Tuesday, July 31, 2007

A History Of Slanders on Muslims


By Harun Yahya

Allah Says: "...And those who abuse believing men and women, when they have not merited it, bear the weight of slander and clear wrongdoing." (Surah al-Ahzab, 33:58)

Prologue

Slander is one of the ugly methods used by dishonest and immoral people whose interests have been damaged, and thus are hostile, angry, and full of ill-feeling toward the people with whom they are in competition or whom they desire to hurt. There are many forms of slander, from organized and systematic schemes to a few words squeezed in between the lines. In societies that are far removed from religious morality and so do not live by Allah’s will, slander is frequently used to put others in a bad light.

Most of the people who have probably been slandered to one degree or another or have witnessed others being slandered.

This article is not concerned with the little slanders that individuals hurl at each other. Rather, it deals with an altogether different type of slander: that used by those who do not believe in religion to harm believers, whether physically or spiritually.

The Qur’an reveals that all of Allah’s messengers and other devout people who called their societies to abide by the Qur’an’s morality stood accused of avarice, madness, arrogance, theft, and fornication. Yusuf’s (as) life was full of such examples of slander, as were those of Musa (as), Sulayman (as), and even Prophet Muhammad (saas). Likewise Maryam, the mother of `Isa (as); ‘Aishah, the wife of our Prophet (saas); and his Companions were all exposed to slander. These people always displayed exemplary patience and reliance upon Allah when confronted with slander, disregarded the unbelievers’ such efforts, and continued to live by the morality ordained by Allah and invite people to the righteous path.

No doubt, such determination is exemplary. Allah reveals: “Or did you suppose that you would enter the Garden without facing the same as those who came before you?” (Surat al-Baqarah, 2: 214). In other words, it is one of Allah’s laws that all Muslims, regardless of when and where they live, will be slandered and pressured to abandon the Qur’an’s morality. In another verse, Allah reveals that all believers will hear hurtful words from the unbelievers and will be tested in their possessions and in themselves:

“You will be tested in your wealth and in yourselves, and you will hear many abusive words from those given the Book before you and from those who associate [others with Me]. But if you are steadfast and guard against evil, which is the most resolute course to take.” (Surah Al ‘Imran, 3:186)

Every righteous and devout believer who encounters such a situation desires to display the same patience, trust in Allah, sincerity, and determination as those earlier believers. Therefore, they are not shocked or saddened, nor do they give way to despair, when the tests mentioned in the Qur’an are sent to them. Instead, to the surprise of the slanderers, they show even greater zeal and joy.

Likewise, when another believer is slandered, his or her fellow believers receive it with patience and zeal, and they rely upon Allah. They believe that, provided that he or she shows patience, their slandered brother or sister will earn Allah’s mercy and bounty in this world, as well as our Lord’s good pleasure and Paradise in the Hereafter.

There is a great benefit in revealing another aspect of slander: Unlike other slanders, the logic of “If you throw enough dirt, some of it will stick” does not work on believers. Regardless of its apparent severity, in the end it will be known that these devout people have a pure and good character. Both Maryam and Yusuf (as) once stood accused of illicit relations, even though they are known to history as symbols of chastity. Yusuf’s (as) brothers also accused him of being a thief, but within his lifetime he was recognized as a very trustworthy person and thus was appointed over the stores of Egypt.

All of this shows us a very important reality: It is Allah’s will that every plan aimed against believers is destined to be stillborn, and that every piece of slander will come to nothing. Every hurtful word will return to its speaker in the form of punishment. In other words, every speech, deed, and cruelty directed against believers will cause the slanderer to feel deep regret and great suffering in both this world and in the Hereafter. Allah reveals the fate awaiting those who slander His messengers and devout servants:

“As for those who abuse Allah and His messenger, Allah’s curse is on them in this world and in the Hereafter. He has prepared a humiliating punishment for them. And those who abuse believing men and women, when they have not merited it, bear the weight of slander and clear wrongdoing.” (Surat al-Ahzab, 33:57-58)

The Unbelievers’ Hostility

Throughout history, Allah’s messengers have been made responsible for conveying His message to their people as well as enjoining what is right and forbidding what is wrong. In times when there are no prophets among the people, believers who have a strong and sincere faith have taken it upon themselves to perform these tasks in order to earn Allah’s good pleasure, mercy, and Paradise. However, throughout history, such people have been subjected to verbal and physical abuse and often threatened with death. Since they have no worldly ambition, they do not approach anyone out of self-interest. On the contrary, they are selfless, modest, and humble. However, they still face hostility and attacks from some people. Allah reveals the identity of these people in the Qur’an, and explains why they do what they do by providing examples from the past.

The Qur’an reveals that the underlying reason for this hostility is their hostility toward Allah and His religion. Due to their vanity, they do not want to acknowledge the existence of the All-Powerful Creator Who created them, gave them life when they were nothing, and then sustained them with endless means of sustenance. They choose denial because of their zeal for life and preference of this world over the Hereafter, and because they seek to escape the responsibility that believing in Allah’s religion will bring upon them. They do not wish to feel answerable to anyone and so ignore the fact that one day they will be brought to justice for their evil, immoral, and sinful deeds. For these reasons, they perceive all who remind them of Allah, His religion, and the Day of Judgment as their enemy.

As a consequence of this hostility, they either try to hinder the believers or try to force them to return to their former religion. As we learn from the Qur’an, people who are far removed from the Qur’an’s morality use various methods to achieve their ambitions. For example, they plot, scheme, and conspire against believers; torture them; and try to hurt them with mockery or slander. By slandering believers, they try to derail them and wear them down. Allah reveals that such hostile efforts have never succeeded:

If they come upon you, they will be your enemies and stretch out their hands and tongues against you with evil intent. They would dearly love [for] you to become unbelievers. (Surat al-Mumtahana, 60:2)

The source of the slanders examined in this book is those who, in the words of the Qur’an, “stretch out their hands and tongues against believers with evil intent.” Over the coming pages, we will see that slander, which has been handed down from generation to generation over thousands of years as if it were an inheritance, is the method used by those who wish to spread immorality and disorder in the world. It is used against religious, sincere, and moral people, as in the cases of Prophets Nuh (as), Sulayman (as), Musa (as), Muhammad (saas), and every messenger in between, not to mention all of the devout people who were with them. In recent history, the great scholar Bediuzzaman Said Nursi was subjected to this type of bullying as well.

