatures who have drawn away should be
brought nearer to Him.
According to Mawlana Abdul Majid Daryabadi amas, 'Siddiq is the intensive form of (55++)
(sudooq), 'the truthful. And implies on invariable habit of veracity, and imperishable love
of truth ... ' (Tafsir ul Quran3 Vol 3 p 83 note 151).
This is why the Ahl us sunnah (Holy Prophet's practice) wa al jama'ah refrain from calling
curse on anybody, even if he deserves it. However, there is no harm in cursing the
disbelievers of whom it is known for certain that they died as disbelievers.
There are two kinds of curses.
(i)
To call for removal of someone completely from goodness and Allah's mercy
and to make him lose all hope of Allah's blessing. This kind is only for the
disbelievers.
(ii)
To declare such a person to be removed from Allah's pleasure who abandons
the best curse and high ideals in deeds and prayers. This kind is also known to
.رضى الله عنهم have been called by some of the shabah
The word la'an (ow) translated 'reviler' is an exaggerated form to describe 'one who curses.
It is used here because generally even the most prominent believer does not refrain from
calling a little curse. This is why Ibn Maalik atus, said that this hadith does not call to task
one who (curses occasionally and) may have cursed once or twice.
1 Muslim # 68-2597.
2 Muslim # 85-2597.
3 Darul Isha'at Karachi.

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(٤٨٢٠) وَعَنْ أَبِ الذَّرْدَاءِ قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ يَقُولُ إِنَّ اللَّغَائِيْنَّ لَايَكُؤُنُوْتَ
شُهَدَاءَ وَلَّا شُفَعَاءَ يَوْمَ الْقِيْمَةِ- (رواه مسلم)
.
4820. Sayyiduna Abu Darda us al+, narrated that the he heard Allah's Messenger
we à +, say, "those who are accustomed to curse often will not be witnesses or
intercessors on the day of resurrection."1
COMMENTARY: On the day of resurrection, the ummah of Muhammad صلى الله عليه وسلم will be
presented as witnesses over the previous peoples. They will testify that the Prophet la.
plug and Messenger plade had conveyed to those peoples the messages of Allah and had
invited them to Allah's path. But, they did not listen to them. Allah says about it:
وَكَذَا الِكَّ جَعَلَتْكُمْ أُمَّةٍّ وَسَطَّا لِّتَكُوْنُوا شُهَدَآءٍ عَلَى النَّاسِ-
{And thus have we made you mid-most justly balanced) community so that you
may be witnesses to mankind.} (2: 143)
The Prophet Lyle ano said that on the day of resurrection such people who are given to
cursing will not be honoured as witnesses over the past ummahs, they will also be
deprived of the honour of interceding for anyone on the day of resurrection.
DO NOT SAY ABOUT ANYONE THAT HE HAS PERISHED
(٤٨٢١) وَعَنْ آنٍ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ إِذَا قَالَ الرَّجُلُ هَلَكَ النَّاسُ فَهُوَ
آمنگھُؤُ۔(رواه مسلم)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4821
said, "when a man says, 'people have perished' (and are deserving of hell), then he
is the one who will perish most."2
COMMENTARY: If anyone sees some people on the wrong path and hopes that they
would mend their ways and sympathizes with them, saying that they have perished, then
there is no harm in it. What he says reflects his inner desire to see them on the right path
and get guidance. He wants them to be safe and not perish.
If anyone says so merely to find fault with them and to frustrate them, then he is the one
who has perished to a higher degree because he seems arrogant and despises the other
people.
This is the meaning, if the word is read ahlukukum ( << 1). If it is read ahlakakum, then it
would mean that he who says so ruins them or causes them to perish. Those people hear
him and feel despondent and stop doing whatever good deeds they had been doing. They
plunge deeper into sin. Such words cause them to lose heart and have no hope of being
forgiven.
Shari'ah (divine law) teaches us to be very mild and compassionate and loving to people
who have gone astray.
.
The person who is harsh to them and frustrates them is the one who perishes before them.
The Prophet's ,Ale anLo words mean that even the sinners should be given glad tidings.
1 Muslim # 85-2598.
2 Muslim # 13-2623.

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They should be given hope of Allah's mercy and encouraged to seek it.
