My sister-in-law has cast a spell of black magic

Dear Islamic brothers! Problems like diseases in your household, worries and unemployment tend to make people think that maybe somebody has cast black magic on us. Then a fake ‘Bābā Jī’ (those who give Ta’wīż [amulets] etc.) is usually contacted, and coincidentally if the ‘Bābā Jī’ says that one of your close relatives has cast black magic on you, then usually, the sister-in-law or the daughter-in-law gets the blame. Sometimes, these ‘Bābā Jīs’ also reveal the first alphabet or even the whole name of the person who has performed black magic. Yet at other times [voodoo] dolls, made from lentil flour, with needles poked into them and/or amulets are discovered in the house, and then the people blindly trust these ‘Bābā Jīs’. This causes a lethal chain of backbiting and laying accusations within the family which eventually leads to the once happy family being shredded to pieces.

Remember! Without proper evidence under Islamic law, merely based on the statement of a fortune teller or a ‘Bābā Jī’, you cannot accuse anyone by saying, for example ‘our sister-in-law casts black magic on people’. This allegation is Ḥarām and can lead to the fire of Hell. On the other hand, if somebody had actually performed black magic secretly and you come to know about it, even now, if you reveal this fact to someone, without a valid cause under Islamic law, then you have fallen into backbiting. Let it be known that the statements of ‘Bābā Jis’ and fortune tellers are not considered as valid proof under Islamic law.

If a doll with needles is discovered in the home...

Evil whisper: Why is it not proof under Islamic law when the ‘Bābā Jī’ told us the name and informed us about the doll with needles? Is ‘Bābā Jī’ a liar?

Answer to this evil whisper: Not to accept something as a lawful proof is different from considering someone a liar. For example, if two witnesses were required for a particular case, but there was only one witness, then the testimony of this witness will be rejected, even though he is a righteous, pious person, or even if he is a saint. This does not mean that the judge thinks that the witness is a liar. The judge is just fulfilling the requirements of a witness as established in the sacred Islamic law.

Similarly, we are not claiming that the ‘Bābā Jī’ is a liar, what we are merely saying is that the Bābā Jī’s statements are not sufficient to accuse someone of magic according to Islamic law. Therefore, even if the ‘Bābā Ji’ informed you about the doll etc. and afterwards you found it, is still not sufficient under Islamic law to claim that a certain relative had a magical spell cast on you.

 

How can Bābā Jī be wrong when he doesn’t even ask for money?

Evil whisper: Bābā Jī does not even ask for money for his amulets etc. so how can he be wrong?

Answer to evil whisper: This line of work is such that those who do not ask for money often have better incomes than those who ask for money for their services, because people tend to turn away from those who keep asking for money. The Lion of Allah, the blessed companion Sayyidunā ‘Alī کَـرَّمَ الـلّٰـهُ تَـعَـالٰی وَجۡـھَـهُ الۡـکَـرِیۡم has stated that when a calf sucks excessively on the udder, the mother cow pokes the calf with its horns. (Mukāshafa-tul-Qulūb, pp. 220)

Furthermore, people are not aware of the real situation and therefore, they usually draw closer to those ‘Bābā Jīs’ who do not ask for money for their services. Then these ‘Bābā Jīs’ get more invitations for feasts and more monetary gifts, and along with these, they also get more respect and more popularity. People do not hesitate in spending millions for their publicity, especially those who have love for fame. This is commonly seen at the time of general elections in democratic countries.

There is no flaw in the sacred Islamic law. Remember! Islamic courts settle cases based on Quran and Sunnaĥ; they are not decided because of knowledge attained through Istikhāraĥ, demons or jinns.

We found a Ta’wīż [amulet] under our pillow

Evil whisper: If a Ta’wīż [amulet] is found under the pillow or from the pockets of the daughter-in-law or the sister-in-law’s dress, then would this not be a sufficient proof under Islamic law?

Answer to evil whisper: This is still not a proof under Islamic law. There must be some reasonable proof to call this Ta’wīż a part of the black magic spell. It is quite possible that the daughter-in-law or the sister-in-law is using this Ta’wīż for her own health or for any other personal issue. Supposing it is proven that the Ta’wīż is being used for black magic, even then how would you prove that she brought it to cause harm to you? This could be a satanic action in which a mischievous jinn might have placed a Ta’wīż under the pillow, or in someone’s pocket to cause conflicts amongst family members.

 

Don’t call someone a drunk, based on the smell of his breath

A summary of the saying of Ḥujjat-ul-Islam, Sayyidunā Imām Muhammad Bin Muhammad Ghazālī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَالِی is as follows: If someone’s breath smells like alcohol, he cannot be punished for drinking alcohol because it is possible that he might have just rinsed his mouth with alcohol or that someone might have forced him to consume alcohol. Therefore, this Muslim should not be suspected of drinking alcohol (merely based on the smell of his breath and he should not be considered a drunkard). (Iḥyā-ul-‘Ulūm, vol. 3, pp. 186)

What is evidence under Islamic law?

In our example above, if the person accused of carrying out black magic, admits in a state of complete consciousness that she has done it, or has it done, then this would qualify as evidence under Islamic law. If she denies it, you would need two male witnesses, or one male and two female witnesses to testify that they saw her with their own eyes, casting a spell. If such witnesses are not available and the accused person swears that she did not get the magic done then it is necessary to consider her as truthful.

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

You stole!

Remember, while you are cross-questioning or accusing the daughter-in-law, if she does not admit to any wrongdoing, then Satan may tempt you to say statements like ‘now  that she’s been caught, she has no choice but to deny any wrongdoing’, ‘to safeguard one’s reputation one can easily swear a false oath; that is why she is lying and swearing an oath upon that lie’.

For the sake of Allah عَزَّوَجَلَّ, please try to understand the importance of the honour of a believer. To persuade you, here is a Ḥadīš narrated by Sayyidunā Abū Ĥurayraĥ رَضِىَ اللهُ تَعَالٰی عَـنْهُ: The Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated that Sayyidunā ‘Īsā عَـلٰى نَبِيِّنَا وَعَـلَيْهِ الصَّلٰوةُ وَالسَّلَام saw a person committing theft; and said to him: ‘You are stealing!’ He replied, ‘No, of course not! I swear by Him except Whom there is none worthy of worship.’ Thereupon Sayyidunā ‘Īsā عَـلٰى نَبِيِّنَا وَعَـلَيْهِ الصَّلٰوةُ وَالسَّلَام said, ‘I believe in Allah عَزَّوَجَلَّ and I withdrew what I said.’(Ṣaḥīḥ Muslim, pp. 1288, Ḥaḍīš 2368)

 

…My eyes were mistaken

اَللّٰهُ اَكۡبَر! Did you see the noble treatment given by Rūḥullāĥ, Sayyidunā ‘Īsā عَـلَيْـهِ الـسَّـلَام to the person who took an oath! The renowned commentator of the Quran, Muftī Aḥmad Yār Khān Na’īmī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated while trying to describe the emotions of Sayyidunā ‘Īsā عَـلٰى نَبِـيِّـنَا وَ عَـلَيْـهِ الـصَّلٰوة ُ وَالـسَّلَام: I consider you truthful based on you taking an oath by the name of Allah عَزَّوَجَلَّ. A believer can never take an oath on a lie in the name of Allah عَزَّوَجَلَّ, because the believer has the respect of the name of Allah عَزَّوَجَلَّ in his heart. I assume that I must have got the wrong impression and that my eyes must have been mistaken.

(Mirāt-ul-Manājīḥ, vol. 6, pp. 623)

May Allah عَزَّوَجَلَّ have mercy on him and forgive us without accountability for his sake!

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِہٖ وَسَلَّم

Method of repentance & forgiveness  

I think this narrative should be sufficient to clarify the issue. In such circumstances, patience is the key, otherwise it will be very hard to save yourself from sins like backbiting, having negative opinion and laying false allegations.

If somebody had made the mistake of accusing others of performing black magic, without a valid cause under Islamic law, then they should plead to Almighty Allah عَزَّوَجَلَّ for forgiveness. Furthermore, they should also fulfil all the requirements of repentance and they should request for forgiveness from the person who was accused, like the daughter-in-law or the sister-in-law. Just a mere ‘sorry’ will not suffice. The way you blatantly disgraced her and hurt her feelings, now, with the same degree of humbleness, plead for forgiveness with your hands folded in humility. You must keep appealing for forgiveness until they whole-heartedly forgive you. Furthermore, you must also admit to all the people you had told that you were falsely accusing her. It is definitely true that your ego will not agree for forgiveness. It depends entirely upon you whether you decide to bear a small amount of shame in this world, or whether you become worthy of being punished and disgraced in a much greater amount in the Hereafter.

 

Remember! Satan will make it difficult with various different excuses and will flood you with satanic whispers like ‘it will go to her head; she will become fearless; she will just take control of the house; we will all be disgraced etc.’ Do not pay any attention to these satanic whispers and to please Allah عَزَّوَجَلَّ, act upon the ruling of the sacred Islamic law. اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, you will see its benefits for yourself. Allah عَزَّوَجَلَّ forbid, even if she was at fault, then by the blessing of your gracious manners اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, she will begin to have good feelings for you.

Driver’s life was saved

Here is a summary of the statement of an Islamic sister from the area of Nayabad      (Bāb-ul-Madīnaĥ, Karachi), which she narrated under oath: My brother used to work as a driver in Riyadh, Arabia. Then one day, he suffered a severe accident and he fell unconscious. He had suffered multiple brain injuries and there was no hope for his survival. We were helpless because we could not even go to visit him. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, I used to attend the Islamic sisters’ weekly Ijtimā’ organized by Dawat-e-Islami - a non-political propagational movement of Quran and Sunnaĥ. I informed a local sister at the Ijtimā’ about my concern for my ill brother. She consoled me and advised me to attend the weekly Ijtimā’ regularly and to make Du’ā there.

اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, by the blessings of the supplications made during the Ijtimā’, my brother started talking in just three months. Doctors were stunned at his recovery despite his numerous injuries and his slim chances of survival. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, that strengthened my faith even further in the blessing of the Ijtimā’.

Ay Islāmī beĥno kabĥī cĥořnā mat

Maṣāyib ko daygā bĥagā Madanī Māḥaul

Tū parday kay sātĥ Ijtimā’āt mayn ā

Tayrī daygā bigřī banā Madanī Māḥaul

Problems solved, your worries will dissipate

My Islamic sisters never leave the Madanī environment

Attend the Ijtimā’ with whilst fully covered

Complications will be set straight due to the Madanī environment

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Mercy rains down on the Sunnaĥ-inspiring Ijtimā’

اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, the Du’ā made in the Ijtimā’ are surely accepted because in these gatherings, there is the Żikr of Allah عَزَّوَجَلَّ and the Żikr of His Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Sayyidunā Imām Sufyān Bin ‘Uyaynaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated: عِنۡدَ ذِكۡرِ الصّٰلِحِيۡنَ تَنَزَّلُ الرَّحۡـمَةُ i.e. The mercy of Allah descends during the remembrance of the pious. (Ḥilyat-ul-Awliyā,      vol. 7, pp. 335, Raqm 10750) When mercy is showered during the remembrance of Allah’s beloved people, why will it not rain down during the remembrance of Allah عَزَّوَجَلَّ and His Most Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم? Therefore, why wouldn’t our supplications be answered when the mercy of Allah عَزَّوَجَلَّ is showering down? Sayyidunā Abū Ĥurayraĥ and Sayyidunā Abū Sa’īd رَضِىَ الـلّٰـهُ تَعَالٰی عَـنْهُمَا have stated, ‘We were present in the blessed court of the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and he صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said: ‘Angels surround the group which sits to remember Allah عَزَّوَجَلَّ, mercy covers them, Sakīnaĥ (tranquillity) descends upon them, and Allah عَزَّوَجَلَّ mentions them in front of the angels.’ (Ṣaḥīḥ Muslim, pp. 1448,         Ḥadīš 2700) It is stated in Mirāt-ul-Manājīḥ, volume 3, page 305: In this Ḥadīš, Sakīnaĥ either refers to special angels, or the enlightenment [Nūr] of the heart, or the tranquillity and harmony of the heart.

What is Żikr?

The chanting of ‘اَللّٰه هُو’ and ‘حَق هُو’ is indeed a form of Żikr. However, reciting the Quran, reciting Ḥamd and praising Allah عَزَّوَجَلَّ; supplications and Munājāt, reciting Ṣalāt upon the Prophet, Na’at and Manqabat, Khuṭbaĥ, sermons, discourses, Dars sessions, Sunnaĥ-inspiring speeches, etc. are all forms of Żikr. Undoubtedly, Dawat-e-Islami’s Sunnaĥ-inspiring Ijtimā’ is also included in the fold of Żikr.