However, no slanderer in history, including Pharaoh and Nimrod, has ever achieved his or her goal, and neither have the people who sought to hurt the loved ones of our Prophet (saas) by slandering them. Allah has always cleared His righteous servants of the suspicions cast on them, as we learn in the account of Musa (as):

O you who believe! Do not be like those who abused Musa. Allah absolved him of what they said, and he was highly honored with Allah. O you who believe! Fear [and respect] Allah, and speak the right word. (Surat al-Ahzab, 33:69-70)

Just as all past slanderers against Muslims met with no success, they will not succeed either today or in the future.

®srikandeh

Sunday, July 29, 2007

A Liar is An Evil Person.


A Liar is An Evil Person.

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

Prologue: A lie or falsehood can be anything spoken or written that is totally or partially baseless, unreal, made-up, distorted, or exaggerated; for example, if someone were too deliberately state that a five foot pole was a ten foot pole, then this would be a lie. It is the complete opposite of truth. It is anything that is untrue and deliberately intended to mislead another person is a lie.

Similarly praising someone out of proportion is a form of a lie.

Lying is Disease of the Heart

Lying and falsehood are widespread problems and are roots of other problems that occur on an individual and public level. Lies are spoken and written in the media and in politics, in business and in personal dealings, by Muslims and non-Muslims alike, although the degree, magnitude and frequency may vary.

Lying is against human nature and physiology, and like any other disease, it has its own unique signs and symptoms. The act of lying produces inner conflicts between various control centers of the brain.

The moment one begins to lie, his body sends out contradictory signals to cause facial muscle twitching, expansion and contraction of pupils, perspiration, flushing of cheeks, increased blinking of the eye, tremors of the hand, and an increased heart rate. These constitute the basis of lie detector instruments. In addition, certain unconsciously made movements are noticeable in those who lie, like the constant covering of the mouth, touching of the nose, rubbing of the eye, scratching the side of the neck, rubbing the ear, etc.

One of the clearest signs is that the liar keeps his palms closed and his eyes in another direction to the person he is lying to, in an attempt to avoid eye-to-eye contact. A liar is aware of his body’s signals and finds lying easier when nobody can see him, such as when he is on the phone or writing.

The Motives of a Liar

A Liar Tells A Lie For The Following Purpose:

a) Concealing the truth, as he may be afraid of the truth or its punitive consequences by the law or certain individuals.

b) Cheating and deceiving others and enjoying their misery, as Satan did with Adam.

c) Short-term worldly gains, such as gaining the favors of others or monetary gains.

Forms of Lying

The worst form of lying is to do so upon Allāh that is to falsely its attributes:

Allāh Almighty Says in the Quran: "And if he [i.e., Muhammad] had made up about Us some [false] sayings, We would have seized by the right hand; then We would have cut from him the aorta” [Surah Al-Haqqah, 69:44-46]

"…And do not conceal testimony, for whoever conceals it – his heart is indeed sinful…." [Surah Al-Baqarah, 2:283]

"And do not mix the truth with falsehood or conceal the truth while you know [it]." [Surah Al-Baqarah, 2:42]

Hypocrites are liars too, because they lie to themselves. Allāh Says about them:

"In their hearts is disease, so Allāh has amplified their disease; and for them is a painful punishment because they [habitually] used to lie." [Surah Al-Baqarah, 2:10]

Allāh also addressed His Messenger Muhammad (Sallallāhu 'alayhi wa sallam) Saying: "…Allāh knows that you are His Messenger, and Allāh testifies that the hypocrites are liars." [Surah Al-Munafiqun, 63: 1]

The Quran on Liars

Allāh Says: "…Indeed Allāh does not guide one who is a transgressor and a liar." [Surah Al-Ghafir, 40:28],and: "…Indeed, Allāh does not guide he who is a liar and [confirmed] disbeliever." [Surah A-Zumar, 39:3] Almighty Allāh also says: "…The curse of Allāh be upon him if he should be among the liars." [Surah An-Nur, 24:7]

The Messenger on Lying and Liars

Prophet Muhammad (Sallallāhu 'alayhi wa sallam) said: “Indeed, truth leads to virtue and virtue leads to Paradise, and a truthful person continues to speak the truth until he becomes the most truthful person. Lies lead to evil and evil leads to Hell and a liar continues to lie until he is listed as a high ranking liar before Allāh." [Al-Bukhari]

Yusuf Ibn ‘Abdullah said that he asked Prophet Muhammad (Sallallāhu 'alayhi wasallam): "O Messenger of Allāh! What do you think is the most dreadful thing for me?" Yusuf continued: "The Messenger caught hold of his tongue and said: "This." [At-Tirmidzi]

Bahaz Ibn Hakim related that the Messenger (Sallallāhu 'alayhi wa sallam) said: "Destruction is for the man who tells lies for the amusement of other people. Destruction is for him." [At-Tirmidzi]

Sufian Ibn Usaid reported that the Messenger (Sallallāhu 'alayhi wasallam) said: "The biggest breach of trust is that you tell a thing to your brother who believes it to be true, whereas you have lied to him." [Abu Dawud]

'Abdullah bin 'Amr (radiallāhu‘anhu) narrated that The Prophet (Sallallāhu 'alayhi wa allam)  said: "Whoever has the following four [characteristics] will be a pure hypocrite and whoever has one of the following four characteristics will have one characteristic of hypocrisy unless and until he gives it up: 1. Whenever he is entrusted, he betrays. 2. Whenever he speaks, he tells a lie. 3. Whenever he makes a covenant, he proves treacherous. 4. Whenever he quarrels, he behaves in a very imprudent, evil and insulting manner."[Al-Bukhari]

Is Lying Ever Justified?