WORST OF MEN
(٤٨٢٢) وَعَنُّهُ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ تَجِدُوْكَ شَرَّالنَّاسِ يَوْمَ الْقِيمَةِ ذَا لُوجْهَيْنِ الَّذِى
يَأْتِي هُوَّلَاء بِوَجٍْ وَهُوَّلَاءِ بِوَجْهٍ- (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4822
said, "you will find that the worst of all people on the day of resurrection will be
the two faced one. He presents one face to these (professing something) and another
face to those (professing a different thing)."1
TALE-BEARER IS WARNED
(٤٨٢٣) وَعَنْ حُذَّيْفَة قَالَ سَمِعْتُ رَسُولَ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَ يَقُولُ لَا يَدْخُلُ الْجَنَّةَّ قَتَّاتٌ مُتَّفَقْ عَلَيْهِ
وَفِي رَوَايَةٍ مُسْلٍِ أَمَّامُ
صلى الله narrated that he heard Allah's Messenger رضى الله عنه Sayyiduna Hudhayfah .4823
(talebearer) shall not enter paradise. "In the beginning - (قتات) say, "The qattat عليه وسلم
A version of Muslim has 'nammam' (aus) talabearer)2
(qattat and nammam are synonyms)
SPEAK THE TRUTH, SHUN FALSEHOOD
(٤٨٢٤) وَعَنْ عَبْدِ اللَّهِ بْنِ مَسْمُوْدٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ عَلَيْكُمْ بِالصِّدُقِ فَإِّ الصِّدُقَ
يَهْدِىٌ إِلَى الْبِرِّوَإِنَّ الْبِرَّ تَهْدِىُ إِلَى الْجُنَّةِ وَمَايَزَالَ الرَّجُلُ يَصْدِقُ وَيَتَحَرِىَّ الهِدْقَ حَتَّى يُكُتَبَ عِنْدَ اللهِ
صِدِّيْقًّا وَإِيَّاكُمْ وَالْكَذِبَ فَإِّ الْكَذِبَ يَهْدِىُ إِلَى الْفُجُورِ وَأَّ الْفُجُوْرَ يَهْدِىُ إِلَى النَّارِ وَمَا يَزّالَ
الرَّجُلُ يَكْذِبُ وَيَتَحَتَّى الْكِذُبَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا- مُتَّفَقّ عَلَيْهِ وَفِيْ رَوَايَةٍ لِمُسْلِمٍ قَالَ إِّ
الصِّدْقَ بِرْوَاتَّ الْبِرَّتَهْدِىُ إِلَى الْجَنَّةِ وَإِنَّ الْكِذُبَ فَجُوُرْ وَإَِّ الْفُجُوْرَ يَهْدِى إِلَى النَّارِ-
صلى الله narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Mas'ud .4824
she said, 'You must bind yourselves to speak the truth. Indeed, truth leads to
piety and piety leads the doer of pious work to paradise. He who does not cease to
speak the truth and sticks to the truth is recorded with Allah as a siddiq (the most
truthful).
And, beware of falsehood! Falsehood leads to wickedness and sin, and wickedness
leads to hell. He who does not cease to speak lies and sticks to falsehood is recorded
with Allah as a kadhahab (~is) - a great liar."
According to another version: He said, "Truth is piety and piety leads to paradise,
but falsehood wickedness and wickedness leads to hell." (It does not mention
'sticks to ... ' in each case.)3
1 Bukhari # 6058, Muslim # 199-2526.
2 Bukhari # 6056, Muslim # 169-105.
3 Bukhari # 6094, Muslim # 105-2607.

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COMMENTARY: The truthful will be regarded as possessing the attribute of siddiq and
occupying the station of siddiq. Thus he deserves the reward receivable at that rank, Or, his
name is written as siddiq in the book of records with the angels in the heavens. Or, he is
known as siddiq by the people in this world. This would mean that he is held in high
esteem in this world and always remembered as truthful and the title siddiq. This meaning
is based on the words:
إِثَّ الَّذِيْنَ امَنُوا وَعَمِلُوا الصُّلِحْتِ سَيَجُعَلُ لَهُ الرَّحُمِنُّ وُدَّا
{Surely those who believe and do righteous deeds, for them the compassionate shall
assign love} (19: 96)
The kadhdhab (liar) is recorded in the same way with Allah. A judgement is passed against
him on the punishment to be awarded. The people know him as a liar and unworthy of
trust, and they dislike him.
ONE WHO PUTS THINGS RIGHT IS NOT A LIAR
(٤٨٢٥) وَعَنْ أُمِّ كَلْتُؤٍْ قَالَتْ قَالَ رَسُوْلُ اللّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ لَيْسَ الْكَذَّابُ الَّذِى يُصْلِمُ بَيْنَ النَّاسِ
وَيَقُوْلُ خَيْرًا أَوْ يَنْمِى خَيْرًا - (متفق عليه)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنها Sayyidah Umm Kulthum .4825
said, "He is not the Kadhdhab (liar) who reconciles people (who are in bad books of
one another). He says what is good (to one another) and grows what is good
(between their relationship)."1
COMMENTARY: If anyone says something that is not true but hopes to strike a
reconciliation between two man who disagree with one another, then he will not be called a
liar and no sin will fall on him. However, what he says must be based on good and piety
not sin. For example, he may say to one that the other spoke well to him though he may not
have done so.
PRAISING TO FLATTER
(٤٨٢٦) وَعَنِ الْمِقْدَادِ بْنِ الْأَسْوَدِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِذَارَ أَيْتُمُ الْمَدَّاحِيْنَ فَاحْتُوافِيْ
وُجُوْهِهُمُ التُّرَابَ- (رواه مسلم)
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Miqdad ibn Aswad .4826
, said, "When you see those who praise people, throw dust in their faces."
COMMENTARY: If anyone praises you on your face hoping to win your favour then pour
dust on his face. This means that you should keep him deprived Or, give him something
paltry to ward him off, because, giving something insignificant is also like throwing dust
on the face, and this giving should be to keep him quiet, and not satirise you.