Sāray ‘ālam ko ĥay Tayrī ĥī justujū

Jinn-o-ins-o-malak ko Tayrī ārzū

Yād mayn Tayrī ĥar aik ĥay sū basū

Ban mayn waḥshī lagātay ĥayn zarbāt-e-ĥū

Only You are the centre of the entire universe’s yearning

You are the jinns’, the humans’, and the angels’ longing

Everyone in every corner is busy in remembering

‘Ĥū’, in the wilderness, is the animals’ chanting

اَلـلّٰـهُ   اَلـلّٰـهُ  اَلـلّٰـهُ  اَلـلّٰـهُ

 

Issue of backbiting against an entire nation

On page 173 of Baĥār-e-Sharī’at, volume 16 [the 312-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is stated: Backbiting against the entire population of a particular town or city is not considered as backbiting. For example, saying something like ‘the people from there are such-and-such’. This is because such statements are usually intended against some people associated with that town or city and their specific details are not mentioned. It would be classified as backbiting if the sentence was targeting a particular person or a particular group and the people mentioned were recognized or if the sentence was intended to speak ill of each and every person from there. (Durr-e-Mukhtār, vol. 9, pp. 674)

Imitating a disabled person

Imitating a crippled person, or for that matter, imitating any specific Muslim’s shortcoming also falls under backbiting. In fact, it is worse than backbiting with words, because imitating the actions of others also provides a visual for better understanding, than words alone.

Backbiting without naming names

Backbiting without mentioning the name of the other is not considered a sin, but if the person listening is able to guess the person being discussed, then it is backbiting.

I can say it to his face!

The one who holds this notion or claims that he ‘can say it to his face’ cannot save himself from sin because the key reason behind backbiting being Ḥarām is that backbiting causes grief to a Muslim. If you say it to his face, this will hurt his feelings even more and thus it would be a bigger sin. Even if the person who was being disgraced starts laughing that does not mean that he is happy listening to his shortcomings being attacked. It is natural that an individual feels happy when he is being praised, and obviously no one rejoices upon hearing his own shortcomings. This laughter is just a ‘cover-up’. The person laughs to cover up his true emotions when in reality he is hurting inside.

 

Backbiting by hinting

One can also indirectly backbite against someone, for example, somebody mentions        a negative thing about someone and the other replies: ‘اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, I am not like that.’ This phrase is also a form of backbiting because it implies that the other person is in fact like that.

If I say something, it will be backbiting

If two people started talking about a Muslim and one said: ‘If I say something about him, according to what I know, it will be backbiting.’ The one who says this phrase or any similar phrase has already committed backbiting because by his style of conversation he has attacked that person’s reputation. Let me present fourteen additional examples in the same context:

1.         May Allah عَزَّوَجَلَّ forgive us! What can I say about him!?

2.         What we can say about him?! We can only pray for him.

3.         It is not my responsibility to make him understand. Once he has made a decision, he will not listen to anyone.

4.         Nowadays, he is just out of his mind.

5.         Brother! I gave up on him. He never listens to me.

6.         When he is in need, he agrees with everything I have to say and afterwards he acts as if he does not even know me.

7.         He is at the door... he probably needs something.

8.         I tried to stay away from him, but he sticks to me like glue.

9.         I tried to get him away, but he does not budge.

10.     He does not care about anyone.

11.     Oh no! That cursed individual has arrived.

12.     He turned out to be a fool.

13.     This is not for him; he is a very simple-minded person (the word ‘simple’ often implies that he is unwise and stupid).

14.     He was trying to be so sweet.

 

One circumstance when lying is permissible

One major problem in backbiting is that when backbiting is committed in front of another person, the person being targeted is disgraced in the eyes of the person listening to this backbiting. Islamic law does not tolerate one Muslim being degraded in front of another. In fact, in some instances, it is even permissible to lie in order to safeguard the honour of a Muslim. Safeguarding the life, wealth, respect and honour of a Muslim is highly regarded in the religion of Islam.

On page 161 of Baĥār-e-Sharī’at, volume 16 [the 312-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is stated: If somebody secretly performed a shameful act and then he was asked, ‘have you done this?’, then it is permissible for him to deny it because publicizing his act will be a sin in itself. Likewise, if one is aware of a secret of a Muslim brother, he can deny that too. (Rad-dul-Muḥtār, vol. 9, pp. 705)

Sharaf Hajj kā day day chalay Qāfilaĥ pĥir

Mayrā kāsh! Sūay Ḥaram Yā Ilāĥī

Dikĥā day Madīnay kī galiyān dikĥā day

Dikĥā day Nabī kā Ḥaram Yā Ilāĥī

Grant me the honour of Hajj pilgrimage, Yā Allah

I am longing that I leave with my Qāfilaĥ

Show me the streets of Madīnaĥ

Take me to the Masjid of the Prophet, Yā Allah!

It is not permissible to allow yourself to be disgraced

There is great importance for the honour of a Muslim. It is impermissible [under Islamic law] for a person to disgrace even himself. This is why it is necessary to act upon all the laws of the country one lives in as long as they do not contradict the teachings of Quran and Sunnaĥ, especially those laws, which if could lead a person to sins or personal humiliation if not followed. For example, driving a car or motorcycle without the valid driver’s license is not permissible according to Islamic law, because if you are caught driving without it then there is a possibility of being humiliated and a strong likelihood that you may have to lie, break promises or bribe someone. Therefore, to safeguard yourself from several sins that might make you worthy of the fire of Hell, obtain the correct driver’s license and make sure you carry it with you when you drive.

 

My master, A’lā Ḥaḍrat, Imām-e-Aĥl-e-Sunnat, Maulānā Ash-Shāĥ Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has stated on page 183 of Fatāwā Razawiyyaĥ, volume 21: According to the Ḥadīš, it is Ḥarām for one to allow himself to be punished and humiliated without any Shar’ī reason.

In volume 29, on pages 93 and 94, he رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has further written: It is narrated in a Ḥadīš, ‘Without being compelled, whoever presents himself to be disgraced willingly is not from amongst us.’ (Al-Mu’jam-ul-Kabīr, vol. 1, pp. 147, Ḥadīš 471) Therefore, it is essential for us to guard our honour.

Mujĥay Nār-e-dozakh say ḋar lag raĥa ĥay

Ĥo mujĥ nātuwān per karam Yā Ilāĥī

Sadā kay liye ĥo jā rāzī Khudāyā

Ĥamayshaĥ ĥo luṭf-o-karam Yā Ilāĥī

I am scared of the blazing fire of Hell

Have mercy on this body so frail

Allah! Stay pleased with me always

Enjoin Your special favour & mercy on me endless

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

The proper way of asking someone to make Du’ā

When some people send small notes or letters to request someone to make Du’ā for them, they disclose their indecent actions. May Allah عَزَّوَجَلَّ grant us refuge from such evil. Not only this, sometimes, they also write inappropriate things about their mothers and sisters as well. For example, they write that their mother, sister, daughter, or daughter-in-law has had illegitimate relations with another man. The irony of the matter is that even Islamic sisters do not take precautions when writing such Du’ā requests. They do not realize how many people read those letters and what suspicions arise in their hearts.

 

Some sisters write ‘my husband or father does not have a job; they stay home all day and get into arguments’. Others write ‘my mother-in-law or sister-in-law is oppressive towards me, my brother is a gambler, my sister ran away with someone, my brother is in love with some girl, my son drinks alcohol, my daughter wears fashionable clothes which do not conceal her body properly etc.’

Instead of providing all the intricate details of your problem, it seems more appropriate to request for Du’ā in ambiguous and unspecific words. For example, instead of saying ‘my son/husband/father is a gambler/alcoholic’, you could use words which neither reveal the identity of the person nor his evil practices, for example ‘one of my close relatives is involved in a bad habit. Please make Du’ā that he leaves it’. Similarly, instead of saying ‘my daughter/sister ran away/is in love with someone’, you could request for Du’ā by saying ‘one of my relatives is involved in a habit which is inappropriate to discuss, please make Du’ā for them’.

The benefit of requesting in this manner is that you have not pinpointed the person involved in the evil act and thus you have eliminated all possibilities leading to backbiting. Secondly, you safeguarded yourself from discussing their sins and avoided using indecent language.

If someone mentions an evil act or shortcoming of a particular person with the intention of requesting Du’ā, this is not classified as sinful backbiting. This backbiting would only be considered sinful when the shortcoming of the person is mentioned with the intention of degrading him.

The proper method of discussing problems with a doctor

Although it is permissible to discuss one’s issues and problems with a doctor or a Muslim spiritual healer [‘Āmil] with the intention of getting treatment, even then if it is at all possible to discuss the problem without pinpointing the person who is suffering, then one should do so. For example, instead of saying ‘my son has the habit of drinking’. It is better to say ‘one of my relatives has a habit of drinking’. If revealing the name of the person or revealing one’s own shortcomings is unavoidable, then make sure that you reveal this information only to the doctor or the ‘Āmil, and without a permissible reason, no one else should hear or find out the details.

 

Expert doctors usually talk to their patients in private in their rooms, but I wonder why they usually fall into the sin of having an inappropriately dressed female assistant in the same room. I have had to go (to the doctor) a few times and even though I did not have anything private to discuss, I requested him to send the nurse outside the room in order to safeguard my eyes. Everyone should also abide by the sacred Islamic law.

Method of protecting privacy at the desks of Rūḥānī ‘Ilāj                  [spiritual treatment]

Question: Dawat-e-Islami’s Majlis Maktūbāt-o-Ta’wīżāt-e-‘Aṭṭāriyyaĥ [the Majlis for letters and amulets of ‘Aṭṭār] sets up several desks nationally and internationally to provide spiritual treatments. Many suffering people stand in lines, discuss their problems, and get spiritual treatments free of charge. Of course, they too have secrets but it is impossible for us to provide such privacy for every one of them. What should we do?

Answer: It is indeed a virtuous act to help the Ummaĥ of the Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, but it is also necessary to keep this righteous Madanī activity free from all sins. It should never happen that whilst performing righteous acts, someone falls into sins and strictly forbidden acts, potentially leading him to the fire of Hell. It is essential to take certain measures to ensure that others cannot hear the conversations at the desks. For example, a barrier could be placed near the desk at such a distance that the people in the line cannot hear the voices and only the person who has his turn should come forward.

Only one person should be sat to listen to their problems and he should be someone who has the fear of Allah عَزَّوَجَلَّ and the passion to safeguard the secrets of his fellow Muslims. He should not have an assistant with him listening to the person’s problems without a valid cause under Islamic law. In addition, there should be a banner or a board displayed prominently above the desk so that people in the line can read it easily. The message displayed on this board should also be announced from time to time. The message should have the following information written on it:

Molten lead will be poured into the ears

In order to get spiritual treatments, people have to discuss their problems; therefore, others should refrain from listening to any conversation at the desk. This saying from the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم serves as a warning to all of us, ‘On the Day of

 

Judgement, molten lead will be poured into the ears of the one who listens to the speech of people who do not like for him to listen to them or they want to keep their conversation a secret.’ (Ṣaḥīḥ Bukhārī, vol. 4, pp. 423, Ḥadīš 7042)

The renowned commentator, Muftī Aḥmad Yār Khān Na’īmī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated while explaining the above Ḥadīš that on the Day of Judgement, lead will be heated and poured into the ears of the person who secretly listens to other people’s secret conversations. This Ḥadīš is self-explanatory and needs no clarification. In fact, such a person will indeed be punished on the Day of Judgement because he is a thief of secrets.

(Mirāt-ul-Manājīḥ, vol. 6, pp. 203)

(Please do not write the explanation of the Ḥadīš on the banner or board as it might make it too long. However, you can have it printed out on handouts etc.)

For doctors and ‘Āmils

Question: Sometimes we have to tell our secrets to doctors, herbal doctors, Muslim spiritual healers [‘Āmils], social workers and political leaders in front of other people.  Please provide some Madanī pearls regarding this.

Answer: One must always endeavour to save himself from falling into sins and must inspire others to refrain from sins as well. Therefore, these individuals must also come up with a method whereby people’s secrets are not revealed to others. If they feel it appropriate, they should also arrange for a banner or a board to be placed where they meet people and they should replace the words ‘at the desk’ with appropriate words for example ‘with Pīr Sahib’, ‘with Bābā Ji’, ‘with the doctor’ etc.

Ghībaton say bachūn, chughliyon say bachūn

Ĥo nigāĥ-e-karam, Tājdār-e-Ḥaram

Bad kalāmī na ĥo, yāwaĥ goī nā ĥo

Baulūn mayn kam say kam, Tājdār-e-Ḥaram

From backbiting and tale-bearing may I refrain

May I be blessed in this manner, O Prophet of Raḥmaĥ

From foul language and useless chatting, may I abstain

May I talk less, O Prophet of Raḥmaĥ

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

12 Permissible cases of backbiting

1.         Mentioning the false beliefs of deviants.

2.         To save others, it is permissible to backbite against a person whose evil actions could cause them harm. Nevertheless, we can only advise others about his wickedness, which is likely to cause harm to others to safeguard the Muslims from his fraud, for example, we can point out the defective products of the trader who sells contaminated goods. It is Ḥadīš of the Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم: ‘You save yourselves from the conversation of evil-doer, but when will people recognize him? Talk about the evil habits which the evil doer possesses so people can save themselves.’

(Sunan Kubrā, vol. 10, pp. 354, Ḥadīš 20914)

3.         When asked for advice about choosing a person as a business partner or for marriage, then it is permissible to reveal only those shortcomings etc. that could be detrimental to the other.

4.         When filing a complaint in court or to a police officer in order to seek justice, it is permissible to backbite. For example, to say he stole from me or caused me harm etc.