There are very few justifications for lying in Islam. The Prophet (Sallallāhu 'alayhi wa sallam) directed us to tell the truth, even under the harshest circumstances of oppression. However, one may choose not to tell the truth when:

He is being oppressed and there is a real danger to his life if he speaks the truth. Sheikh As-Sa’di narrated the following story: "A cruel king ordered an innocent villager present in his court to be executed due to the villager's lack of manners. Hearing this, the villager began cursing the king in his native language. The king asked his minister, who understood the man's language, to tell him what the man was saying. The wise minister, instead of telling the truth, told the king that the man was sorry for his conduct and was praising his greatness and pleading for his mercy. The king was affected and therefore spared the life of the innocent villager." Sheikh As-Sa'di called this "A lie with wisdom."

To promote harmony between spouses. For example, if one's wife asks him if she is beautiful or if he loves her, there is no harm in answering in the affirmative, even if this is not the case.

While making peace between two quarrelling parties, so that the ordeal would not ignite into something worse. The mediator in such a case may falsely tell one party that the other is speaking highly of them.

To make the unbelievers realize the truth. When Prophet Ibrahim ('alayhis sallam) broke all the idols except the largest of them, the unbelievers entered the temple and saw the smashed idols. Ibrahim had placed the axe in the hand of the chief idol. The disbelievers asked: "Who broke our gods?" He said: "Ask the chief idol, he has the axe." They replied: "Do you not know that he cannot speak or act?" Ibrahim replied: "This is what I have been telling you, so worship Allāh, rather than these stones that cannot harm or profit you."

Virtues of Telling the Truth

Truthfulness is commanded by Allāh as a part of faith and is an indispensable quality of the believers. It is mentioned in over one hundred places in the Quran. Some examples are when Allāh Almighty Says:

"That Allāh may reward the truthful for their truth…" [Surah Al-Ahzab, 33:24]

"O you who have believed! Fear Allāh and be with those who are true." [Surah At-Tawbah, 9:119]

"O you who have believed! Fear Allāh and speak words of appropriate justice." [Surah Al-Ahzab, 33:70]

"The patient, the true, the obedient, those who spend [in the way of Allāh], and those who seek forgiveness before dawn."[Surah Ali-‘Imran, 3:17]

"The believers are only the ones who have believed in Allāh and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allāh. It is those who are the truthful." [Surah Al-Hujarat, 49:15]

It is not necessary to relate any prophetic traditions about the truthfulness of Prophet Muhammad (Sallallāhu 'alayhi wasallam) as his whole life was nothing but the epitome of truth. Prophet Muhammad (Sallallāhu 'alayhi wasallam) was confirmed as a truthful person even before he became a Prophet. During his prophethood, even his enemies confirmed that he was truthful and trustworthy. Some of the disbelievers would deposit their belongings with him as an indication of their trust in him.

And Allāh Almighty Knows best.


[Via Islamweb]

Monday, July 23, 2007

People of Truth

  People of Truth
Banu Salleh

In the name of Allāh, Most Gracious, Most Merciful.
All the praise and thanks is due to Allāh. May blessings and Peace be upon His Messenger.

Ibn Kathir a well known scholar in his Tafsir said Allah states that they [unbelievers and those alike] will suffer a severe, painful torment that those who see them will be amazed at how they could bear the tremendous punishment, torture and pain that they will suffer. We therefore seek refuge with Allah from this evil end and always put us as the People of Truth.


Quran Revealed the Truth

This is what Allah said: “That is because Allah has sent down the Book (the Qur'an) in truth. And verily, those who disputed about the Book are far away in opposition.” (2:176)

It means Allah has revealed Books to His Messenger Muhammad, and the Prophets before him, and these revelations bring about truth and expose falsehood. Yet, they took Allah's signs for mockery. Their Books ordered them to announce the truth and to spread the knowledge, but instead, they defied the knowledge and rejected it. The Final Messenger, Muhammad called them to Allah, commanded them to work righteousness, and forbade them from committing evil. Yet, they rejected, denied and defied him and hid the truth that they knew about him. They, thus, mocked the Ayat that Allah revealed to His Messengers, and this make them deserved the torment and the punishment.

Allah said: “That is because Allah has sent down the Book (the Qur'an) in truth. And verily, those who disputed about the Book are far away in opposition.” (2:176)

Definition of The People of Truth and Muttaqun.

Allah Says:
“It is not Birr [piety, righteousness] that you turn your faces towards east and (or) west; but Birr is the one who believes:
[1] In Allah,
[2] The Last Day,
[3] The Angels,
[4] The Book,
[5] The Prophets and
[6] Gives his wealth [sadaqah], in spite of love for it, to: [a] the kinsfolk, [b] to the orphans, and [c] to Al-Masakin (the poor), and to the [d] wayfarer, and [e] to those who ask, and [f] to set servants free,
[7] Performs As-Salah (Iqamat-As-Salah), and gives the
[8] Zakah, and
[9] Who fulfill their covenant when they make it, and
[10] Who are patient in [a] extreme poverty and [b] ailment (disease) and [c] at the time of fighting (during the battles).
Such are the People of the Truth and they are Al-Muttaqun (the pious).”
[Surah Al-Baqarah, 2: 177]

This Ayat contains much great wisdom, encompassing rulings and correct beliefs.

Al-Birr (Piety, Righteousness)

As for the explanation of this Ayat, Allah first commanded the believers to face Bayt Al-Maqdis, and then to face the Ka'abah during the prayer. This change was difficult for some of the People of the Book, and even for some Muslims. Then Allah sent revelation, which clarified the wisdom behind this command, that is, obedience to Allah, adhering to His commands, facing wherever He commands facing, and implementing whatever He legislates, that is the objective. This is Birr, Taqwa and complete faith. Facing the east or the west does not necessitate righteousness or obedience, unless it is legislated [commanded] by Allah.