Some ulama (Scholars) take the words of the hadith in their literal sense. This is borne out
by the action of Sayyiduna Miqdad ibn Aswad. As a +, When a man praised Sayyiduna
Uthman ibn Affan u at+, on his face, he picked up a fistful of dust and threw it on that
man's face. The ulama (Scholars) say that this is done to worn him because by his praise he
might cause the man praised to get it into his head and be conceited.
1 Bukhari # 2692, Musilm # 101-2605.

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Khattabi alas, said that this refers to those who are accustomed to shower praise to flatter.
They do not consider whether it is fair on unjust, deserving or not. They make it a
profession to earn a livelihood or get a favour.
If anyone praises another justly to encourage him to carry on the good work or to get
others to emulate the good doer, then this hadith does not apply to him.
(٤٨٢٧) وَعَنْ آبيٍ بَكْرَةَ قَالَ آَقْنِى رَجُلْ عَلَى رَجُلٍ عِنْدَ النَّبِيِّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فَقَالَ وَيْلَكَ قَطَعْتَ كُنْقَ
آَخِيُكَ ثَلَاثًا مَنْ كَانَ مِنْكُمُ مَادِحَالَا مُحَالَةً فَلْيُقُلُ أَحْسَبُ فُلَانًا وَاللَّهِ حَسِيْبُهُ إِْ كَاتَ يُرِى أَنَّه
كَذَالِكَ وَلَا يُزَمِى عَلَى اللهِ آَحَدَّا- (متفق عليه)
4827. Sayyiduna Abu Bakrah sal», narrated that a man began to praise another (to
his face) in the presence of the Prophet صلى الله عليه وسلم. so, he said, "woe to you! You
have severed the neck of your brother!" He said this three times "If any of you must
needs praise another, then he should say, 'I consider him to be such and such, for,
Allah is the One (who knows and) who takes account of him.' If he who praises
supposes that the other deserves the praise. (In either case) he must not take upon
himself the right to declare anyone pure."1
COMMENTARY: The words 'severed the neck of your brother are tantamount to
destroying him spiritually.
If you must praise someone because you find him to be praiseworthy then qualify your
statement with, 'I suppose so.' Allah alone knows the truth. However, those who are
praised in the ahadith and it is established about them that they are dear to Allah, like the
ten who are given glad tidings of paradise, - it is correct to praise them.
KINDS OF PRAISE: There are three kinds of praise:
(i)
Praising someone in his presence. This is disallowed in this hadith.
(ii)
Praising a person in his absence hoping that he would be told of it. This kind is
disallowed too.
(iii)
Praising one in his absence without desire to let him now Besides, the praised
one deserves the praise. This kind of praise is permitted. There is no harm in
this kind of praise any person.
WHAT IS BACKBITING
(٤٨٢٨) وَعَنْ أَبيْ هُرَيْرَةَ آَّ رَسُولَ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ أَتَدْرُوْنَ مَا الْغِيْبَةُ قَالُوا اللّهُ
وَرَسُوْلُهُ أَعْلَمُ قَالَ ذِكُرُكَ أَخَاكَ بِمَا يَكُرَهُ قِيْلَ أَفَرَأَيْتَ إِنْ كَانَ فِىْ آَخِئْ مَا أَقُوْلُ قَالَ إِنْ كَانَ فِيْهِ
مَا تَقُوْلُ فَقَّدٌ إِغْتَبْتَّهُ وَإِنْ لَمْ يَكُنُ فِيْهِ مَا تَقُوْلُ فَقَدُ بَهَنَّهِ رَوَاهَ مُسْلِمْ وَفِي رَوَايَةٍ إِذَا قُلْتَ لِأَخِيُكَ مَا فِيْهِ
فَقَّدِ اغْتَبْتَهْ وَإِذَا قُلْتَ مَا لَيْسَ فِيْهِ فَقَدُ بَهَنَّئ۔
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4828
asked (the sahabah (Prophet's Companions) (,sàn +), one day), "Do you know what
backbiting is?" They said, "Allah and His Messenger knows best." He said, "your
1 Bukhari # 6162, Muslim # 65-300.

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mentioning your brother in such a way that he would dislike it (if he heard you)." He
was asked, 'What do you say if that what I say is found in my brother?" He said, "If
what you say is found in him then you have backbited him. But, if what you say is
not found in him then you have slandered (and defamed) him." (It is a g rave sin, too)
According to another version: "When you say of your brother what is found in him
then you have backbited him. And when you say what is not in him, you have
slandered him."1
COMMENTARY: Backbiting is a sin that is very common among people.
It is to speak of someone behind his back about his shortcomings. It may even be by
gesture or by allusion or in any other form.
If backbiting degrades the person in someone's eyes then unlawful. If anyone's defect is
mentioned in his presence in a way that hurts him then it is a shameless conduct, hard
heartedness and a grave sin.
The atonement for backbiting is to seek forgiveness of the victim, provided he has learnt of
it. It is enough to say, 'I have backbited you, forgive me." If he has not learnt of it having
died or being in a distant land, then make istighfar for him. Ask Allah to forgive you and to
forgive him too.
WHEN IS BACKBITING ALLOWED: The ulama (Scholars) say that in some cases it is
allowed to backbite. For example,
-
speaking about an oppressor's wrongdoings,
?