5.         With the intention to correct a wrongdoer it is permissible to complain to a person who is in a position to set things right. For example, one can complain about Murīds [disciples] to his Pīr [spiritual guide], about a son to his father, about a wife to her husband, about subjects to their king and about students to their teacher.

6.         It is permissible to mention a person by name to obtain an official religious verdict [Fatwā]. Despite this, it is still better to replace the actual names with other names like Zayd and Bakr, when asking a Muftī for a legal opinion. (Baĥār-e-Sharī’at, vol. 16, pp. 177)

Calling someone deaf or dumb to distinguish him when needed

7.         If a person has a physical defect (e.g. being blind, being fat) and if he is recognized by that feature, [it is permissible to] associate his physical defect with his name in order to distinguish him. However, if he can be recognized just by his name without mentioning his physical defects, then that would be better. For example, if Zayd is

 

fat then if he can be recognized by his full name or as the son of so-and-so then one should refrain from calling him fat.

It is stated in Riyāḍ-uṣ-Ṣāliḥīn that if somebody is widely recognized by the title of crippled, deaf, blind or cross-eyed then it is permissible to call them by such a title just to identify them. If the intent is to point out their defect to criticize them, then it is not permissible. If it is possible to recognize them without associating their physical defect with their name, then this is better. (Riyāḍ-uṣ-Ṣāliḥīn, pp. 404)

It is stated on page 178 of Baĥār-e-Sharī’at, volume 16 [the 312-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami]: ‘If someone is called blind, deaf, short or tall for the sake of recognition, this is not classified as backbiting.’

Backbiting against those who openly commit sins

8.         Mentioning only those sins of people who openly steal, drink alcohol in public, shave or trim the beard less than a fist length etc. which they commit openly and regarding which they do not even have shame in front of other people.

9.         It is permissible to backbite against an unjust ruler and to mention his cruel acts, as long as he commits these acts openly in public. If the unjust tyrant commits his evil acts in secret, then talking about them would still fall under backbiting.

On page 177 of Baĥār-e-Sharī’at, volume 16 [the 312-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is stated: Discussing the actions of a person who publicly performs sinful acts and does not care what people will say about him, is not backbiting. Nevertheless, talking about those actions of his, which are not yet known to others, would still be classified as backbiting. It is stated in a Ḥadīš that ‘whoever removes the veil of modesty then there is no backbiting against him’.

Dear Islamic brothers! Shaykh Sayyid Murtaḍā Zabīdī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated: Remember! To talk about evil acts that are performed openly should only be discussed for the benefit of others. When one discusses the evil acts of a sinful person, out of anger (or rage) or for revenge, he has fallen into sin. (Itḥāf-us-Sādaĥ liz-Zabīdī, vol. 9, pp. 332)

 

Discussing someone’s evil actions out of compassion and remorse

10.     If someone mentions his Muslim brother’s shortcomings out of compassion, then this does not fall under backbiting. For instance, he says ‘it is so sad that he did this’. This is not backbiting because if the other person finds out about this, he will not feel bad. On the other hand, it is essential that such a statement is made with empathy and compassion; otherwise, if he finds out that this was meant to disgrace him, then in that case it would be backbiting against him and this will be a form of hypocrisy, showing-off and self-praise. It is hypocrisy because he discussed the shortcomings of his Muslim brother but acted as if he did not mean to reveal them. He also tried to show others that he considers that act as bad for himself and for his fellow Islamic brothers – this being a form of ostentation and showing-off. In addition, he did not commit backbiting as backbiting (is normally committed, but rather he used a phrase which could have been considered permissible), thus implying that he considers himself as being from the pious, and this falls under self-praise.

(Baĥār-e-Sharī’at, vol. 16, pp. 176; Durr-e-Mukhtār, Rad-dul-Muḥtār, vol. 9, pp. 673)

The most important Madanī pearl is the fact that when this statement of backbiting is said, it should be said with sympathy. Thus, if the person [being talked about] finds out about this statement against him, he will feel that the other person was sympathetic towards him because of his wrongdoing and the other person said this out of compassion, not to disgrace him. It is essential to think and reflect before opening your mouth. Just forcing yourself to be sympathetic is not merely enough. Ah! We will not be able to bear the punishment for backbiting!

It is better to refrain from backbiting even in sympathy

It is definitely true that it is permissible to backbite in sympathy, but it is highly possible to fall into sinful backbiting because usually common people cannot distinguish between ‘sincere sympathy’ and ‘real backbiting’. Sayyidunā Shaykh Ismā’īl Ḥaqqī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated: The Mutakallimīn رَحِمَهُمُ الـلّٰـهُ الۡـمُبِیۡن [scholars of creed] have stated that anything which is said to degrade others will only be considered as backbiting if the intention is to hurt

 

the honour of others or to discuss their faults. It will not fall under backbiting if the intention is to be sympathetic towards the other.

After giving the aforementioned explanation, Sayyidunā Shaykh Ismā’īl Ḥaqqī              عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی narrated that Sayyidunā Shaykh Imām Samarqandī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has explained this in his commentary: I say that whatever these pious scholars have relayed, entails a grave danger, because saying statements against others in sympathy could very well lead one towards (sinful) backbiting (due to carelessness). Therefore, it is better     to refrain from this backbiting (in sympathy) altogether, as it is closer to Taqwā and precaution. (Rūḥ-ul-Bayān, vol. 9, pp. 89)

11.     It is permissible to criticize (i.e. to reveal the faults of) narrators of Ḥadīš, witnesses in a court case, and authors. (Rad-dul-Muḥtār, vol. 9, pp. 675)

12.     It is permissible to mention the shortcomings of an apostate and a Ḥarbī Kāfir. (Nowadays all non-Muslims are Ḥarbī Kāfir).

All the aforementioned instances are seemingly cases of backbiting, but in reality they do not fall under sinful backbiting. In fact, they are permissible and in some instances, they are even compulsory to reveal.

Ṣubḥ ĥotī ĥay shām ĥotī ĥay                                ‘Umar yūnĥī tamām ĥotī ĥay

Ghībatayn chughliyān ĥay karwātī                       Jab zabān bay-lagām ĥotī ĥay

The day passes and then comes the night        Age is passing like a short flight

The tongue starts to tattle and backbite                        When it has no restraint in sight

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Backbiting against non-Muslims & apostates

Dear Islamic brothers! Backbiting against a Żimmī Kāfir is not permissible but backbiting against a Ḥarbī Kāfir and a Murtad is allowed. Today, the Christians, Jews and all other

 

non-believers are all Ḥarbī Kuffār. In olden times, Żimmī Kuffār (definition to follow) were also found in lands controlled by Muslims. Hurting or backbiting against those Żimmī Kuffār was not allowed. In this context, the Prophet of Raḥmaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated: ‘Whoever says something detrimental to a Christian or a Jew, his destination is Hell.’ (Al-Iḥsān Bittartīb Ṣaḥīḥ Ibn Ḥibbān, vol. 7, pp. 193, Ḥadīš 4860)

A Żimmī Kāfir is a non-Muslim who pays tax to the Islamic state for his security. It is stated in Tafsīr Na’īmī that Jizyaĥ is the tax which the Islamic government collects in return for providing security to the People of the Book (i.e. the Christians and the Jews). (Tafsīr Na’īmī, vol. 10, pp. 254)

Day ghībat say tuĥmat say nafrat Khudāyā

Kay bayshak ĥay in mayn ĥalākat Khudāyā

Mayrī żāt say dil dukĥay na kisī kā

Milay mujĥ say sab ko musarrat Khudāyā

Yā Allah! May I hate backbiting and false accusation

As they cause utter devastation

Yā Allah! May I hurt no one’s feelings from my existence

For everyone, I impart joy and jubilance

Didn’t listen to Quran or Ḥadīš from deviants

Two deviants visited Sayyidunā Shaykh Abū Bakr Muhammad Ibn Sīrīn عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـمُبِیۡن and said: ‘O Abū Bakr! Today, we will relate a Ḥadīš to you.’ Sayyidunā Shaykh Abū Bakr Muhammad Ibn Sīrīn عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـمُبِیۡن replied: ‘I will not listen to it.’ Then they said, ‘OK, just listen to one Qurānic verse.’ He رَحْمَةُ اللهِ تَعَالٰی عَلَيْه replied, ‘I will not listen to it. Either you leave, or I will get up and leave.’

Therefore, they both finally left. Then some people asked, ‘O Abū Bakr, what could have been wrong with listening to the Ḥadīš or the verse from the Quran?’ He رَحْمَةُ اللهِ تَعَالٰی عَلَيْه replied, ‘I was scared that they would add their own explanations to the Ḥadīš and the Qurānic verses, and I was afraid that one of those explanations might become embedded (if it did, then I would have been at a complete loss, that is why I did not tolerate listening to the Quran or Ḥadīš from them).

(Sunan Dārimī, vol. 1, pp. 120, Raqm 397; Fatāwā Razawiyyaĥ, vol. 15, pp. 106)

 

Backbiting against deviants

Dear Islamic brothers! In this narration, the famous Tābi’ī saint, Sayyidunā Shaykh Abū Bakr Muhammad Ibn Sīrīn عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـمُبِیۡن said about the two deviants: ‘I was scared     that they would add their own explanations to the Ḥadīš and the Quranic verses...’ This apparently seems like an example of having negative opinions about others and backbiting, but this is actually permissible in this case. In fact, this is a case of [virtuous] backbiting, which earns good deeds for the Hereafter because both those men were deviants and the Shaykh رَحْمَةُ اللهِ تَعَالٰی عَلَيْه disclosed their identity in front of the people.

Similarly, Ṣadr-ush-Sharī’aĥ, Badr-uṭ-Ṭarīqaĥ, Shaykh Muftī Muhammad Amjad ‘Alī A’ẓamī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated on page 175 of Baĥār-e-Sharī’at in volume 16 [the 312-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami]: The loss caused by a deviant is far greater than the harm caused by a Fāsiq (sinful person). The harm caused by a Fāsiq will be relatively less than the harm caused by a deviant because the loss suffered from a Fāsiq is usually worldly and the loss suffered from a deviant is detrimental to one’s religion and faith.

In order to spread their deviant beliefs, they punctually offer Ṣalāĥ and observe fasts, so that they command respect. Once the respect is attained, then their statements hold more weight. Therefore, exposing their deviant ideologies is of far greater importance than revealing the sinful acts of a Fāsiq. Therefore, never hesitate to warn people against such deviant individuals. (Baĥār-e-Sharī’at)

The words of a wretched deviant should not even be listened to

The aforementioned narrations serves as a lesson for those individuals who believe that whoever recites Qurānic verses and relates Ḥadīš should be blindly trusted. If this was the case then why would a scholar of such calibre refuse to listen to those two deviants? Understand from this that he رَحْمَةُ اللهِ تَعَالٰی عَلَيْه refused to listen, thus teaching us that since I do not listen to them, you should also refrain from listening to them. This is despite the fact that he was an expert of the Arabic language, a great scholar and a Mujtaĥid, if those deviants had given any incorrect explanations, he رَحْمَةُ اللهِ تَعَالٰی عَلَيْه would have surely rectified them, but he preferred to refrain from listening to those wretched deviants because Satan works swiftly in leading people astray.

 

In addition, if he رَحْمَةُ اللهِ تَعَالٰی عَلَيْه had listened to those deviants then it would have served as an example for others to follow and after listening to deviants those who followed him might have gone astray. Indeed, when he ordered them to leave this was not bad manners on his behalf but rather this was actually good manners on his part because humility cannot be shown for the enemies of Allah عَزَّوَجَلَّ and His Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

Jo ĥayn dushman Rasūl kay un ko

Ĥam nay dil say nikāl rakĥā ĥay

Whoever is the enemy of the Prophet

We have casted them away from our heart

Foul odour of deviance

Here is a passage from the page 302 of Malfūẓāt-e-A’lā Ḥaḍrat [the 516-page publication of Maktaba-tul-Madīnaĥ – the publishing department of Dawat-e-Islami]: Sayyidunā ‘Umar Fārūq A’ẓam رَضِىَ اللهُ تَعَالٰی عَـنْهُ was returning from the Masjid after Ṣalāt-ul-Maghrib when a person called out, ‘Is there anyone who can provide food for a traveller?’ Sayyidunā ‘Umar Fārūq رَضِىَ اللهُ تَعَالٰی عَـنْهُ ordered his slave to take him along with him. When the traveller came, ‘Umar Fārūq رَضِىَ اللهُ تَعَالٰی عَـنْهُ had some food brought for him. The traveller had barely started eating when he uttered one word which had the foul odour of deviance coming from it. Immediately, Sayyidunā ‘Umar رَضِىَ اللهُ تَعَالٰی عَـنْهُ had the food taken away from him and forced him to leave. (Kanz-ul-‘Ummāl, vol. 10, pp. 117, Raqm 29384)

Fāriq-e-ḥaq-o-bāṭil Imām-ul-Ĥudā

Tīgh-e-maslūl-e-shiddat pay lākĥaun Salām

[‘Umar] Fārūq is the leader in distinguishing right from wrong

Millions of salutations upon his sword of strictness when drawn

What is the ruling on sitting with deviants?