This is why Allah said: “It is not Birr that you turn your faces towards east and (or) west (in prayers); but Birr is the one who believes in Allah and the Last Day,” [in 2:177]

Similarly, Allah said about the sacrifices: “It is neither their meat nor their blood that reaches Allah, but it is the piety from you that reaches Him.” (22:37)

Abu Al-'Aliyah said, "The Jews used to face the west for their Qiblah, while the Christians used to face the east for their Qiblah.

So Allah said: “It is not Birr that you turn your faces towards east and (or) west (in prayers)” (in 2:177) meaning, "this is faith, and its essence requires implementation.''

Similar was reported from Al-Hasan and Ar-Rabi' bin Anas. Ath-Thawri recited: “but Birr is the one who believes in Allah,” [in 2:177] and said that what follows are the types of Birr. He has said the truth. Certainly, those who acquire the qualities mentioned in the Ayah will have indeed embraced all aspects of Islam and implemented all types of righteousness; believing in Allah, that He is the only God worthy of worship, and believing in the angels the emissaries between Allah and His Messengers.

The 'Books' are the Divinely revealed Books from Allah to the Prophets, which were finalized by the most honorable Book (the Qur'an). The Qur'an supersedes all previous Books; it mentions all types of righteousness, and the way to happiness in this life and the Hereafter. The Qur'an abrogates all previous Books and testifies to all of Allah's Prophets, from the first Prophet to the Final Prophet, Muhammad, may Allah's peace and blessings be upon them all.

Allah's statement: “...and gives his wealth, in spite of love for it,” [in 2:177] refers to those who give money away while desiring it and loving it.

It is recorded in the Sahihayn that Abu Hurairah narrated that the Prophet said: “The best charity is when you give it away while still healthy and thrifty, that one is hoping to get rich and fearing poverty.”

Allah said: “And they give food, in spite of their love for it, to the Miskin (the poor), the orphan, and [6g] the captive (saying): "We feed you seeking Allah's Face only. We wish for no reward, nor thanks from you.'' ” [76:8, 9]

and: " By no means shall you attain Birr unless you spend of that which you love." (3:92)

Allah's statement: “...and give them preference over themselves even though they were in need of that” (59:9) refers to a higher category and status, as the people mentioned here give away what they need, while those mentioned in the previous Ayat give away what they covet (but not necessarily need).

Allah's statement: “the kinsfolk” [in 2:177] refers to man's relatives, who have more rights than anyone else to one's charity, as the Hadith supports:

“Sadaqah (i. e., charity) given to the poor is a charity, while the Sadaqah given to the relatives is both Sadaqah and Silah (nurturing relations), for they are the most deserving of you and your kindness and charity”

Allah has commanded kindness to the relatives in many places in the Qur'an.

Who deserves the Nafaqah (Spending or Charity?)

“They ask you (O Muhammad) what they should spend. Say: ‘Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin (the poor) and the wayfarer, and whatever you do of good deeds, truly, Allah knows it well.’ ” [2:215]

Muqatil bin Hayyan said that this Ayah was revealed about the voluntary charity. The Ayah means, 'They ask you (O Muhammad) how they should spend,' as Ibn 'Abbas and Mujahid have stated. Therefore, Allah explained it for them, saying:

“Say”: Whatever you spend of good must be for parents and kindred and orphans and Al-Masakin and the wayfarer,” [in 2:215] meaning, spend it on these categories or areas. Similarly, a Hadith states (that those who deserve one's generosity the most, are) :

“Your mother, father, sister, brother, the closest, and then the farthest (relatives).”

Maymun bin Mihran once recited this Ayah (2:215) and commented, "These are the areas of spending. Allah did not mention among them the drums, pipe, wooden pictures, or the curtains that cover the walls.''

Next, Allah said: “...and whatever you do of good deeds, truly, Allah knows it well.” meaning, whatever you perform of good works, Allah knows them and He will reward you for them in the best manner, no one will be dealt with unjustly, even the weight of an atom.

“Fighting is ordained for you (Muslims) though you dislike it, and it may be that you dislike a thing which is good for you and that you like a thing which is bad for you. Allah knows but you do not know.” [2:215]

Spending Money on Charity

Allah said: “And they ask you what they ought to spend. Say: ‘That which is (spare) beyond your needs.’ ”

Al-Hakam said that Miqsam said that Ibn 'Abbas said that this Ayah means, whatever you can spare above the needs of your family. This is also the opinion of Ibn 'Umar, Mujahid, 'Ata', 'Ikrimah, Sa'id bin Jubayr, Muhammad bin Ka'ab, Al-Hasan, Qatadah, Al-Qasim, Salim, 'Ata' Al-Khurasani and Ar-Rabi' bin Anas.

Ibn Jarir related that Abu Hurayrah said that a man said, "O Messenger of Allah! I have a Dinar (a currency).'' The Prophet said:

“Spend it you on yourself.” He said, "I have another Dinar.'' He said:
“Spend it on your wife.” He said, "I have another Dinar.'' He said:
“Spend it on your offspring.” He said, "I have another Dinar.'' He said:
“You have better knowledge” (meaning how and where to spend it in charity).

Muslim also recorded this Hadith in his Sahih.Muslim also recorded that Jabir said that Allah's Messenger said to a man:

“Start with yourself and grant it some charity. If anything remains, then spend it on your family. If anything remains, then spend it on your relatives. If anything remains, then spend it like this and like that (i.e., on various charitable purposes).”

A Hadith states: “O son of Adam! If you spend whatever you can spare, it would be better for you; but if you keep it, it would be worse for you. You shall not be blamed for whatever is barely sufficient.”

“To the orphans” The orphans are children who have none to look after them, having lost their fathers while they are still young, weak, and unable to find their own sustenance since they have not reached the age of work and adolescence. 'Abdur Razaq reported that 'Ali said that the Prophet said:

“And to Al-Masakin” The Miskin is the person who does not have enough food, clothing, or he has no dwelling. Therefore, the Miskin should be granted the provisions to sustain him enough so that he can acquire his needs.