- disclosing the nature of the narrators of hadith,
- describing someone's lineage and state of affairs when consulted for marriage.
-
Telling a Muslim about another with whom he intends to place some trust, or
transact some business, etc.
In the same way, it is not wrong to disclose to the people that a man who is religious
outwardly is given to hurt others with his tongues and hand.
Also, it is not wrong to inform the state authorities of it and of anyone's deeds that might
harm the masses or anyone.
The ulama (Scholars) say also that there is no harm in mentioning anyone's defect with the
objective of reforming him. It is disallowed only when the backbiter intends to reveal his
evil and to hurt him thereby.
Similarly, if anyone does not name a section of people a set of villagers or city dwellers and
speaks of their defects, then it is not backbiting. (See also # 4877)
WORST MAN IS HE WHO SPEAKS INDECENTLY
(٤٨٢٩) وَعَنُ عَائِشَةَ آَكَّ رَجُلًا إِسْتَأْذَكَ عَلَى الَِّيِّ صَلَّى اللّهُ عَلَيْهِ وَسَلَّمَ فَقَالَ اِنْذَنُوْا لَهُ فَبِئْسَ
آَخُو الْعَشِيْرَةِ فَلَمَّا جَلَسَ تَطَأَّقَ النَّبِىُّ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ فِى وَجْهِهِ وَانْبَسَطَ إِلَيْهِ فَلَمَّا انْطَلَقَ الرَّجُلُ قَالَتْ
عَائِشَةُ يَارَسُوْلَ اللَّهِ قُلْتَ لَهُ كَذَا وَكَذَّا تُؤَّ تَطَلَّقُتَ فِى وَجُهِمْ وَانْبَسَطْتَّ إِلَيْهِ فَقَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ
وَسَلَّمَ مَتَّى عَاهَدُثَّنِي فَخَاشًا إِّ شَرَّ النَّاسِ عِنْدَاللّهِ مَنْزِلَةٌ يَوْمّ الْقِيْمَةِ مَنْ تَرَكَهُ النَّاسُ إِتْقَاءَ شَرِّهِ وَفِى
رَوَايَةٍ إِتِّقَاءً فَحْشِهٍ- (متفق عليه)
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4829. Sayyidah Ayshah Que al+, narrated that a man sought permission to meet the
Prophet ,4de ano. He said, "Let him come in. He is an indecent man of his tribe."
When he (came and) sat down, the prophet صلى الله عليه وسلم received him warmly and
affectionately. Then, when he departed, Sayyidah Ayshah Que a +, submitted, "O
Messenger of Allah, you had said, about him this and that, but then you received
him warmly and affectionately." Allah's Messenger صلى الله عليه وسلم said, "when have
you observed me speaking in an uncivil manner? On the day of resurrection, he
will be in the worst standing in the esteem of Allah who will be avoided by the
people for fear of the harm he might cause them."
According to a version: 'for fear of his indecency."1
COMMENTARY: The rude man was Uyaynah ibn Husayn. He was notorious for his hard-
hearted, bad-manned and quick-tempered conduct. He was the chief of his tribe and was
among the (,and y) (mu'allifatulquloob)2 those whose hearts were to be won over, so that
he may be reconciled to Islam and remain steadfast. Even in the life of the prophet la.
), his faith was shaky, and after his death, he turned away from faith outright and
apostated. Sayyiduna Abu Bakr us à », imprisoned him but he returned to Islam and
finally died as a Muslim. The hadith speaks of his visit to the Prophet Lylea Lo during his
early Islam. He confirmed his faith before the Prophet صلى الله عليه وسلم during this visit but the
Prophet jed Lo had informed those who were with him that the visitor was a rude man
of his community.
Whatever the Prophet Lylea had said about him was one of the signs of prophethood
and a miracle from him. He told people about him so that they might be careful with him
and not fall into trial and mischief. The Prophet ,ed disclosure was not backbiting.
Imam nawawi ale, has said that the reception accorded to this man by the Prophet loanto
y was to win and reconcile his heart to Islam. Thus, it is allowed to treat well even a man
who is feared for his rudeness and bad manners and any harm he might cause. It is also
allowed to disclose to others the inner nature of a wicked man and backbite him.
At this juncture, we must make clear the difference, between two behaviours known as
.mudaahanat (مداهنت) mudaaraat, and (مدارات)
(The dictionary meanings respectively are: hospitality and hypocrisy) in the terminology
of Shari'ah (divine law), the former is to spend worldly possession on someone to reform
his worldly or religious life, or both. This is permissible and sometimes it is a good thing to
do. In contrast, mudaahanat is to spend or sacrifice religion to reform and help someone.
This is disallowed.
This difference must be borne in mind. Many people are unaware of it and have gone
astray because of the unawareness.
The Prophet صلى الله عليه وسلم made it clear to Sayyidah Ayshah رضى الله عنها that if he had behaved
with the visitor as a rude man should be treated then that would have been improper while
he had never meted such treatment to anyone else before. He said that he did not call him
evil on his face because he did not want that people should keep away from him because of
his harsh language, and he also wished to avoid a confrontation with the evil man.