Read the following passage consisting of a question and its answer from Malfūẓāt-e-A’lā Ḥaḍrat (complete) and act up it to safeguard your Hereafter:

Question: Some people deliberately sit in the company of deviant people. What is the ruling upon such individuals?

 

Answer: (Sitting in the company of deviants) is strictly forbidden. There is a high probability that they might fall into deviance themselves. If they maintain friendship with each other then it is like a lethal poison for their faith in Islam. The Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said: اِيَّاكُمۡ وَاِيَّاهُمۡ لَايُضِلُّوۡنَكُمۡ وَلَايَفۡتِنُوۡنَكُمۡ i.e. Keep them away from you, and stay far away from them [lest] they lead you astray or cause you to fall into Fitnā. [Ṣaḥīḥ Muslim (Preface), pp. 9, Ḥadīš 7] In addition, whoever has confidence on his own Nafs has trusted a huge liar. اِنَّهَا اَكۡذَبُ شَيۡءٍ اِذَا حَلَفَتۡ فَكَيۡفَ اِذَا وَعَدَتۡ (if the Nafs swears an oath by something, then it is a huge liar, so what would be the case when it merely promises without swearing an  oath!?)

It is stated in Ṣaḥīḥ Ḥadīš: ‘When Dajjāl appears, some people will go to him just to see his act [for fun] because they would feel that ‘We are steadfast in our faith, so how can he harm us?’ Nevertheless, when they go, they will fall into his trap.’

(Sunan Abī Dāwūd, vol. 4, pp. 157, Ḥadīš 4319)

It is stated in a Ḥadīš, the Beloved Prophet صَلَّى الـلّٰـهُ تَعَالٰى عَـلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘Whoever establishes a friendship with a certain group of people, then he will be with them on the Day of Judgement.’ (Al-Mu’jam-ul-Awsaṭ liṭ-Ṭabarānī, vol. 5, pp. 19, Ḥadīš 6450)

Allah عَزَّوَجَلَّ has stated:

وَ مَنۡ    یَّتَوَ لَّہُمۡ    مِّنۡکُمۡ    فَاِنَّہٗ    مِنۡہُمۡ  ؕ

Whoso of you makes them his friends, then he is one of them.

[Kanz-ul-Īmān (Translation of Quran)] (Part 6, Sūraĥ Al-Māidaĥ, verse 51)

One saint رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated: اَلۡاَعۡدَاءُ ثَلٰثَةٌ عَدُوُّكَ وَعَدُوُّ صَدِيۡقِكَ وَصَدِيۡقُ عَدُوِّكَ i.e. There are three kinds of enemies:

1.         Your enemy,

2.         the enemy of your friend, and

3.         the friend of your enemy. (Al-Mukhtaṣar Al-Muḥtāj Ilayĥī liz-Żaĥabī, pp. 125)

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Acceptance of Islam by a non-Muslim

Dear Islamic brothers! In order to get rid of the habit of listening to backbiting and to develop a habit of offering Ṣalāĥ and practicing the Sunnaĥ, keep yourself attached to the righteous Madanī environment of Dawat-e-Islami and travel in the Madanī Qāfilaĥ with the devotees of the Prophet to learn the Sunnaĥ. To prosper in this life and to be successful in the Hereafter act upon the Madanī In’āmāt. Fill in the questionnaire and hand it in to the representative of Dawat-e-Islami on the first day of each Madanī month. Attend the weekly Ijtimā’, and watch the various programs that appear on Madanī Channel. To motivate you to watch Madanī Channel, let me present an inspiring Madanī incident of the blessings of Madanī Channel.

One Islamic brother from Markaz-ul-Awliyā, (Lahore, Pakistan) has narrated that there was a workshop in our area which had a television set. The workers would watch different channels but in Ramadan 1429 Ĥijrī (2008) when Dawat-e-Islami launched its Madanī Channel, they all started watching it and liked it so much that would only watch Madanī Channel. There was also a non-Muslim amongst those workers, who started taking interest in the passionate programmes on Madanī Channel. Observing the true face of Islam, he was deeply affected and اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, just after three days, he recited the Kalimaĥ (declaration of Faith) and became a Muslim.

Kufr kay aywān mayn Maulā ḋāl day yeĥ zalzalaĥ

Yā Ilāĥī! Tā-abad jārī raĥay yeĥ silsilaĥ

In the dark mansion of disbelief, let this tremor strike

Long forever, the preaching of Islam therein reside

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Twenty-five non-Muslim inmates embraced Islam

اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, by the sincere efforts of the preachers of Dawat-e-Islami, we keep hearing of non-Muslims embracing Islam. In this context, let me present one more inspiring Madanī incident to you: In 2004, two brothers were put in Kamwala jail in Lusaka, the capital of Zambia, in Africa, for committing a particular crime. A few local Islamic brothers, who

 

resided near the jail, used to go to visit inmates there every other day. Along with giving out food, they would also pass out booklets [published by Dawat-e-Islami’s publishing house Maktaba-tul-Madīnaĥ]. After reading the booklets filled with the fear of         Allah عَزَّوَجَلَّ and the love of the Beloved Rasūl صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم those booklets caused a Madanī revolution in the hearts and minds of both the brothers. They started to pray not just the five daily Ṣalāĥ, but also Ṣalāt-ut-Taĥajjud. They made an intention to act upon the Madanī In’āmāt booklet, and started giving Dars from Faizān-e-Sunnat.

Listening to the virtues of reciting Ṣalāt-‘Alan-Nabī at the beginning of the Dars sessions, fellow Muslim prisoners also started reciting Ṣalāt-‘Alan-Nabī in abundance. [Soon] the blessings of this appeared and several prisoners were released early from prison. Observing the apparent benefits of reciting Ṣalāt-‘Alan-Nabī many non-Muslims were very inspired and slowly they started coming closer to the religion of Islam. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, within a short time span of just three or four months, twenty-five non-Muslims embraced Islam.

Amongst the twenty-five who accepted Islam, there was also a 50-year-old priest. His story was that while in prison he started reading Islamic literature. Then one night he saw a dream in which he saw a beautiful Masjid, but when he tried to enter it, the door closed. In the morning when he saw the framed picture of Masjid-un-Nabawī with an Islamic brother, he spontaneously shouted, ‘This is the same Masjid that I saw in my dream.’ After gaining knowledge about Islam and observing the true face of Islam in the Islamic brothers, he also entered into the fold of Islam. Further, he also made an intention that after he was freed from prison he would invite his entire family towards Islam as well.

Maqbūl jaĥān bĥar mayn ĥo Dawat-e-Islami

Ṣadaqaĥ tujĥay ay Rab-e-Ghaffār Madīnay kā

May the message of Dawat-e-Islami glow around the globe

For the sake of Madīnaĥ, my Forgiving Allah

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Sixteen things which lead towards backbiting

Dear Islamic brothers! Countless factors cause people to fall in the disease of backbiting. Here are sixteen such causes:

1.         Anger.

2.         Hatred and malice.

3.         Jealousy.

4.         The unjustified spirit of supporting one’s best friend or an important member of one’s household.

5.         The habit of excessive talking

6.         The habit of sarcasm.

7.         The habit of being humorous. (By mimicking individuals to make others laugh, they sometimes fall into backbiting).

8.         Household quarrels (in these circumstances, it is close to impossible to refrain from backbiting. Reconciling differences is better for both worlds).

9.         Family feuds or disputes amongst friends.

10.     The habit of complaining. (Whenever one starts complaining about someone, then Satan makes them have negative suspicions, makes them discuss defects, backbite, lay false allegations and tell tales, etc.)

11.     Arrogance.

12.     Having a suspicious nature.

13.     Giving unnecessary opinions. (In this disease, instead of directly rectifying the person, he backbites against him to others. For example: He says ‘he does this or that’, or ‘he is like that’ or ‘he should have done it like this’).

14.     Lack of awareness of the perils of backbiting for one’s religion and for one’s worldly affairs.

15.     Being overly emotional such that one cannot calm down before mentioning their feelings.

16.     Lack of the fear of Allah عَزَّوَجَلَّ and lack of reminding oneself of the punishment of Allah عَزَّوَجَلَّ.

 

In any case, it is essential for the one who wishes to save himself from the perils of backbiting and the torments of Hell, to learn the aforementioned causes of backbiting and to work to treat these illnesses and to learn the ways to refrain from backbiting.

Miṫā mayray ranj-o-alam Yā Ilāĥī

‘Aṭā ker mujĥay apna gham Yā Ilāĥī

Sharāb-e-maḥabbat kucĥ aysī pilā day

Kabĥī bĥī nashaĥ ĥo na kam Yā Ilāĥī

Vanish all the worries, all my distress

Yā Allah! Grant me Your true love

Grant me such longing, which keeps escalating

Yā Allah! Grant me a sip of the potion of Your love

Easiest method to safeguard yourself from backbiting

It is narrated from Shaykh Majduddīn Fīrauzābādī عَـلَيْهِ رَحۡمَةُ الـلّٰـهِ الۡـهَادِی: ‘When you join a gathering and you recite: بِسۡـمِ اللّٰهِ الرَّحۡـمٰنِ الرَّحِيۡمِ وَ صَلَّى اللّٰهُ عَلٰى مُحَمَّد, Allah عَزَّوَجَلَّ will designate an angel that will keep you from backbiting; and when you depart from that gathering then recite: بِسۡـمِ اللّٰهِ الرَّحۡـمٰنِ الرَّحِيۡمِ وَ صَلَّى اللّٰهُ عَلٰى مُحَمَّد, then the angel will keep others from backbiting against you.’ (Al-Qaul-ul-Badī, pp. 278)

A summary of the cures for backbiting

The key is that in order to cure the lethal disease of backbiting, one should reflect on its causes. For example, anger can lead one to commit backbiting. Whenever you are angry and you are inclined to expose the shortcomings of another Muslim, you should ask yourself, ‘What if Allah عَـزَّوَجَــلَّ is displeased with me and He عَـزَّوَجَــلَّ reveals my faults?’ Similarly, you should also realize that if you backbite out of anger; you will be worthy of Hell due to this sinful act. The Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘There is a door     in Hell; through which only those people will enter whose anger subsides only after committing a sin.’ (Al-Firdaus bimā Šaur-ul-Khaṭṭāb, vol. 1, pp. 205, Ḥadīš 784)

Hatred and malice are major contributors leading towards backbiting, therefore you should also consider the perils that they contain and try to convince yourself to abstain from backbiting altogether. Warn yourself through the following Ḥadīš and similar

 

narrations, ‘On the 15^th night of Sha’bān, Allah عَزَّوَجَلَّ casts a glance of mercy upon His people and forgives them all, except polytheists and the ones who have hatred for others.’ (Al-Iḥsān bittartīb Ṣaḥīḥ Ibn Ḥibbān, vol. 7, pp. 470, Ḥadīš 5236)

Jealousy is another disease that causes one to backbite. Sayyidunā Abū Dardā رَضِىَ اللهُ تَعَالٰی عَـنْهُ has reported, ‘The one who remembers death extensively; his jealousy and happiness will diminish.’ (Muṣannaf Ibn Abī Shaybaĥ, vol. 8, pp. 167, Ḥadīš 4)

Eradicate conflicts in your households as these also open the doorways for backbiting. Reconcile with all the members of the household who are upset with you like your mother, father, brother, sister and other relatives and in the future, always be courteous towards them, no matter how hard they try to cut off relations with you. Keep these two Ḥadīš embedded in your mind:

1.         ‘The best charity is the one that is given to a unkind relative.’

(Al-Mustadrak, vol. 2, pp. 27, Ḥadīš 1515)

The reason for this is that when you give charity to the relative who is full of hatred, it serves two purposes: First of all, you are giving charity and secondly you are mending relations and showing kindness and courtesy towards people closely related to you.

2.         ‘The one who breaks ties will not enter Paradise.’ (Ṣaḥīḥ Muslim, pp. 383, Ḥadīš 2556)

Put an end to the habit of laughing and joking and adopt the virtues of seriousness and quietness. When you are enticed to backbite, remember the worldly perils and the punishments of the Hereafter. Think about the punishments for backbiting like eating flesh, peeling the face and chest with nails made of copper, cutting of the flesh from the sides and then being made to eat it, etc. Furthermore, think about the loss of good deeds, the increase in sins and the high probability of having a faithless demise; all due to backbiting.

Do not regard these few lines of this brief summary of the cure of backbiting as being sufficient – ensure that you read the details in the following pages. Satan will make every effort to keep you away from reading them, and will make you lazy. But, counter his attacks by reading the cures of backbiting in their entirety and let the wretched Satan fall into despair. Also, continue to refresh your memory by reading these cures over and over

 

again. If you lose your focus and fail to do so, there is always a danger that you may fall back into the deadly disease of backbiting.