In the Sahihayn, it is recorded that Abu Hurairah said that Allah's Messenger said: “The Miskin is not the person who roams around, and whose need is met by one or two dates or one or two bites. Rather, the Miskin are he who does not have what is sufficient, and to whom the people do not pay attention and, thus, do not give him from the charity.”

“And to the wayfarer” is the needy traveler who runs out of money and should, thus, be granted whatever amount that helps him to go back to his land. Such is the case with whoever intends to go on a permissible journey; he is given what he needs for his journey and back. The guests are included in this category. 'Ali bin Abu Talhah reported that Ibn 'Abbas said, "Ibn As-Sabil (wayfarer) is the guest who is hosted by Muslims.''

Furthermore, Mujahid, Sa'id bin Jubair, Abu Ja'afar Al-Baqir, Al-Hasan, Qatadah, Ad-Dahhak, Az-Zuhri, Ar-Rabi` bin Anas and Muqatil bin Hayyan said similarly.

“And to those who ask” refers to those who beg people and are thus given a part of the Zakah and general charity.

“And to set servants free” These are the servants who seek to free themselves, but cannot find enough money to buy their freedom. Refer these categories and types under the Tafsir of the Ayah on Sadaqah in Surat Bara'ah [Surah 9 in the Qur'an].

Allah's statement: “Performs As-Salah (Iqamat-As-Salah,)” means those who pray on time and give the prayer its due right; the bowing, prostration, and the necessary attention and humbleness required by Allah.

Allah's statement: “And gives the Zakah)” means the required charity (Zakah) due on one's money, as Sa'id bin Jubayr and Muqatil bin Hayyan have stated.

Allah's statement: “And who fulfill their covenant when they make it,” is similar to “Those who fulfill the covenant of Allah and break not the Mithaq (bond, treaty, covenant).” (13:20)

The opposite of this characteristic is hypocrisy. As found in a Hadith: “The signs of a hypocrite are three: if he speaks, he lies; if he promises, he breaks his promise; and if he is entrusted, he breaches the trust.”

In another version: "If he speaks, he lies; if he vows, he breaks his vow; and if he disputes, he is lewd."

Allah's statement: “. And who are patient in extreme poverty and ailment (disease) and at the time of fighting (during the battles).” means, during the time of meekness and ailment.

“...and at the time of fighting (during the battles).” means on the battlefield while facing the enemy, as Ibn Mas'ud, Ibn 'Abbas, Abu Al-'Aliyah, Murrah Al-Hamdani, Mujahid, Sa'id bin Jubayr, Al-Hasan, Qatadah, Ar-Rabi' bin Anas, As-Suddi, Muqatil bin Hayyan, Abu Malik, Ad-Dahhak and others have stated.

In addition, calling them the patient here is a form of praise, because of the importance of patience in these circumstances, and the suffering and difficulties that accompany them. In addition, Allah knows best, it is He Whom help is sought from, and upon Him, we rely.

Allah's statement: “Such are the people of the truth,” means, whoever acquires these qualities, these are truthful in their faith. This is because they have achieved faith in the heart and realized it in deed and upon the tongue. So they are the truthful, “and they are Al-Muttaqun (the pious).” because they avoided the prohibitions and performed the acts of obedience.

®srikandeh.

Wednesday, July 18, 2007

A Slanderer: A Destructive Person.

A  Slanderer: A Destructive Person.

By Abdul Malik Al-Qasim.

Prologue: The Ummah should be distinctive with the qualities of love and brotherhood, affection adorns the hearts and smiles beautify the faces. The principles among the believers are those of brotherhood and good friendship. Allah has prohibited the believers from anything that may induce enmity and hatred among them.

In the Name of Allah, Most Gracious, Most Merciful;
All praise and thanks are due to Allah, May Allah blessings and peace be upon His Messenger.

Allah Says: “O you who believe! If a Fasiq (liar – evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.” (Al-Hujurat, 49:6)

“A slanderer going about with calumnies” (Al-Qalam, 68:11)

“Not a word does he utter but there is a watcher by him ready (to record it).” (Qaf 50:18)

“Woe to every slanderer and backbiter.” (Al-Humazah, 104:1)

The Muslim Ummah is distinctive with the qualities of love and brotherhood, affection adorns the hearts and smiles beautify the faces. The principles among the believers are those of brotherhood and good friendship. Allah has said: “The believers are nothing else than brothers.” (Al-Hujurat, 49:10)

Allah has prohibited the believers from anything that my induce enmity and hatred among them: “Syaitan wants only to excite enmity and hatred between you with intoxicants and gambling, and hinder you from the remembrance of Allah and from Solat. So, will you not abstain?” (Al-Maidah 5:91)

Allah has conferred His favor upon His slaves in joining their hearts. He said: “And remember Allah’s favor on you, for you were enemies one to another but He joined your hearts together so that by His Grace you became brethren.” (Al-‘Imran, 3:103)

“HE it is Who has supported you with His help and with the believers, and He has united their hearts. If you had spent all that is in earth you could have not united their hearts, but Allah has united them.” (Al-Anfal, 8:62-63)

Every Mukallaf (competent person in complete control of all faculties) should safeguard his tongue against all kinds of loose talk except when it is evident that talking will be a means of beneficence. When talking and being quiet are both equal as a prudent measure, then the Sunnah is to abstain from speech. This is because even lawful speech may lead to unlawful or unpleasant matters. This is, unfortunately, a common practice.

Abu Hurairah (radiallahu`anhu) reported that the Prophet (sallallāhu `alayhi wa sallam) said: “Whosoever believes in Allah and the Last Day should speak what is good or be silent.”

This Hadith is clear and indisputable that a person should not talk unless what he wants to say is good and there is benefit from it. However, when he doubts whether there would be benefit or good, he should then not speak. Imam Shafi’e said: “If a person wishes to say something then he should think before he starts talking. If there is good, then he should speak, otherwise he should not.”