1 Bukhari # 6032, Muslim # 73-591.
2 It is mu'allafatah quloobuhun - the people with reconciled heart (Mujan lughatul fuqaha)

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Generally, an evil man should be left alone and not told of his defects.
DO NOT DISCLOSE YOUR OWN DEFECTS
(٤٨٣٠) وَعَنْ أَبِيْ هُرَيْرَةَ قَالَ قَالَ رَسُولُ اللّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ كُلُّ أُمَّتِيْ مُعَاقًا إِلَّ الْمُجَاهِرُونَ وَإِنَّ
مِنَ الْمَجَانَةِ آَنْ يَعْمَلَ الرَّجُلُ بِاللَّيْلِ عَمَلَا تُؤَّ يُضِمُ وَقَدْسَتََّهُ اللّهُ فَيَقُوْلُ يَافُلَاكُ عَمِلْتُ الْبَارِحَةَ
كَذَا وَكَذَا وَقَدْبَاتَ يَسْتُهُ رَبُّهُ وَيُضِعُ يَكْشِفُ سِتُرَاللَّهِ عَنْهُ (مُنَّفَقْ عَلَيْهِ) وَذُكِرَ حَدِيْثُ أَبٍ هُرَيْرَةً مَنْ
كَانَ يُؤْمِنُ بِاللّهِفِى بَابِ الضِيَافَةِ.
.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4830
said, "All of my ummah are safe but not those who publicise their (defects and)
sins. "(He meant that not all sinners of his ummah will undergo severe punishment
but they will endure harsh chastisement who commit sin and then speak about it)
"surely, it is very shameful (and bold) for a man to perpetrate sin in the night and,
after Allah has concealed it for him (and not punished him promptly in the night
for it), to go on telling someone in the morning that he had committed a certain (sin)
during the previous night. His Lord concealed it morning, he begins to disclose
what Allah's concealed (of his sins)."1
COMMENTARY: Shaykh Abdul Haq Muhaddith Dahlawi al , explained that all the
members of the ummah are preserved from backbiting. He means that it is allowed to
backbite a sinner, but no one else and not even these whose sins Allah conceals. Teebi als,
also gives the same explanation.
However, Mulla Ali Qari atu, disagrees with them. He says that the hadith means what
the translation says.
Shaykh Abdul Haq al-, said that it is proper to backbite one who commits sin openly
before people or declares his (daring) doings, shamelessly. But, it is forbidden to backbite
one who has committed a sin secretly.
The ulama (Scholars) say that it is allowed to backbite one who commits indecency and
wrong openly, a wicked tyrant, and a propagator of innovation; and also by one who
complains to the authority against a wrong doer. It is also allowed to correct and report
about witnesses and narrators of ahadith etc. and point out their weaknesses.
The hadith of Abu Hurayrah s a+, "One who believes ... " has been narrated previously
(see # 243: hospitality).
SECTION II
الفضلُ الثَّانِى
THOSE WHO GIVE FALSEHOOD
(٤٨٣١) عَنْ آَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ مَنْ تَرَكَ الْكَذِبَ وَهُوَ بَاطِلْ بُنِىَ لَهِ رَبَضِ
الْجَنَّةِ وَمَنْ تَرَكَ الْبِرَآءَ وَهُوَ مُحْ بُنِيَ لَدْ فِي وَسَطِ الْجَنَّةِ وَمَنْ حَشَّنَ خُلْقَه بُنِيَ لَّه فِي أَعْلَاهَا- رَوَاهُ التّزْمِذِىُّ
وَقَالَ هُذَا حَدِيْتْ حَسَنْ وَكَذَافِي شَرْحِ السُّنَّةِ وَفِى الْمَصَابِيْحِ قَالَ غَرِيُبُ۔
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4831. Sayyiduna Anas رضى الله عنه narrated that Allah's Messenger صلى الله عليه وسلم said, "He
who gives up lying and the lying is in vain (of no purpose), a castle is built for him
in paradise at its edge. He who gives up disputing though he is rightful, a castle is
built for him in paradise in the centre of it. He who makes his character good, a
castle is built for him in paradise in the heights of it."1
COMMENTARY: The hadith mentions three kinds of people who shall get a prominent
place in paradise.
As for the liar, sometimes it is permitted to lie, like in war provided there is no kind of
violation of a pledge, or, to reconcile people who are at loggerheads, or to protect a
Muslim's property that he is liable to lose, or to tell each of the two or more wives, 'I love
you most, or to please even the solitary wife promising to get her something.
The second kind give up their disputes even when they are right and the other party is on
the wrong side and unjust. They bow down humbly before the disputant. However, they
must not give in where a religious issue is involved, or when they might have to sacrifice a
religious point. Imam shafi'I altos, used to say that he debated on a religious issue only to
have the truth demonstrated by his opponent,
Imam Ghazali ats», said that if anyone hears what is true then he must vouch for it as true. But,
if it is not true and is baseless and it does not concern religion, then he must observe silence.
As for good manners, our society generally regards it as being cheerful with others, open
hearted, soft spoken and of a kind disposition.