‘Afw farmā khaṭā-ayn mayrī ay ‘Afū

Shauq-o-taufīq, naykī kā day mujĥ ko Tū

Jārī dil ker kay ĥar dam raĥay żikr-e-Ĥū

‘Ādat-e-bad badal aur ker nayk khū

Forgive my sins and absolve me, You are the Forgiver

Grant me the assistance and passion to be a good doer

Allah, electrify my heart with Your remembrance

Bless me with morality and change my decadence

(Sāmān-e-Bakhshish)

اَللّٰهُ  اَللّٰهُ   اَللّٰهُ   اَللّٰهُ

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Inspiring Madanī incident of a couple embracing Islam

Dear Islamic brothers! In order to rid yourself from the habit of backbiting, and to make a habit of offering Ṣalāĥ and practicing the Sunnaĥ, travel in the Madanī Qāfilaĥ with the devotees of the Prophet. Lead your life according to the guidelines of the Madanī In’āmāt in order to prosper in the world and to be successful in the Hereafter. Fill in the booklet and hand in to the representative of Dawat-e-Islami on the first day of the     new Madanī month and actively partake in the Madanī activities of Dawat-e-Islami. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, just as Islamic brothers are busy in Madanī activities, Islamic sisters are not behind in any way either.

Let’s first recite Ṣalāt-‘Alan-Nabī and then listen to the following inspiring Madanī incident. Here is a summarized narrative from a female inmate in the central jail of Sukkur-2 (Bāb-ul-Islam, Sindh, Pakistan): I was a non-Muslim before accepting Islam. A properly veiled Islamic sister would come to our prison to teach the Quran and the

 

Sunnaĥ. Her character reflected the true teachings of Islam and her face showed her devotion, due to which I began to admire her. She would remind me of Sayyidatunā Maryam رَضِیَ اللهُ تَعَالٰی عَـنْهَا. When I met her, she introduced herself as a person affiliated with Dawat-e-Islami – the non-political, movement of propagation of the Quran and Sunnaĥ. She also spoke of the Madanī ambition of Dawat-e-Islami that ‘I must strive to reform myself and the people of the whole world.’ اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, in order to accomplish this great ambition, Dawat-e-Islami is working hard in many areas and has created many Majālis to fulfil this cause, one of them is ‘Faizān-e-Quran’ which is responsible for Madanī activities in jails and prisons across the world. She informed me that she had come to that prison with the passion to reform the sisters with the permission of that department. She also wished that her efforts would bear fruit and that the Islamic sisters in this jail would also adopt piety.

Yaĥān jis qadar ĥayn beĥnayn sabĥī Madanī burqa’ peĥnayn

Inĥayn nayk tum banānā Madanī Madīnay wālay

May they wear Madanī veil; all the sisters here

Prophet of Madīnaĥ! To piety may they also adhere

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

The preacher’s style of conversation made me admire her so much that I would wait for her every day. And when she would visit, I would try to spend most of my time with her. Her purity of manner made me think about the greatness of Islam; and how this great religion stressed upon the virtues of modesty and piety. Due to the effects of her righteous company and her individual efforts to inspire me; the light of faith finally began to shine within me and I made a firm intention to accept Islam. Upon meeting her the next day,  I keenly told her that I really admired her purity of manner and the style of her conversation. I also told her that I had never thought that I would see the teachings of Islam personified and practiced upon in this beautiful manner. Finally I informed her of my intention to accept Islam. She immediately made me repent and say the Kalimaĥ (declaration of Faith) لَآ اِلٰهَ اِلَّا اللّٰهُ مُحَمَّدٌ رَّسُوۡلُ اللّٰهِ. Witnessing this, other sisters present there began to weep and hug me as they congratulated me. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, I embraced the beautiful Madanī environment of Dawat-e-Islami and began to make efforts to practice Islam. I

 

also entered the Qādiriyyaĥ Razawiyyaĥ Ṭarīqaĥ (spiritual path) and became a Murīd (disciple) of the Ghauš-e-A’ẓam, Shaykh ‘Abdul Qādir Jīlānī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه. After accepting Islam I started my individual efforts to convince my husband as well and اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, two months later in the month of Jumādil Ākhiraĥ, 1428 A.H., he also came into the fold of Islam.

Ay Islāmī beĥnaun tumĥāray liye bĥī

Suno ĥay baĥut kām kā Madanī Māḥaul

Tumĥayn Sunnataun aur parday kay aḥkām

Yeĥ ta’līm farmāye gā Madanī Māḥaul

O Islamic sister, listen! Even for you

Is very beneficial; the Madanī environment

The commandments of veiling and the Sunnaĥ

It will teach you; the Madanī environment

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Since many people accept Islam, اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ around the world due to the efforts of Dawat-e-Islami, the following two questions will be very beneficial for all.

What happens to the marriage if the husband accepts Islam?

Question: If the husband accepts Islam and the wife is still a polytheist (Mushrik), does their marriage remain intact or gets invalid?

Answer: The Expert Scholar of Islamic law, the Guiding Light of Spirituality, Muftī Muhammad Amjad ‘Alī A’ẓamī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘If the woman is a polytheist, she cannot remain married to a Muslim man. Allah عَزَّوَجَلَّ has stated in the Quran:

لَا هُنَّ حِلٌّ لَّهُمْ وَ لَا هُمْ یَحِلُّوْنَ لَهُنَّؕ-

Neither are these (believing women) lawful for them (disbelieving men), nor are they (disbelieving men) lawful to these (believing women).

[Kanz-ul-Īmān (Translation of Quran)] (Part 28, Sūraĥ Al-Mumtaḥinaĥ, verse 10)

 

After the husband becomes a Muslim, the Qāḍī should present Islam to her and if she refuses, their marriage is annulled. In countries like India, where there is no Qāḍī, the marriage is invalidated with the third menstrual period. This ruling is for the dissolution of marriage but if she becomes a Muslim even after passing of three menstrual periods and she desires to stay with her husband, then they would have to marry again, since the previous marriage was invalidated. As far as having intercourse (with the non-Muslim wife) is concerned; it is Ḥarām from the time the man embraces Islam.’

(Fatāwā Amjadiyyaĥ, vol. 4, pp. 416)

Question: A woman becomes a Muslim; however her husband remains a Kāfir, what is the ruling regarding marriage?

Answer: The Expert Scholar of Islamic law, the Guiding Light of Spirituality, Muftī Muhammad Amjad ‘Alī A’ẓamī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘If a woman or a man accept Islam; in order to separate them from their spouse it is a compulsory condition to present Islam to the other spouse. If he or she refuses, then separation automatically takes place. Remember, that it is the responsibility of the Qāḍī to present Islam to the other spouse. Here [in India], this situation is impossible, therefore, in such countries and areas where there are no Qāḍīs; the ruling is that when a woman accepts Islam the separation will not occur until three menstrual periods come to pass. The woman cannot marry anyone until after three menstrual periods. If the woman does not naturally have periods then she has to wait for three months.’ (Fatāwā ‘Ālamgīrī, vol. 2, pp. 42)

Ay Islāmī beĥnaun tumĥāray liye bĥī

Suno ĥay baĥut kām kā Madanī Māḥaul

Tumĥayn Sunnataun aur parday kay aḥkām

Yeĥ ta’līm farmāye gā Madanī Māḥaul

O Islamic sister, listen! Even for you

Is very beneficial; the Madanī environment

The commandments of veiling and the Sunnaĥ

It will teach you; the Madanī environment

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Immorality of Muslims discourages others from Islam

Read this inspiring Madanī incident carefully to learn what a non-Muslim commented and how he entered the fold of Islam having been inspired by the Madanī Qāfilaĥ of blind Islamic brothers: In Bāb-ul-Madīnaĥ Karachi (in 2007), a group of blind Islamic brothers travelling in the path of Allah عَزَّوَجَلَّ in a Madanī Qāfilaĥ boarded a bus to travel to a Masjid. Brothers who were not physically handicapped were also travelling in this Madanī Qāfilaĥ. The Amīr of this Qāfilaĥ making individual efforts began to converse with the person sitting next to him in the bus and asked his name. The person informed, ‘I am a non-Muslim and I have read about Islam and I admire this religion. However, the immorality of Muslims today discourages me from accepting Islam. Despite this, I am observing that all of you are wearing similar clothing and when you boarded the bus you all said Salām in an audible tone. I am amazed that even the blind brothers in your group are wearing the white clothing, are crowned with green ‘Imāmaĥs and have beards on their faces.’ Seeing his inclination towards Islam, the Amīr of the Qāfilaĥ courteously and very briefly introduced the works of Dawat-e-Islami to him. He also mentioned the workings of the ‘Majlis for the Physically Challenged Islamic Brothers’ who tirelessly carry out Madanī activities amongst the physically challenged. The Amīr also mentioned that these blind brothers had travelled for the reformation of those very immoral Muslims that are a hurdle in his accepting Islam. The non-Muslim was so impressed that he recited the Kalimaĥ (declaration of faith) and accepted Islam.

Āyiye ‘āshiqīn mil kay tablīgh-e-Dīn

Kāfiraun ko karayn Qāfilay mayn chalo

Kufr kā sar jĥukay Dīn kā ḋankā bajay

اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ chalayn Qāfilay mayn chalo

Devotees of the religion! Come spread the word;

To those of the other religions, let us go to Qāfilaĥ

May the religion prevail and the Kuffār fail

By the will of Allah, let us go to Qāfilaĥ

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Detailed Explanation of Ten Cures of Backbiting

The first cure

You should be alone or in good company

After completing your religious duties and worldly chores, you should either remain alone or seek good company of those who follow the Sunnaĥ and are practicing Islamic brothers, who instil the fear of Allah عَزَّوَجَلَّ in your heart, inspire you to develop love for the Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم; identify external immoralities and internal diseases and advise you on their cures and remedies. Here are two sayings of the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم in regard to adopting good company:

1.         A good companion is one who helps you when you remember Allah عَزَّوَجَلَّ and reminds you when you forget. (Al-Ikhwān li-Ibn Abid Dunyā, Raqm 42)

2.         A good companion is one whose sight reminds you of Allah عَزَّوَجَلَّ, his conversation increases in your actions, and his actions remind you of the Hereafter.’

(Shu’ab-ul-Īmān, vol. 7, pp. 57, Ḥadīš 9446)

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Blessings of saying Āmīn to the supplication of a righteous person

Being in the company of the righteous at times becomes the cause of forgiveness. Hence, Sayyidunā Imām Jalāluddīn Suyūṭī Shafi’ī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی relays the following story in his book Sharḥ-uṣ-Ṣudūr: Sayyidunā Yazīd Bin Ĥārūn رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated, ‘I saw Sayyidunā Abū Isḥāq Muhammad Bin Yazīd Wāsiṭī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی in a dream. I asked him, ‘How did Allah عَزَّوَجَلَّ treat you?’ He replied, ‘He forgave me.’ Then I asked, ‘What was the cause of your forgiveness?’ He replied, ‘One Friday Sayyidunā Abū ‘Amr Baṣrī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی came to visit us and he made Du’ā upon which we said Āmīn. For this reason, I was forgiven.’ (Sharḥ-uṣ-Ṣudūr, pp. 282; Kitāb-ul-Manāmāt ma’ Mawsū’aĥ Ibn Abid Dunyā, vol. 3, pp. 156, Raqm 337)

Dear Islamic brothers! We come to learn that to be a part of the Du’ā of righteous people is virtuous. Therefore, attend the Du’ā in the Sunnaĥ-inspiring Ijtimā’ with presence of

 

heart and mind. We don’t know whose proximity, company or sincere supplication may result in our salvation.

Mujĥay bay-ḥisāb bakhsh day mayray Maulā

Tujĥay wāsiṭaĥ nayk bandaun kā Yā Rab

Forgive me; free me without any scrutiny

For the sake of Your bondsmen who bear piety

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

The second cure

Personal friendships cause backbiting

One must absolutely refrain from personal friendships, because in today’s environment it is almost impossible that two people can stay away from sins like backbiting, tale-telling, negative suspicions, false accusations etc. when they start a negative conversation about a third. These needless gatherings involve more conversations and opinions on current politics than Islam, as if these very people are running the country. At times, they will criticize a member of the parliament, at others, accuse a political leader. Hence, when these friends return to their homes; they carry sinful burdens of backbiting, tale-telling, negative suspicions and false accusations. Sayyidunā ‘Umar Fārūq A’ẓam رَضِىَ اللهُ تَعَالٰی عَـنْهُ said, ‘It is compulsory for you to do the Żikr of Allah عَزَّوَجَلَّ as undoubtedly it is a cure; and refrain from the mentioning of people (like backbiting) as this is a disease.’