Definition of Nameemah (Slander)

The word Nameemah (Slander) usually refers to the act of carrying tales from one person to another. However, Nameemah is not limited only to that. It includes disclosing things that are disliked, whether by the person being told, the person being discussed, or a third party. This disclosure can be by speaking, writing, nodding, intimating (hinting), or signaling. The disclosed matters can be actions or speech, and maybe a defect in the person being discussed or not. The reality of Nameemah is to disclose a secret and expose something about someone who does not like having such thing exposed.

A person should not talk about anything that he may see in people and dislike. He should only say something if, inherent within it, it is good for a Muslim and to block a wrong or a harm. If he sees, for example, someone mistreating another’s property, then he should testify to obtain the right of the person. However, if he sees someone hiding his own property and he discloses this, and then it is Nameemah – the revealing of a secret. If what is stated is actually a fault or defect about the person being discussed, then it is a combination of Gheebah (backbiting) and Nameemah (slander).

Nameemah is carrying discussions from one to another for the intention of mischief, disclosing secrets and exposing secret matters. Buhtaan (saying something untrue about a person) about an innocent person is heavier in sin than the weight of the skies. Woe to the one who goes around telling lies about an innocent person to one in authority or others, such as that they believe him. He may bring about evil to an innocent person. Yahya Bin Aktham said: “The Nammaam (person doing the slandering) is a greater evil than a magician. The Nammaam does in one hour what a magician cannot do in one year.” It was also said, “The acts of Nammaam are more harmful than the acts of Syaitan. Syaitan acts by imagination and whispering, while the Nammaam acts face-to-face and openly.”

The Islamic Ruling on Slander

Nameemah is an abomination. It is very widely spread amongst people and very few are safe from it. Nameemah is prohibited by Ijmaa’ (consensus of the Muslim scholars). There are many clear references from the Qur’an, Sunnah and Ijma’ of the Ummah about the prohibition of Nameemah. Al-Hafiz Al- Munthiri said: “The Ummah has agreed on the prohibition of Nameemah and that it is one of the greatest sins in consideration with Allah.” Nameemah was prohibited because of the hatred and enmity that it might cause amongst Muslims.

The Dalil (evidence) On the Prohibition of Slander

Allah has said: “A slanderer going about with calumnies.” (Al-Qalam, 68:11)

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

“Woe to every slanderer and backbiter.” (Al-Humazah, 104:1)

“…and his wife too, who carries wood.” (Al-Masad, 111:4)

In reference to this Surah, it was said that she was a Nammaamah who used to carry tales to spread mischief among people. The tales were called wood because she used to spread enmity and hatred among the people just like wood spreads fire. Nameemah is a harm that affects the believers and spoils relationships amongst them. Allah SWT has said: “And those who annoy believing men and women undeservedly, they bear the crime of slander and plain sin.” (Al-Ahzab, 33:58)

Hudhaifah r.a reported that the Prophet (sallallāhu `alayhi wa sallam) said: “A Nammaam will never enter Paradise.” (Al-Bukhari and Muslim)

If the Nammaam does not enter Paradise, then his abode will be nothing but Fire, since there is nothing but Paradise or Fire. The Prophet (sallallāhu `alayhi wa sallam) is also reported to have said: “Shall I tell you about the most evil ones from amongst you?” They said, “Of course.” He said, “Those who go around with Nameemah. They make enmity between friends and they seek problems for the innocent.” (Ahmad and Al-Bukhari in Al-Adab Al-Mufrad)

Let us see what kind of retribution awaits the Nammaam in his grave. Ibn Abbas (radiallahu`anhu)said: “Allah’s Messenger (sallallāhu `alayhi wa sallam) was passing by two graves and said, ‘They (the dead laying in these graves) are being tortured not for a major sin but in fact it is a minor sin. One of them used to carry Nameemah and the other didn’t save himself from being soiled by his urine.’” (Al-Bukhari and Muslim)

Scholars have said that this Hadith means that they were being tortured for what seems to be minor sins. It has also been interpreted as meaning that a major effect is required to avoid these two sins. It has also been said that one-third of the torture in the grave is because of Nameemah. Allah SWT has prohibited going about with Nameemah because it causes enmity and hatred amongst the Muslims. While the Lord gave allowances for lying to reconcile people, and He recommended reconciliation amongst Muslims.

Allah SWT has said: “So fear Allah and adjust all matters of differences among you.” (Al-Anfal, 8:1)


Motives for Slandering

They are hidden motives that incite men to carry Nameemah from person to person, among these are the following:

1. Some are ignorant of the prohibition of Nameemah or the fact that it is a major sin that leads to a great evil, as well as causing enmity, separation amongst friends, destruction of houses, spreads malice, and causes fights amongst Muslims.

2. To get things off one’s chest, such as hatred and malice. A Nammaam does this by spreading Nameemah among friends. He criticizes the person that others like.

3. Joining – by agreeing – with a group of friends. A person tries to get closer to the group by bringing in news to them and telling them about new things about others.

4. The intention of hurting the person being discussed; such as talking to a person in authority or power with the intention of harming the person by any means.

5. To show love and loyalty to the person he tells things. He acts in a way that he did not like what was said about his friend, so he tells his friend what the people say about him.

6. Joking or “fooling around.” Many gatherings are held for only joking, laughing, “Fooling around,” and talking about others.

7. Pretending knowledge of people and their secrets and status. The person talks about someone and discloses secrets of another.

What Should Be Done with the Slanderer?

Any person to whom the Nameemah was carried and was told so and so said such and such about you or did such and such against you, etc. should do all of the following:

1. Do not believe the Nammaam because he is an evil person and his testimony is rejected. Allah SWT has said: “O you who believe! If a Fasiq (rebellious evil) person comes to you with news, verify it lest you harm people in ignorance.” (Al-Hujurat, 49:6)

2. Stop the Nammaam and advise him. He should be told how ugly and despised his actions are, for Allah SWT has said: “Enjoin people to Al-Ma’ruf (good) and forbid people from al-Munkar (evil).” (Luqman, 31:17)

3. Dislike the Nammaam for the sake of Allah. Allah SWT does not like the Nammaam, so we should dislike whom Allah dislikes.