WHAT LEADS TO PARADISE & WHAT TO HELL
(٤٨٣٢) وَعَنْ آَبٍ مُرَيْرَةَ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَتَدْرُوْنَ مَا أَكْثَرُ مَايُدْخِلُ النَّاسَ الْجَنَّةَ
تَقْوَى اللّهِ وَحُسْنُ الْخُلْقِ أَتَدُرُؤُنَّ مَا أَكْثَرُ مَا يَدُخُلُ النَّاسَ النَّارَ الْأَجُوَ فَانِ الْفَؤُّ وَالْفَرَبُ- (رواه
الترمذى وابن ماجة)
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4832
asked, 'Do you know what is generally instrumental in leading people to paradise?
It is taqwa (piety)(fear of Allah) and good manners. Do you know what is generally
instrumental in leading people to hell? They are the two hollow things: the mouth
and the private parts."2
COMMENTARY: The lowest form of taqwa (piety)is to abstain from polytheism and the
highest form is to have no other thought but only of Allah and the heart should be oriented
fully to Him.
Being good mannered is to behave well with Allah's creatures. The highest degree of it is to
be good to him who misbehaves and hurts.
In this way, the man who possesses both these characteristics pleases both Allah and
Allah's creatures. Hence, the door to deliverance is open to him. When Allah is pleased
with anyone and the creatures are happy with him too, then there is no doubt that success
smiles at him.
Shaykh Abdul Haq at , has said that good manners too is part of taqwa. The hadith
1 Tirmidhi # 1993, Sharh us Sunnah (Holy Prophet's practice) # 3502, Ibn Majah # 51.
2 Tirmidhi # 2004, Ibn Majah # 4246, Musnad Ahmad 2-291.

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mentions good manners after taqwa (piety)to speak of the particular and then of the
general. But we also say that taqwa (piety)concerns excellence of the apparent deeds while
good manners imply a polished internal character.
Teebi at dos, said taqwa (piety)calls for abstaining from what Allah has forbidden and
pursuing what He has commanded. Good manners is to be well behaved and cheerful to
the creatures.
The second portion of the hadith says that the mouth and the private parts are the great
sources of sin. If anyone succumbs to them, then he will land in hell.
The unlawful things that a person eats and the indecent and immodest words that he utters
are done by his tongue in his mouth.
The Private parts of a person are the greatest net of the devil. He ensnares people in to it
and casts them into hell. Man disobeys his creator by falling into temptation.
SIGNIFICANCE OF GOOD WORD & BAD WORD
(٤٨٣٣) وَعَنْ بِلَالٍ بُنِ الْحَارِثِ قَالَ قَالَ رَسُوْلُ اللَّهِ صَلَى اللهُ عَلَيْهِ وَسَلَّمَإِّ الرَّجُلُ لَيَتَكُلَّمُ بِالْكَلِمَةٍ مِنَ
الْخَيْرِ مَا يَعْلَمُ مَبْلَغَهَا يَكْتُبُ اللَّهُ لَهُ بِهَا رِضْوَانَهُ إِلَى يَوْمٍ يَلْقَاهُ وَإِّ الرَّجُلُ لَيَتَكَّلَّمُ بِالْكَلِمَةِ مِنَ الشَّرِّ
مَا يَعْلَمُ مَبْلَغَهَا يَكْتُبُ اللّهُ بِهَا عَلَيْهِ سَخَطَهُ إِلَى يَوْمٍ يَلْقَاهُ- رَوَاءُ فِى شَرُحِ السَُّّةِ وَرَوَى مَالِكْ وَالتِزْ مِذِىُّ
وَابْنُ مَاجَة نَحُوَ،۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Bilal ibn Harithah .4833
, said, "A man utters an expression that is good, not knowing its worth but Allah
records for him His pleasure till the day he will meet him. And, a man utters an evil
expression, not knowing its significance but Allah records for him His displeasure
till the day he will meet Him."1
COMMENTARY: The man who earns Allah's pleasure is enabled to do such things as
please Allah. He preserves him from punishment in the grave and he makes his grave
specious and he is told, "Sleep as a bridegroom sleeps." He will awake on the day of
resurrection together with his good fortune. Allah's mercy will envelop him and he will be
admitted to paradise and enjoy its blessings.
The fate of the one with whom Allah is displeased will be opposed to his.
Allah's pleasure or displeasure is not recorded merely till the day he meets Allah. Rather, it
is forever, It is like the verse of the Quran concerning the devil
وَإِنَّ عَلَيْكَ لَعُنَتِى إِلى يَوْمِ الدِّئْنِ
{"And surely by curse shall be on you till the day of requital."} (38: 78)
Clearly, the verse does not mean that the devil will come out the curse thereafter. Rather, it
is on him perpetually. The same applies in this case.
Sufyan ibn Uyaynah alas, said, that the expression that is good' is to speak a just word to a
tyrant ruler. We might base our surmise on this and say that the evil expression is a false
word before a ruler as might cause harm to religion.
However, the text of the hadith seems to be of a general nature.