(Iḥyā-ul-‘Ulūm, vol. 3, pp. 177)

Refrain from unnecessary gatherings

The best cure for refraining from several sins including backbiting is to stay away from people. Hence, here is a summary of some advice offered by Ḥujjat-ul-Islam, Sayyidunā Imām Muhammad Bin Muhammad Ghazālī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَالِی in this regard: ‘It is customary for common people, when they sit in a gathering, to find someone to ‘pick on’ and disgrace. Then this sets off a series of conversations containing backbiting and tale-telling, because this is their feast. Such people are tired of staying alone, which is why they seek entertainment by making useless and irrelevant conversations with the company they keep. If you are part of such company, you will be pressured to agree with what they say

 

and thus will slip into sins and become worthy of punishment in the fire. Even if you remain quiet, you will still be a sinner because a person who hears backbiting is also a sinner, unless excused by Islamic law. If you contradict them, they will turn against you; backbite against you and thus cause you grief.’ (Iḥyā-ul-‘Ulūm, vol. 2, pp. 286)

Mujĥay Apnā ‘āshiq banā ker banā day

Tū sar-tā-pā taṣwīr-e-gham Yā Ilāĥī

Jo ‘ishq-e-Muhammad mayn ‘ānsū baĥāye

‘Aṭā ker day woĥ chashm-e-nam Yā Ilāĥī

Allah, make me live in Your devotion

Such that my being is a picture of sad emotion

Grant me such eyes which shed tears in obsession

Immersed in the love of Your Beloved’s admiration

An incident about passing time

The renowned saint Sayyidunā Fuḍayl رَحْمَةُ الـلّٰـهِ تَـعَالٰی عَـلَيْه was once sitting alone in Masjid-ul-Ḥarām when his friend came to him. The Shaykh asked, ‘What has brought you here?’ He replied, ‘Abū ‘Alī! I have come just to amuse myself.’ The Shaykh said, ‘By Allah عَزَّوَجَلَّ, this is quite terrifying! Do you want me to adopt exaggeration for you, and for you to do the same for me? Do you wish for me to lie to you and for you to lie to me. Either you leave or I will!’ (سُـبْحٰـنَ الـلّٰــه عَزَّوَجَلَّ, what a magnificent expression of the importance of time! The people who sit in gatherings to pass time often exaggerate in their conversations with lies and deceit to entertain others). Some scholars have said that when Allah عَزَّوَجَلَّ loves his servants; he makes them unknown. (Iḥyā-ul-‘Ulūm, vol. 2, pp. 287)

Faqaṭ Tayrā ṭālib ĥūn, ĥargiz naĥīn ĥūn

Ṭalabgār-e-jāĥ-o-ḥasham Yā Ilāĥī

Na day tāj-e-shāĥī na day bādshāĥī

Banā day gadā-e-Ḥaram Yā Ilāĥī

I seek You and only You, nothing else

Not fame, nor prominence! Yā Allah

Give me neither a crown nor a kingdom

Only devotion to Your sanctuary, Yā Allah

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Who should socialize with others?

Elaborating on who should associate with others, Ḥujjat-ul-Islam, Sayyidunā Imām Muhammad Bin Muhammad Ghazālī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَالِی has stated: Sayyidunā Ṭāūs عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقُـدُّوۡس once visited caliph Ĥashshām and asked, ‘Ĥashshām, how are you?’ Ĥashshām furiously protested, ‘Why did you not address me as Amīr-ul-Muminīn?’ The Shaykh replied, ‘Since Muslims do not unanimously accept your caliphate – I am apprehensive that addressing you as Amīr-ul-Muminīn may be considered a lie.’

After citing this incident Ḥujjat-ul-Islam, Sayyidunā Imām Muhammad Bin Muhammad Ghazālī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَالِی has explained, ‘Therefore, whoever is upright and straightforward, and has the resolve to abstain from such things (like backbiting, tale-telling, ostentation, vanity, flattering etc.) can socialize with others. Otherwise (if he is not like this, yet still socializes) he should be ready to have his name enlisted amongst the hypocrites.’

(Iḥyā-ul-‘Ulūm, vol. 2, pp. 287)

Righteous gatherings are also prone to backbiting

Sayyidunā Shaykh ‘Abdul Waĥĥāb Sha’rānī قُـدِّسَ سِـرُّہُ الـنُّـورَانِی has stated, ‘As far as I can recall,   I do not remember any meetings with my contemporary Shuyūkh to be devoid of backbiting. I hardly found such company, which is why in order to protect my religion and theirs, I stopped my meetings with them. However, I did not cut back on fulfilling their due rights. When the gatherings of the teachers are such, then how wicked would the gatherings of commoners be? Brother! In this day and age when you meet someone, guard your Nafs and do not be negligent in this regard.’ (Tanbīĥ-ul-Mughtarrīn, pp. 224)

Every second is worse than the past one

Dear Islamic brothers! Sayyidunā Shaykh ‘Abdul Waĥĥāb Sha’rānī قُـدِّسَ سِـرُّہُ الـنُّـورَانِی lived in the 10^th century Ĥijraĥ. He died in the year 973 Ĥijraĥ and we now live in the 15^th century. Approximately 450 years have passed. If the 10^th century was so immoral, then how bad would our current century be? The future to come is worse than the past, when it comes to religion.

In this regard Sayyidunā Zubayr Bin ‘Addī رَضِىَ اللهُ تَعَالٰی عَـنْهُ has stated, ‘Once we complained to Sayyidunā Anas Bin Mālik رَضِىَ اللهُ تَعَالٰی عَـنْهُ about the oppression afflicted by Ḥajjāj Bin Yūsuf.’

 

He replied, ‘Be patient! No time will come upon you except the time that comes after, which will be worse until you meet your Lord, Allah عَزَّوَجَلَّ. I have heard this from the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.’ (Ṣaḥīḥ Bukhārī, vol. 4, pp. 433, Ḥadīš 7068)

The renowned commentator of the Quran, Ḥakīm-ul-Ummat, Muftī Aḥmad Yār Khān عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الْـحَـنَّان has elaborated on this Ḥadīš, ‘As time goes further and further away from the [time of the] Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم; oppression and discord will continue to rise. Any era is worse than the previous one when it comes to the matters of religion. Some eras have a particular sin prevalent in them, while at other times, other sins are found to be on the rise.’ (Mirāt-ul-Manājīḥ, vol. 7, pp. 202)

Not everyone backbites

Dear Islamic brothers! Everyone can realize that just like many other immoral evils which are prevalent in our society today, backbiting is also widespread. However, prevalence does not mean that every single person is committing this sin. The world is not empty of the righteous servants of Allah عَزَّوَجَلَّ. We should seek blessings by acquiring the company of these truly pious individuals. However, one should refrain from the company of those people who only seem righteous from their appearance, but are in actual fact drowned in the evil sins of backbiting, tale-telling, negative suspicion and laying false accusations etc. It is a religious necessity to stay away from such people.

On page 164 of Baĥār-e-Sharī’at, volume 16 [the 312-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is cited: ‘Imrān Bin Ḥiṭṭān narrated: I visited Sayyidunā Abū Żar Ghifārī رَضِىَ اللهُ تَعَالٰی عَـنْهُ and saw him sitting alone wearing a black shawl in the Masjid. I asked him, ‘Why this solitude?’ He replied, ‘I have heard the Merciful Prophet صَلَّى الـلّٰـهُ تَـعَالٰى عَـلَيْهِ وَاٰلِهٖ وَسَلَّم saying, ‘Solitude is better than a wicked companion, and a righteous companion is better than solitude; to say something good is better than silence and silence is better than saying something bad.’

(Shu’ab-ul-Īmān, vol. 4, pp. 256, Ḥadīš 4993)

Ḥāl ĥamārā kaysā zabūn ĥay aur woĥ kaysā aur wo kyūn ĥay

Sab ĥay tum per rawshan Shaĥā صَلَّي اللّٰهُ عَلَيۡكَ وَسَلَّم

How devilish is our state? How and why is this disgrace?

All is apparent to you my Merciful Prophet, be upon you peace and grace

 

Reward of fifty Ṣiddīqīn

The Lion of Allah, Amīr-ul-Mu`minīn Sayyidunā ‘Alī کَـرَّمَ الـلّٰـهُ تَـعَـالٰی وَجۡـھَـهُ الۡـکَـرِیۡم has stated, ‘Soon an era will befall on people that their kings will not be without oppression and murder; their wealth will not be without vanity and miserliness; and their gatherings will not be free from carnal desires. Hence, whoever lives in such an era, keeps patient and controls his self-desires; Allah عَزَّوَجَلَّ will grant him the reward equivalent to [the reward bestowed upon] fifty Ṣiddīqīn.’ (Tanbīĥ-ul-Mughtarrīn, pp. 225)

Even a dog is better than a backbiter

Sayyidunā Ḥammād Bin Zayd رَحْمَةُ اللهِ تَعَالٰی عَلَيْه relayed, ‘I once came into the magnificent presence of Sayyidunā Mālik Bin Dīnār عَـلَـیۡهِ رَحۡـمَةُ الـلّٰـهِ الۡـغَـفَّـار. I saw a dog in front of him and wanted to drive it away. He said, ‘Ḥammād, leave it alone. It is better than the companion who sits with me and backbites against others.’ (Tanbīĥ-ul-Mughtarrīn, pp. 227)

Dog is better than thousands like me

Dear Islamic brothers! Did you see the Madanī mindset of our pious predecessors!      وَاللّٰه بِاللّٰه تَاللّٰه! A person, who backbites and dies without repenting and then dwells in Hell, is a thousand times worse than a dog because a dog is at least not worthy of punishment of Hell. It is narrated in Tażkira-tul-Awliyā that someone asked Sayyidunā Ḥasan Baṣrī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی whether he was better than a dog. He replied, ‘I am better if I will be saved from punishment otherwise a dog is better than thousands like me.’

(Tażkira-tul-Awliyā, vol. 1, pp. 43)

Ḥasan Baṣrī and a recluse

Sayyidunā Ḥasan Baṣrī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘Once I asked a recluse [a person who lived in seclusion – away from society] as to why he remained alone in seclusion.’ He replied, ‘I am engaged in a highly essential activity.’ I asked, ‘What is that?’ He replied, ‘Every morning I find myself between bounties and sins. Therefore, I remain busy in repenting from sins and thanking Allah عَزَّوَجَلَّ for His bounties.’ I then told him, ‘Brother! You are a wiser scholar than Ḥasan Baṣrī. Remain in seclusion.’

(Tanbīĥ-ul-Mughtarrīn, pp. 227)

 

There is goodness in seclusion

Dear Islamic brothers! Certainly there is a lot of goodness in isolation, however scholars who are beneficial for the community, and can guide Muslims in the matters of religion should not seek isolation and give up meeting people. As for the rest of the people, it would be remarkable for them to seek isolation and seclude themselves after they have fulfilled their due right towards their parents, relatives and other people; and after fully attending to their worldly and religious obligations (but only when they are well aware of the etiquettes of isolation).

Sayyidunā ‘Uqbaĥ Bin ‘Āmir رَضِىَ اللهُ تَعَالٰی عَـنْهُ asked the Prophet of mankind, the Peace of our heart and mind, the Most Generous and Kind صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, ‘Yā Rasūlallāĥ! What is deliverance?’ The Beloved Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم replied:

1.         Restrain your tongue (speak only when it is beneficial to do so).

2.         Your home should suffice you (do not leave your home unless it is necessary to do so); and

3.         Weep over your sins. (Jāmi’ Tirmiżī, vol. 4, pp. 182, Ḥadīš 2414)

Dil mayn ĥo yād Tayrī gaushaĥ-e-tanĥāī ĥo

Pĥir to khalwat mayn ‘ajab anjuman ārāī ĥo

In a quiet corner, if my heart was filled with Your memory

A wonderful festivity, would commemorate in my solitary

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Unique method of refraining from backbiting

Whenever we intend to say something about another person, it is best to imagine that he is present with us so that we avoid saying anything that would hurt him. Hence, Sayyidunā Abū Ṭālib Makkī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘A pious person has stated that whenever someone was mentioned before me, I assumed that the person was sitting right in front of me and I only said the things about him that he would like.’

(Qūt-ul-Qulūb, vol. 1, pp. 349)

 

Similarly, another pious predecessor said, ‘When someone is mentioned in front of me,  I picture him in my mind and I only say those things about him that I would like to be said about me.’ (Qūt-ul-Qulūb, vol. 1, pp. 349)

Sharaf day Hajj kā mujĥay baĥr-e-Mustafa Yā Rab

Rawānaĥ sūay Madīnaĥ ĥo Qāfilaĥ Yā Rab

Dikĥā day aik jĥalak sabz sabz gumbad kī

Bas un kay jalwaun mayn ā jāye pĥir qazā Yā Rab

For the Prophet’s sake, grace me with the honour to do Hajj, O Rab

May the caravan embark towards Madīnaĥ, the sanctified destination, O Rab

Show me just once, the magnificent green dome’s vision, O Rab

And then may death come when I am blessed by his vision, O Rab

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

A non-Muslim embraced Islam

Dear Islamic brothers! In order to rid yourself from the habit of listening to backbiting and to make a habit of offering Ṣalāĥ and practicing the Sunnaĥ, travel in the Madanī Qāfilaĥ with the devotees of the Prophet. Lead your life according to the guidelines of Madanī In’āmāt in order to prosper in the world and to be successful in the Hereafter. Fill in the booklet and hand it into the representative of Dawat-e-Islami on the first day of the new Madanī month. Distribute the videos of speeches released and the various booklets published by Maktaba-tul-Madīnaĥ, the publishing house of Dawat-e-Islami. You never know when these speeches or booklets could inspire someone to step onto the path of piety and become a means of your salvation.

In this regard read this faith-enlightening incident. An Islamic brother residing in UK (England) said: I was trying for a long time to convince a non-Muslim to accept Islam, but I was not having any success. Then once I gifted a VCD to him, released by Maktaba-tul-Madīnaĥ, entitled ‘Bayn-al-Aqwāmī Ijtimā’ & Ijtimā’ī I’tikāf’ [the highlights

 

of the annual Ijtimā’ and the congregational I’tikāf]. He gathered his family and played the video, and despite not understanding Urdu; just the beautiful scenes of the gatherings and the congregational I’tikāf kindled the love of Islam in his heart. Finally, اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, he recited the Shaĥādaĥ and embraced Islam. Thereafter, he began to attend the Sunnaĥ-inspiring Ijtimā’ and by the blessings of the Madanī environment he crowned himself with a green ‘Imāmaĥ and also travelled in the Madanī Qāfilaĥ with the devotees of the Prophet.