4. Do not think bad of your absent brethren, Allah SWT has said: “O you who believe! Avoid much suspicion, indeed some suspicions are sins.” (Al-Hujurat 49:12)

5. Do not be pushed by what has been said to go and check on others and spy. Allah SWT has said: “and spy not,” (Al-Hujurat 49:12)

6. Do not accept for yourself what you have forbidden the Nammaam from doing. Do not tell his Nameemah and then say, “A person has said such-and-such.” If you do, then you become Nammaam and Mughtaab. You would then have done what you have forbidden.

Al-Hassan RA said: “Whoever carries Nameemah to you, will carry one about you.” This is an indication that the Nammaam should not be trusted in his statements or friendship but be hated. How could a Nammaam not be hated while he continues to lie, cheat, make Gheebah, envy, and spread mischief among people, and cut what Allah has ordered to be joined?

Allah has said: “The way of blame is only against those who oppress men and wrongly rebel on the earth without justification.” (Ash-Shura, 42:42)

In addition, the Nammaam is one of them. The Prophet (sallallāhu `alayhi wa sallam) is reported to have said: “The worse people before Allah on the Day of Resurrection will be those whom the people leave (undisturbed) to be away from their evil.” “The Qaati’ will not enter Paradise.” They asked, “Who is the Qaati?” He said, ‘The one who severs the bonds among the people.” (Al-Bukhari and Muslim).

This is the Nammaam. It was also said that the Qaati’ is the one who severs the bond of kinship. Mus’ab Bin ‘Umair RA said: “We believe that accepting the tale is worse than telling it. Telling it is carrying the news but accepting it is approving of it and the act, so be aware of the person conveying tales. Even when he tells the truth he is actually mean because he did not observe the honor of his brother neither did he cover his brother’s faults.”

Characteristics of the Slanderer

Allah SWT has said: “And obey you not everyone Hallaaf Mahin. A Slanderer going about with calumnies, Hinderer of the good, transgressor, sinful, cruel, and moreover base born.” (Al-Qalam, 68:10-13)

In these Verses, Allah has described the Nammaam with nine characteristics, all of which are ugly:

1. He is Hallaaf: one who swears (vows and attests) much. The person who swears too much is often an untruthful person. He suspects that people do not believe him and do not trust him so he swears to cover his lying and to convince the people.

2. He is Mahin: worthless. People do not respect him. One of the signs of a lack of respect is evident in his need to swear all the time. Being worthless or low is actually psychological characteristic that is attached to a person even if he is wealthy and powerful.

3. He is Hammaaz: a slanderer. He criticizes and insults people using words or signals in their presence as well as in their absence.

4. He goes about with calumnies – (misrepresentations and vilifications). He spreads Nameemah to harm people and create enmity amongst friends. Only one who is low and evil does such nasty acts.

5. He is an obstacle for good that in that he hinders it only for himself and for others.

6. He is a transgressor as he violates the truth and justice.

7. He is a sinner, for he does not care about committing sins and performing that which has been prohibited.

8. He is cruel, harsh, rough and hard – a personality that people do not like or accept.

9. He is Zanim: a bastard, Abdullah Bin Al-Mubarak said: “An intelligent son who doesn’t hold his tongue.”

The Two-Faced

Nameemah is the person that instigates two people who have enmity between themselves. He tells everyone what he or she would like to hear. He does not talk but only made enmity between the two people seem right to both of them, then he is one of with two tongues. If he promises everyone of them that he will be with him on his side or if he praises everyone for the enmity to the other, or he praises one of them then leaves and criticizes him, then he is double faced person. A person should either be quiet or praise the person who has the right. He should praise him in his absence or presence as well as in front of his opponent. The Prophet (sallallāhu `alayhi wa sallam) is reported to have said: “Whoever has two faces in this world, will have tongues of fire on the Day of Resurrection.” (Related by Abu Dawud, but the Sanad for this Hadith is not sound).

The Prophet (sallallāhu `alayhi wa sallam) is also reported to have said: “You will find that the worst of Allah’s slaves on the Day of Resurrection is the two faced person. He comes to some people with one face and to others with another face.” (Bukhari and Muslim).

Abu Hurairah (radiallahu`anhu) narrated that the Prophet (sallallāhu `alayhi wa sallam) said: “You find people like metals (in their qualities). The best of them during the days of Jahiliyyah are the best when they enter Islam if they understand Islam. The worst people are the ones who do not accept Islam. You will find the worst among people the two faced person. He comes to some people with one face and to the others with another face.” (Al-Bukhari and Muslim).

It was narrated that Hammad Bin Salamah said: “A man sold a boy-slave to another person. He told the buyer that the slave is with no defects except that he was Nammaam. The seller did not think much of it when he bought him. A few days later, the slave said to the wife of his master, ‘Your husband does not love you and he intends to have marital relations with a maid. Do you wish that he would have affection for you?’ She said, ‘Yes.” He said to her, ‘Take a razor and cut some hair from the bottom of his beard when he goes to sleep.’ He then went to the husband and said, ‘Your wife has established a relationship with another man and she intends to kill you. Do you want to check on this yourself?’ His master said, ‘Yes.’ The slave said, ‘Then present in her presence that you’re sleeping.’ Therefore, the man did and his wife came with a razor to cut some hair from his beard. The husband opened his eyes and thought that she was coming to kill him for real. He took the razor from her and killed her. Her family came and killed him. The family of the man then came and a feud began between the two groups.”

This is the two faced person. He conveys tales against you as he does to you, so do not trust the evil plots from the cunning two-faced person. (Poetry)

Jewels from the Sayings

Be aware, that Buhtaan against an innocent person is heavier in its sin than the weight of the skies. Safety is in silence and it should be the rule. To be quiet and at the right time is the quality of true men. In addition, to speak at the appropriate time is the noblest of all characteristics. The following are some sayings and actions of the Salaf:

1. A Man from the Salaf visited his brother. His brother conveyed Nameemah to him about a friend of his, so he told his brother: “My brother, you have made a long Gheebah and caused me three offenses: made my brother disliked to me, made my heart think about what you said; and made me suspect your honesty.”