1 Tirmidhi # 2319, Sharh us Sunnah (Holy Prophet's practice), Muwatta Maalik, Ibn Majah.

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MAKING PEOPLE LAUGH WITH FALSE JOKES
(٤٨٣٤) وَعَنْ بَهْزِبْنِ حَكِيٍُّ عَنْ أَبِيْهِ عَنْ جَدِّمٍ قَالَ قَالَ رَسُولُ اللَّهِ صَلَى اللّهُ عَلَيْهِ وَسَلَّمَ وَيْلْ لِمَنْ يُحَدِّثُ
فَيَدْذِبُلِضْحِكَ بِهِالْقَوْمَوَئِلْ لَّهِوَيُلْلَّه(رواهاحمد والترمذى وابوداؤد و دالدارمى)
4834. Sayyiduna Bahz ibn Hakim a to, reported from his father (Hakim ibn
Mu'awiyah) who from Bahz's grandfather (Mu'awiyah ibn Abdah) we al >> that
Allah's Messenger صلى الله عليه وسلم said, 'Woe to him who relates stories, faking them up,
to make people laugh thereby! Woe to him! Woe to him!"1
COMMENTARY: The word translated 'woe!' is (Ju) wayl. It means 'ruin to you!' Moreover,
wayl is a valley in paradise. If the mountains are put into it, they would melt.
The Arabs use this word for a person who perpetrates some evil. It expresses grief.
The Prophet صلى الله عليه وسلم repeated this word at the conclusion and spoke it twice to
demonstrate the severity of the warning for the jester who is used to spin a yarn.
Since the hadith speaks of 'faking' stories, it may be understood that if anyone relates true
stories or jokes to make his listeners happy, then there is no harm in it. But, he must not
make a habit of it, and he must not adopt a profession of jester because in the end it is
damaging to divert all attention to it.
REFRAIN FROM JOKING
(٤٨٣٥) وَعَنْ أَبِيْ هُرَيْرَةً قَالَ قَالَ رَسُوْلُ اللّهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ إِّ الْعَبْدَ لَيَقُوْلُ الْكَّلِمَةَ لَا يَقُوْلُهَا إِلَّا
لُصْحِكَ بِهِ النَّاسَ يَهْوِىٌ بِهَا ابْعَدٌ مِمَّا بَيْنَ السَّمَاءِ وَالْأَرْضِ وَأَنَّهُ لَيَزَّلُّ عَنْ لِسَانِهِ اَشَدَّمِمَّا تَزِلَّ عَنْ قَدَمِې۔
رَوَاهُ الْبَيْهَقِئُ فِى شُعَب الإيمان.
صلى الله عليه وسلم narrated that Allah's Messenger رضى الله عنه Sayyiduna Abu Hurayrah .4835
said, "Surely, a man speaks a word, not speaking it but only to make people laugh.
Because of it, he falls down (in hell) further than the distance between heaven and
earth. Moreover, he slips by his tongue more than he slips by his foot."2
COMMENTARY: If anyone slips by his foot and suffers pain and wound, that is not as
severe as the suffering after slipping by his tongue, like speaking lies and bearing its
consequences which are borne in religion and the hereafter and more damaging than
physical pain after slipping by foot.
SILENCE WORDS OFF TROUBLE
(٤٨٣٦) وَعَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍ وقَالَ قَالَ تَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مَنْ صَمَثَ نَجَا- رَوَاهُ أَحْمَدُ
وَالتِّرْ مِذِىُّ وَالدَّارِيُّ وَالْبَيْهَقِىُّ فِى شُعَبِ الْآيَاں۔
صلى الله عليه narrated that Allah's Messenger رضى الله عنه Sayyiduna Abdullah ibn Amr .4836
, said, "He who observes silence is safe."3
COMMENTARY: If one keeps quiet he saves himself from many worldly troubles and is
1 Musnad Ahmad 5-65, Tirmidhi, Abu Dawud, Darimi.
2 Bayhaqi # 4832, (Shu'ab ul eeman).
3 Tirmidhi # 2501 (2509) Musnad Ahmad.

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delivered from trials in the hereafter, for, most of his troubles emanate from his tongue.
Imam Ghazali als>, said that there are four kinds of speech in terms of results:
(i)
Only loss.
(ii)
Only benefit.
(iii)
Neither loss nor benefit
(iv)
Both loss and benefit.
One most observe silence when there is likelihood of loss because it is better to avoid loss
than to acquire benefit.
When there is neither loss nor benefit, it is futile to use the tongue. In other words, it is a
total loss.
As for the second kind that is purely beneficial, though it is not bad to occupy the tongue in
this kind yet there is a trial and risk in it. There is sometimes in such speech ostentation,
egoism and unnecessary talk. It becomes difficult to distinguish where one goes wrong.
In short therefore, it is better always to adopt silence. It is a means to safety because there
are numerous pitfalls of the tongue which is difficult for one to avert. Someone did say
well:
الْلِسَابُ چِسْمُهُ صَغِيرٌ وَجُرْمُهُ بِيُرْوَگَئِْ
The tongue is a small piece of flesh
But its crimes are very many!