Allah karam aysā karay tujĥ pay jaĥān mayn

Ay Dawat-e-Islami tayrī dĥūm machī ĥo

O Dawat-e-Islami, may Allah bless you so

That around the world you prosper and glow

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

The third cure

Another very beneficial cure to backbiting is to consider and realize how much it would hurt you if someone spoke ill about you. Following the same logic, would it not hurt the other person if you spoke ill about them? Therefore, ask yourself, ‘why should I do to my Muslim brothers what I would not want them to do to me’?

Refusing to keep a cat to keep mice away

We must refrain from backbiting. Our pious predecessors had such an extraordinary Madanī mindset that they would not hurt others but had unique methods to bear difficulties themselves for the sake of protecting others.

Hence, it is reported in Mukāshafa-tul-Qulūb: A person’s house was infested with mice. Someone advised him to keep a cat, to which he replied, ‘Indeed, the mice will run away because of the meowing of the cat, however I fear that the mice will enter the homes of my neighbours and if this happens, then I would be amongst those who tolerate difficulties for others that they would not want for themselves.’ (Mukāshafa-tul-Qulūb, pp. 282)

 

Khayr-khuwāĥ ĥam bĥī pařausī kay banayn

Yeĥ karam Yā Mustafa farmāiye

Na’mat-e-akhlāq ker dī-jiye ‘aṭā

Yeĥ karam Yā Mustafa farmāiye

Ghībat-o-chughlī kī āfat say bachayn

Yeĥ karam Yā Mustafa farmāiye

May we become well-wishers for our neighbours

Mustafa, grant us such ability

May we be blessed with good character and traits

Mustafa, grant us such ability

May we refrain from backbiting, tale bearing and other vices

Mustafa, grant us such ability

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

The fourth cure

Expressing anger can lead to backbiting

If someone hurts your feelings and you become extremely angry and impatiently express your anger by speaking ill about them, then you run into the risk of becoming worthy of the fire of Hell by involving yourself in major sins like backbiting and making accusations. This is due to the fact if someone is speaking out of anger; the one listening is often suppressed and is unable to correct you when you fall into sin. May Allah عَزَّوَجَلَّ protect us from hard-hearted people who are not ready to listen to messages of guidance. Ah! The evils of backbiting are so severe! Sayyidunā Abū Qilābaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated, ‘Backbiting deprives the heart from guidance and good.’ (Tanbīĥ-ul-Mughtarrīn, pp. 191)

Cure your anger; and instead of expressing your rage in front other people, adopt the virtues of forgiveness and tolerance and develop a mindset of seeking ways to enter Paradise without any accountability.

 

Forgiveness leads to Paradise without accountability

Forgiveness is a very beneficial and virtuous act. Hence, the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated: It will be announced on the Day of Judgement, ‘The one whose reward depends on the mercy of Allah عَزَّوَجَلَّ; should rise and enter Paradise.’ It will be asked, ‘For whom is this reward?’ The caller will respond, ‘For those who were forgiving.’ Thus, thousands of people will rise and enter Paradise without any accountability. (Al-Mu’jam-ul-Awsaṭ liṭ-Ṭabarānī, vol. 1, pp. 542, Ḥadīš 1998) May we also have the passion to forgive others, and be amongst the ones who enter Paradise without any accountability.

Tū bay-ḥisāb bakhsh kay ĥayn bay-ḥisāb jurm

Daytā ĥūn wasiṭaĥ Tujĥay Shāĥ-e-Ḥijāz kā

Grant a pardon without a trial; as the list of offences is extensive

I seek my acquittal; for the sake of King of Makkaĥ & Madīnaĥ

A wonderful demise for the one who refrained from speaking ill

Shaykh Sa’dī عَـلَيْهِ رَحۡمَةُ الـلّٰـهِ الۡـهَادِی has narrated the following incident in his Būstān-e-Sa’dī: A righteous and good mannered individual would never talk ill of others even if they were his personal enemies. He would always say good things whenever those people would be mentioned in a conversation. After his death, someone saw him in a dream and asked, ‘مَا فَعَلَ اللّٰهُ بِكَ؟ (meaning, how did Allah عَزَّوَجَلَّ treat you?)’ Hearing this question, his face lit up with a smile and he said in a sweet nightingale-like voice, ‘In the world, I always strived to refrain from making bad comments about others. The Nakīrayn were also not harsh in questioning me. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, I was dealt with pleasantly.’ (Būstān-e-Sa’dī, pp. 144)

Note: The booklet published by Maktaba-tul-Madīnaĥ entitled, ‘Cure for Anger’ is highly beneficial in learning about anger.

Sun lo nuqṣān ĥī ĥotā ĥay bil-ākhir un ko

Nafs kay wāsiṭay ghuṣṣaĥ jo kiyā kertay ĥayn

Listen, for those, it is detrimental in the end

To satisfy their inner-self, whose anger is manifest

 

The fifth cure

Remember the punishments of backbiting

Whenever your Nafs tells you to backbite, remind yourself of the punishments that lie in store. For example, stretching your face and chest with nails made of copper; being made to eat flesh cut off from your sides. Also imagine that you will be screaming and twisting your face while eating the flesh of your dead brother. Think about this – how will you eat the flesh of a human being when you cannot even imagine eating raw Ḥalāl meat when it is uncooked?

The last one to enter Paradise

It is recorded that Allah عَزَّوَجَلَّ sent a revelation to Sayyidunā Mūsā Kalīmullāĥ عَـلَيْـهِ الـسَّـلَام that whoever dies after repenting from backbiting will be the last person to enter Paradise; whereas whoever dies persisting on backbiting will be the first to enter Hell.’

(Ar-Risāla-tul-Qushayriyyaĥ, pp. 194)

Will enter Hell screaming

Dear Islamic brothers! The one who backbites only causes harm to himself and no-one else. Even if he repents before his demise, he will not be punished; however, he will be the last one to enter Paradise. He will regret his actions and will be sorrowful. Whereas, if he meets his death without repenting and Allah عَزَّوَجَلَّ is displeased with him, then he will be the first one to enter Hell. He will shout and scream but his cries will not help him.

Daykĥiye kyā ḥashr ko ĥo mayrā ḥāl

Mujĥ ko reĥtā ĥay yeĥ ĥī ĥar dam malāl

Ĥo karam mujĥ per Khudā-e-Żuljalāl

Mujĥ ko Jannat day Jaĥannam mayn na ḋāl

What will become of me on Judgement Day?

This looms in my heart and it is here to stay

Have mercy on me O Allah Almighty on that day

Protect me from Hell and in Paradise may I stay

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

 

The sixth cure

Giving a mountain of gold in charity

He should penalize his inner-self by saying that if I commit backbiting I will give Rs. 5  in charity. By Allah عَزَّوَجَلَّ, Rs. 5 is of no value. Sayyidunā Wuĥayb Bin Ward رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated, ‘By Allah عَزَّوَجَلَّ, I regard refraining from backbiting more dear than giving a mountain of gold in charity.’ (Tanbīĥ-ul-Mughtarrīn, pp. 192)

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

He would give charity if he ever committed backbiting

Sayyidunā Imām Muhammad Ibn Sīrīn عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـمُبِیۡن had a habit that if he happened to commit backbiting against anyone, he would give charity. (Rūḥ-ul-Bayān, vol. 9, pp. 89)

The parable about two dirhams

When Sayyidunā Abul Layš Bukhārī عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـبَارِی left for Hajj, he put two dirham in his pocket with the intention that if he ended up committing backbiting, he would give them in charity. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, he abstained from backbiting throughout his journey and those two dirham remained in his pocket. He has stated, ‘I consider one instance of committing backbiting worse than fornicating one hundred times.’ (Mukāshafa-tul-Qulūb, pp. 71)

Explanation of the aforementioned parable

Dear Islamic brothers! Sayyidunā Abul Layš رَحْمَةُ اللهِ تَعَالٰی عَلَيْه was very pious. His Madanī mindset was amazing. He devised this method of giving away two dirhams in charity, in order to guard against backbiting. Certainly backbiting during Hajj is far more severe than at other times. The one who successfully guards himself from backbiting, tale-telling, hurting the feelings of others, swearing and other immoral actions is cleansed from sins after performing Hajj.

Here is a saying of the Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم on page 1031 of Baĥār-e-Sharī’at, volume 1 [the 1250-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami]: Whoever performed Hajj, refrained from obscene conversation and

 

abstained from committing acts of sin; returned cleansed from his sins like the day he was born from his mother’s womb. (Ṣaḥīḥ Bukhārī, vol. 1, pp. 512, Ḥadīš 1521)

Regretfully, from those who go for Hajj these days, most of them boldly continue to commit sins even during that blessed journey, just like they do in their home countries. They backbite even while wearing Iḥrām and they speak ill of the local Arabs even in the two sacred cities of Makkaĥ and Madīnaĥ. They commit backbiting and find shortcomings in others. At times, they refer to bus drivers or taxi drivers as ill-behaved or ill-tempered.

On the other hand, they are spiteful of local business owners; they say statements like, ‘he sells expensive merchandise’, ‘he robs the Muslim pilgrims’. Even the restaurant owners are not safe from their tongues – they say things like ‘he has raised the prices of the food’, ‘he is robbing us’, ‘he oppresses the guests of Allah’, ‘he took the payment first and gave very little food in return, his food is not good’.

نَعُوۡذُ بِاللّٰهِ مِنۡ شُرُوۡرِ اَنۡفُسِنَا وَمِنۡ سَيِّئَاتِ اَعۡمَالِنَا

We seek Allah’s refuge from the evils of our inner-self [Nafs] and the wickedness of our deeds.



Sharaf day Hajj kā mujĥay baĥr-e-Mustafa Yā Rab

Rawānaĥ sūay Madīnaĥ ĥo Qāfilaĥ Yā Rab

Dikĥā day aik jĥalak sabz sabz gumbad kī

Bas un kay jalwaun mayn ā jāye pĥir qazā Yā Rab

O Rab, grant me the opportunity for the sake of the Chosen One

O Rab, that the caravan travels to Madīnaĥ, the city of the Sanctified One

Show me just one glance of the green dome, the Glorious one

O Rab, may I meet my demise in the vision of the Glowing One

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

The seventh cure

Silence is golden

The body part most used for backbiting is the tongue; therefore, it is vital to guard the tongue. Here are seven sayings of the Beloved and Blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم regarding the tongue:

1.         Sometimes the servant says things, without intending to do so, that please Allah عَزَّوَجَلَّ due to which He عَزَّوَجَلَّ increases the servant’s ranks. At times, the servant says things, without thinking, that displease Allah عَزَّوَجَلَّ due to which the person falls into Hell. (Ṣaḥīḥ Bukhārī, vol. 4, pp. 241, Ḥadīš 6478)

2.         In another narration, it is stated that he falls in such a great depth of Hell that it is deeper than the distance between east and west. (Ṣaḥīḥ Muslim, pp. 1595, Ḥadīš 2988)

3.         The things that make a person most [worthy of] entering Paradise are piety and gracious manners; and the acts that make a person most [worthy of] entering Hell are two hollow things, the mouth and the private part. (Jāmi’ Tirmiżī, pp. 1852, Ḥadīš 2004)

4.         The one who remained silent attained salvation. (Jāmi’ Tirmiżī, pp. 1903, Ḥadīš 2501)

5.         To maintain silence is more virtuous than sixty years of worship.

(Shu’ab-ul-Īmān, vol. 4, pp. 245, Ḥadīš 4953)

6.         Make silence necessary upon yourself, as Satan will be discouraged and it will aid you in your religious affairs. (Shu’ab-ul-Īmān, vol. 4, pp. 243, Ḥadīš 4942)

7.         Guarantee six things for me and I guarantee Paradise for you:

                  i.          When you speak, speak the truth.

                ii.          When you make a promise, fulfil it.

              iii.          When something is entrusted to you, return it.

              iv.          Guard your private parts.

                v.          Keep your gaze lowered.

                                                                                                      vi.          Stop your hands [from hurting others].(Musnad Imām Aḥmad, vol. 8, pp. 412, Ḥadīš 22821)

 

Mayrī zabān pay ‘Qufl-e-Madīnaĥ’ lag jāye

Fuzūl-goī say bachtā raĥūn sadā Yā Rab

Uṫĥay na ānkĥ kabĥī bĥī gunāĥ kī jānib

‘Aṭā karam say ĥo aysī mujĥay ḥayā Yā Rab

Madanī guard on my tongue, may I establish and place

From irrelevant speech, O Rab, may I always be safe

Towards sins, may my eyes never rise

Such modesty, with your blessing O Rab, may I enshrine

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

A bird calls towards righteousness

When Qaṭā (a pigeon-like bird) speaks, it says مَنۡ سَكَتَ سَلَم that is whoever remained silent, he remained safe. (Tafsīr Qurṭubī, vol. 7, pp. 127)

Placing a Madanī guard on the tongue, that is to make necessary conversations as short as possible and to use signs and written communication instead of verbal communication wherever possible, is very beneficial in guarding against backbiting. Remember that backbiting can also be committed through non-verbal communication such as writing, signs and expressions too. Furthermore, it is not permissible to remain silent when someone else is backbiting against another brother in front of you, unless justified by the Sharī’aĥ, You should stop him from doing so and thus protect the reputation of your Muslim brother.