2. A Nammaam sent a letter to As-Saahib Bin ‘Abbad, encouraging him to take some of the money from an orphan because it was too much. As-Saahib wrote on the back of the letter: “Nameemah is ugly and evil even when it is true. If you meant to advise me by writing to me, then, be assured that your loss is better than the profit. I ask Allah for refuge from accepting a tale from a dishonored person about another with a blameless record. If you were not in your old age, we would have treated you with your intention. So avoid the same, for Allah knows the hidden and unseen. May Allah cover the dead with His mercy and support the orphan with patience. The money is increased and blessed by Allah and the conveyer of Nameemah is cursed by Allah.”

Bakar binn Abdullah is reported to have said: “Always does something where if you do it and you’re right then you will be rewarded and if you are wrong you will not be punished. And avoid doing something where if you are right you will not be rewarded and if you are wrong you will be punished.” They asked, “What is that thing?” He said, “Ill suspicions of people; if you are right, you will not be rewarded; but if you are wrong, you are sinners.”

Muhammad Bin Ka’ab was asked what qualities are low and not fitting for a believer. He said: “Talking too much, uncovering the secret and accepting the sayings of everyone.”

A man said to ‘Amr Bin ‘Ubayd, “A man has been saying bad things about you.” ‘Amr said to him: “Listen! You have not honored the sitting in this man’s company because you conveyed to me his speech. Further, you did not consider brotherly rights when you informed me about what I dislike about my brother. However, inform him that we are all dying. The grave will surround us all and the Day of Resurrection will collect all of us. And Allah will judge amongst us, He is the Best of judges.”

It was narrated that a person once came to ‘Omar Bin ‘Abdul-Aziz (rahimallah) and mentioned something about another man. ‘Omar is reported to have said: “If you wish, we will look into your claim. If you are lying then you are among the people mentioned in this Verse. “If a Fasiq (rebellious evil) person comes to you with news, verify it.” (Al-Hujurat, 49:6)

If you are telling the truth then you are among the people mentioned in this Verse: “A slanderer going about with calumnies.” (Al-Qalam, 68:11)

“But if you wish, we would forgive you.” The man then said, “I want to be pardoned O Chief of the Believers. I promise I will not do such a thing again.”

Luqman said to his son: “My son I admonish you with qualities that if you hold to, you will always be honored as the head of your people: be good (have good manners) with the near and far; do not lose your temper with the respected people; protect your brothers and their honor; and join your kin. Have your brothers and relatives trust about you that you would not accept any tales from any person who intends to deceive you and corrupt the relationships. Take friends in a way that if you leave them, you will not say badly about them, neither will they say badly about you.”

Nameemah is based on Kidhab (lying), Hasad (envy), and Nifaaq (hypocrisy). These three are pillars of lowliness and depravity. Others have said that if what a Nammaam has conveyed to you was true, and then are informed that this Nammaam was more daring to tell you the bad thing about you. The one that said it to the Nammaam should be entitled more of your patience since he did not confront you with the criticisms.

A man came to Suleiman Bin Abdul-Malik and Suleiman reportedly said to him: “I was told that you have said bad things about me.” The man said, “I have not done or said anything.” Suleiman then said, “The one who told me is truthful.” Upon that Az-Zuhari, who was in the company of Suleiman said, “The Nammaam is never truthful.” Suleiman then said, “You are right.” Then he said to the man, “Go in peace.”

The friends of a Nammaam are never safe from his scorpions (stings). Neither can he be safe from his snakes (bites). The Nammaam is like the flood at night, No one knows where it came from and how it can be avoided. He humiliates the covenant in the way he breaks it. In addition, he humiliates love in the way he kills it. (Poem)

The Cure for Slander

Allah SWT has conferred His favor upon His slaves by joining their hearts together and uniting them. He has said: “And remember Allah’s favor on you, for you were enemies one to another but HE joined your hearts together, so that by His Grace, you became brethren.” (Al-‘Imran, 3:103)

“The believers are nothing else than brothers.” (Al-Hujurat, 49:10)

Anyone who goes around igniting the Fitnah and enmity among the believers, is indeed transgressing against Allah’s limits, and falling in His disobedience.

“Syaitan wants only to excite enmity and hatred between you with intoxicants.” (Al-Maidah, 5:91)

If a person wishes to treat his tongue for Nameemah then he should occupy his tongue and time with the remembrance of Allah and anything else that is useful. He should always remember the following:

1. Not to incite the wrath of Allah and His Wrath and Punishment by talking about others.

2. Think of the great corruption of hearts and friendship caused by Nameemah.

3. Remember the Verses and Hadith about Nameemah and hold his tongue.

4. Spread love amongst Muslims. He should mention their good qualities and honor them in their absence.

5. Know that safeguarding his tongue is one of the means for entering Paradise.

6. Know that anyone who looks for the faults of people, Allah will expose his faults even if he hides within his home.

7. Be with righteous companions who command the good and get together for good.

8. Be certain that those he talks about and dishonors today, will be his opponents on the Day of Judgment.

9. Remember death and that short life within this world. Death is very near, and the Second Life is so close.

The Nammaam should be hated and distrusted. He should not be taken as a friend, because he does not fear Allah and does not respect and guard the honor of Muslims. He likes division and dissension. So do not let the Nammaam pollute your meetings and make dirty your hearing with sins and shameful things. You should command him to do good and prohibit him from evil. Scold him harshly and explain to him how what he is saying and doing is bad and evil. Do not pay attention to him and ask Allah to make you free from any responsibility for his actions.

May Allah protect our tongues, hearing, and sight.

[Via Ummnuruh;translated by Sami Ayyub; Mrs. Vivian Taylor Ayyub (Florida, USA) Darussalam 1998]