MEANS OF PRESERVATION
(٤٨٣٧) وَعَنْ عُقْبَةَ بُنِ عَامِرٍ قَالَ لَقِيْتُ رَسُولَ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ فَقُلْتُ مَا النَّجَاءُ فَقَالَ أَهْلِكُ
عَلَيْكَ لِسَانَكَ وَلْيَسَعُكَ بَيْتُكَ وَابْكِ عَلى خَطِيئَتِكَ- (رواه أحمد والترمذى)
صلى الله narrated, "I met Allah's Messenger رضى الله عنه Sayyiduna Uqbah ibn Aamir .4837
luke and asked him, "How may one secure deliverance (in the world and the
Next)?" He said, "Keep your tongue in check, let your home be enough for you and
weep over you sins."1
COMMENTARY: An exponent has explained: 'preserve your tongue from such things as
lack goodness and virtue.' The more correct meaning is: 'keep your tongue in check (and
shut) as though you are a supervisor over affairs.
Clearly, if you are cautious in your affairs and attentive to your conditions and doings and
watching your mistakes and virtues, you will gain deliverance.
As for your house sufficing you, you must get out of it only when it becomes necessary to
go out. Do not fret over being secluded but take it as a blessing, for, it preserves you from
trials. Mischief and evils it is said;
هَذَا زَمَاكُ السُّكُّوْتِ وَمُلَازِمَةُ الْبُيُوتِ وَالْقِنَاعَةِ بِالْقُوَّةِ إِلَى آْ تَمُؤْتَ
(It is the time to keep quiet, stay home and be content with the provision till death
comes).
Teebi al, said that the hadith (tradition) (tradition) tradtion means that one should take
up seclusion in one's home and worship Allah.
1 Musnad Ahmad 5-259, Tirmidhi # 2406.

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One should repent over one's sin sincerely and be ashamed of oneself and ask Allah for
forgiveness. One should bow down in humility and weep or, at least, try to weep humbly.
LIMBS BESEECH THE TONGUE
(٤٨٣٨) وَعَنْ آَيْ سَعِيْدٍ رَفَعَهُ قَالَ إِذَا أَصْبَحَّ ابْنُ أَدَمَ فَإِّ الْأَعْضَاءَ كُلَّهَا تُكَفِّرُ اللَّسَانَ فَتَقُوْلُ اتَّقِ اللَّهُ
فِيْنَا فَإِنَّا تَحْنُ بِكَ فَإِنْ اسْتَقَّمْت إِسْتَقَمْنَا وَإِنْ اعْوَ جَحْت اعُوَجَجُنّا-(رواه الترمذى)
4838. Sayyiduna Abu Sa'eed us à >, narrated in a marfu form (that Allah's
Messenger صلى الله عليه وسلم said: "When the son of Aadam عليه السلام wakes up in the
morning, all the limbs plead before the tongue saying, 'fear Allah for our sake, for,
we depend on you. If you are straight, we are straight too. But, if you are crooked,
we too are crooked."1
COMMENTARY: Of course, the entire body depends on the heart both apparently and
spiritually. According to a hadith (tradition) (tradition):
إِكَّ فِي الْجَسَدِ مُصْفَةٌ إِنْ صَلَحَتُ صَلَعَ الْجَسَدُ كُلُّهُ وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ
"Surely there is a piece of flesh in the body. If it good, the entire body is good. But,
if it corrupts, the entire body is corrupt."2
However, the tongue is the supreme leader of the body in the sense that it is the spokesman
and deputy of the heart. It announces that which the heart contemplates. The other limbs
obey it. Hence, just as the heart dictates how the limbs will reform or decay, so too the
tongue has a role in reforming or corrupting the rest of the body.
EXCELLENCE OF A MAN'S ISLAM
(٤٨٣٩-٤٨٤٠-٤٨٤١) وَعَنْ عَلِيِّ بْنِ الْحُسَيْنِ قَالَ قَالَ رَسُولُ اللهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ مِنْ حُسْنٍ إِسْلَامِ الْمَرُءِ
تَرُكُد مَالَا يَعْنِيْهِ رَوَاهُ مَالِكُ وَأَحْمَدُ وَ رَوَاهُ ابْنُ مَاجَةً عَنْ أَبي هُرَيْرَةً وَالتِّزْمِذِىُّ وَالْبَيْهَقِيُّ فِى شُعَبٍ
الْإِئْمَانْ عَنْهُمَا.
4839. Sayyiduna Ali al-, son of Sayyiduna Husayn ws à +, (who was Zayn ul
Aabideen) رحمه الله narrated that Allah's Messenger صلى الله عليه وسلم said, "The excellence of
a man's Islam is that he abandons that which is meaningless.3
4840. Sayyiduna Abu Hurayrah «a», narrated it (in similar way).4
4841. Both of them narrated it, separately.5
COMMENTARY: The excellence of a person's Islam is that the does not involve himself in
what is unnecessary and what does not concern him and is such that he must not occupy
himself in pursuing it. Whatever is necessary, he may devote himself to it, like seeking
sustenance, food and water, clothing, wife who will keep him chaste, and other dire
necessities of life, but not the luxuries concerned with this life, and not anything that is
1 Tirmidhi # 2407, Musnad Ahmad 3-86.
2 Bukhari # 52, Muslim # 107-1599, Ibn Majah # 3986.
3 Muwatta Maalik # 47-103, Musnad Ahmad 1-311. -
4 Ibn Majah # 3976.
5 Tirmidhi # 2317, 2318. Bayhaqi (Shabul Eeman) # 4887, 4986.
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