Na ghībat karayn gey na ghībat sunayn gey

Ba’aun-e-Khudā lab pay qābū rakĥayn gey

Neither will we hear backbiting, nor will we perpetrate

With the help of Allah, control of our tongue we will accentuate

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Don’t curse the animal used for riding

It is cited on 166 page of Baĥār-e-Sharī’at, volume 16 [the 312-page publication of Maktaba-tul-Madīnaĥ the publishing department of Dawat-e-Islami]: A person cursed an animal used for riding. The Beloved and Blessed Rasūl صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم said, ‘Step down from it and do not bring a cursed thing along with us. Do not curse yourself, your children and your wealth as this curse may be in a moment in which supplications are accepted by Allah عَزَّوَجَلَّ.’ (Ṣaḥīḥ Muslim, pp. 1064, Ḥadīš 3009)

To speak ill of an animal

Dear Islamic brothers! It is vital that the tongue is controlled. We are not even permitted to curse animals. The fact of the matter is that why should we even mention the faults of an animal. Furthermore, the one who refrains from speaking ill of the animals, how could he ever even think of speaking ill of his Muslim brothers?

Remember that we cannot categorise speaking ill about animals as an offence equal to that of speaking ill about Muslims. However, it is possible that if that animal belongs to a Muslim; the act may fall into the category of backbiting and hurting the feelings of the Muslim. For example; ‘the horse of such-and-such person is slow’, ‘the animal that he has chosen for Qurbānī is just bare bones’, ‘his goat is just a skeleton’, and ‘the sound of his rooster is very annoying’ etc. Such statements could hurt the feelings of the owners of those animals, therefore, would be classified as backbiting.

Don’t speak bad about even a dead dog

Sayyidunā Mālik Bin Dīnār عَـلَـیۡهِ رَحۡـمَةُ الـلّٰـهِ الۡـغَـفَّـار has stated, ‘Sayyidunā ‘Īsā عَـلَيْـهِ الـسَّـلَام once passed by a dead dog. His companions said, ‘This dog smells bad.’ Sayyidunā ‘Īsā عَـلَيْـهِ الـسَّـلَام commented, ‘Look how white its teeth are!’ In other words, he عَـلَيْـهِ الـسَّـلَام showed that we should refrain from speaking bad even against a dead dog and that we should only mention good things in animals who cannot speak. (Iḥyā-ul-‘Ulūm, vol. 3, pp. 177)

May Allah عَزَّوَجَلَّ have mercy on him and forgive us without accountability for his sake!

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِہٖ وَسَلَّم

 

Using a nice word to refer to a pig

سُـبْحٰـنَ الـلّٰـه عَزَّوَجَلَّ, the marvellous character of Sayyidunā ‘Īsā عَـلٰى نَبِيِّنَا وَعَـلَيْهِ الصَّلٰوةُ وَالسَّلَام is beyond words. Verily, only he could display such majestic grace that he mentioned the good aspect of the dead dog.

Another marvellous display of his character is cited on page 437 of Tārīkh Dimishq, volume 47: As a pig passed by Sayyidunā ‘Īsā عَـلٰى نَبِيِّنَا وَعَـلَيْهِ الصَّلٰوةُ وَالسَّلَام, he said ‘مُرۡ بِسَلَامٍ’ [i.e. pass safely]. Astonishingly, people asked, ‘Yā Rūḥallāĥ! Why is it that you used such pleasant words for a pig?’ He عَـلَيْـهِ الـسَّـلَام replied, ‘I do not want to bring bad speech on my tongue.’ (Tārīkh Dimishq, vol. 47, pp. 437)

May Allah عَزَّوَجَلَّ have mercy on him and forgive us without accountability for his sake!

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِہٖ وَسَلَّم

Using sacred names to refer to worldly things

Dear Islamic brothers! What fabulous mindset, the Prophet ‘Īsā عَـلٰى نَبِـيِّـنَا وَ عَـلَيْـهِ الـصَّلٰوة ُ وَالـسَّلَام had! May we be also blessed with a similar mindset and learn the art of using the right and best of the words to refer to things. At times, it is better and more respectful not to attribute sacred names to worldly things. For example, in the subcontinent a cuisine is popularly known as ‘Ḥalīm’. There are some people who fear Allah عَزَّوَجَلَّ and never use the word ‘Ḥalīm’ to refer to that dish because ‘Ḥalīm’ is one of the beautiful attributive names of Allah عَزَّوَجَلَّ.

Tażkira-tul-Awliyā has reported an incident of Sayyidunā Bāyazīd Bisṭāmī قُـدِّسَ سِـرُّهُ الـسَّامِی: Once Sayyidunā Bāyazīd Bisṭāmī قُـدِّسَ سِـرُّهُ الـسَّامِی took a red apple in his hands and said, ‘How Laṭīf this apple is!’ A voice was heard from the Unseen [Ghayb], ‘Do you not feel ashamed using Our name for an apple?’ Allah عَزَّوَجَلَّ deprived the heart of Sayyidunā Bāyazīd Bisṭāmī قُـدِّسَ سِـرُّهُ الـسَّامِی from His remembrance for forty days. As a punishment for himself, the Shaykh then swore never to eat fruit from the city of Bisṭām.(Tażkira-tul-Awliyā, pp. 134)

 

Dear Islamic brothers! The word ‘Laṭīf’ also literally means elegant, but since it is also one of the names of Allah عَزَّوَجَلَّ, the Shaykh was warned from using it casually.

May Allah عَزَّوَجَلَّ shower His mercy upon him and forgive us for his sake!

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِهٖ وَسَلَّم

Ḥusn-e-akhlāq milay bĥīk mayn ikhlāṣ milay

Ik bĥikārī ĥay kĥařā āp kay darbār kay pās

May I attain good manners and be sincere

A beggar at your court is standing near

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

The arrow always hits the bullseye

Dear Islamic brothers! We should protect our tongue under all circumstances as when the tongue moves, it can create much peril. The famous Tābi’ī Shaykh Sayyidunā Sufyān Šaurī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘Shooting an arrow is much easier than shooting painful words (that hurt others) from the tongue. The reason is that the arrow may not hit the bullseye, but words that leave the tongue always will.’ (Tanbīĥ-ul-Mughtarrīn, pp. 189)

Words are more severe than the strike of the sword

Dear Islamic brothers! How eloquently Sayyidunā Sufyān Šaurī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی identified the evils of misusing of the tongue! Undoubtedly, the pains that words cause to the human heart are more severe than the wounds inflicted by an arrow. The wounds caused by an arrow heal quickly; however, the effects of the wound caused by backbiting or hurting someone’s feelings are long lasting. There is an Arabic saying: جَرۡحُ الۡكَلَامِ اَصۡعَبُ مِنۡ جَرۡحِ الۡحُسَامِ i.e. The wound caused by the tongue is more severe than the wound caused by the sword. (Al-Mustaṭraf, vol. 1, pp. 47)

Żikr-o-Durūd ĥar gĥařī wird-e-zabān raĥay

Mayrī fuzūl-goī kī ‘ādat nikāl do

May forever be on my tongue Żikr and Ṣalāt-‘Alan-Nabī

May I lose the habit of idle talk

 

The eighth cure

The best method to refrain from backbiting

In order to refrain from any disease (of the heart), it is imperative that we become aware of the evils and risks of that disease. In this regard, one should read the sections about backbiting from the 16^th volume of Baĥār-e-Sharī’at and the 3^rd volume of Iḥyā-ul-‘Ulūm respectively. It is not easy to tame a rebellious Nafs-e-Ammāraĥ. The Nafs will try to justify its needs and provoke you to commit the grave sin of backbiting, which is why; you will have to rebuke it with stories that will discourage it. Reading these deterrent examples and the punishments that the evil act leads to just a few times will not suffice since we have a weak memory; and besides, Satan is constantly trying to make us forget. I suggest that no matter what deceptive tactics Satan uses to deter you from reading, make a sincere effort to read the entire chapter of Faizān-e-Sunnat, volume 2 about the evils of backbiting, from beginning to end. Also, continue to read this chapter from time to time. Our homes continue to be ‘centres of backbiting’, which is why you should start Dars of this book in your homes in particular. اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, you will find an amazing transformation and will realize the blessing of giving Dars in your homes. Ensure that you read (or listen) to it, because Satan will never want you to read (or listen) or be worried about the evils of backbiting.

Uṫĥay na ānkĥ kabĥī bĥī gunāĥ kī jānib

‘Aṭā karam say ĥo aysī mujĥay ḥayā Yā Rab

Kisī kī khāmiyān daykĥayn na mayrī ānkĥayn aur

Sunayn na kān bĥī ‘aybaun kā tażkiraĥ Yā Rab

May my eyes never gaze upon a sin

May I be granted such modesty, O Rab

May I never see the faults of others and next to kin

Nor my ears ever hear such immorality, O Rab

The ninth cure

What if backbiting destroys good deeds?

Whenever you feel like speaking ill of others, think about the Day of Judgement and the time when your deeds will be transferred to the victim (the one you spoke ill of); and his

 

sins will be transferred to your account. Think about the despair when you will be left with no good deeds and the angels will drag you to the fire of Hell.

Stingy with wealth but generous with good deeds

Shaykh Sayyidunā Ibrāĥīm Bin Adĥam عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡاَکۡرَم warns the backbiter in this manner, ‘O liar, you were stingy in giving the lowly wealth of this world to your friends, but you gave away all your wealth of the Hereafter (i.e. the treasure of good deeds) to your enemies. Neither is your stinginess in the world accepted nor is your generosity in the Hereafter.’ (Tanbīĥ-ul-Ghāfilīn, pp. 87)

Ghuṣīlay mizāj aur ghībat kī khaṣlat

Say mujĥ ko bachā Yā Ilāĥī

Ĥo akhlāq achcĥā, ĥo kirdār sutĥrā

Mujĥay muttaqī Tū banā Yā Ilāĥī

O Allah, save me from backbiting and high temper

O Allah, grace me with piety and good character

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

A cure for kidney pain

Dear Islamic brothers! In order to rid yourself from the habit of backbiting, and to make a habit of offering Ṣalāĥ and practicing the Sunnaĥ; travel in the Madanī Qāfilaĥ with the devotees of the Prophet. Live your life according to the Madanī In’āmāt in order to prosper in the world and be successful in the Hereafter. Fill in the questionnaire and hand them into the representative of Dawat-e-Islami on the first day of the new Islamic month. Also make sure you take part in the blessed Sunnaĥ-inspiring Ijtimā’āt.

For your inspiration, here is an inspiring Madanī incident of a Madanī Qāfilaĥ: An Islamic sister from Hyderabad (Bāb-ul-Islam, Sindh) has narrated, ‘I would feel such chronic pain

 

in my kidney, that it would not be relieved until I would take two injections. Fortunately,  a Madanī Qāfilaĥ of Islamic sisters came into our area, and Allah عَزَّوَجَلَّ bestowed me with the honour to join them to learn and propagate the Sunnaĥ. Thereafter, my kidney started to hurt again until nightfall. When food was served, I saw that it was rice. I thought that if I ate rice, the pain would get worse. Anyway, I finally plucked up the courage and ate with the intention of gaining blessings thinking that اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ nothing would happen. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, after eating, my pain vanished!’

Dard gurday mayn ĥay yā mašānay mayn ĥay

Is kā gham mat karayn, Qāfilay mayn chalo

Manfa’at ākhirat kay banānay mayn ĥay

Yād Us ko rakĥayn, Qāfilay mayn chalo

Whether you have kidney or urethra pain

Worry not, let’s go to Qāfilaĥ

Making the Hereafter successful is the gain

Remember that, let’s go the Qāfilaĥ

A cripple was immediately cured

In this context, on page 533 of Faizān-e-Sunnat, volume 1 [the 1548-page publication   of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is stated:  اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, in the righteous environment of Dawat-e-Islami, an international non-political movement of propagation of Ṣalāĥ and Sunnaĥ, during the last ten days of Ramadan arrangements are made for a collective I’tikāf. Many people learn and adopt the practice of following the Sunnaĥ. Many immoral individuals repent from their sins and start their lives anew. At times, during these days glimpses of Allah’s magnificence are clearly observed and marvels are also seen. During one such I’tikāf, in the Ramadan of 1425 Ĥijrī at the international Headquarters of Dawat-e-Islami, Faizān-e-Madīnaĥ (Karachi, Pakistan), there were about 2,000 Islamic brothers residing in the Masjid. Amongst them was a 77 years old Ḥāfiẓ Muhammad Ashraf from the Chakwal district of Punjab, Pakistan. His hands and tongue were paralyzed and his hearing was almost impaired but his faith was still well and truly alive.

One day during Ifṭār (breaking of the fast), he requested for the leftovers of one of the preachers and ate it with the strength of belief in his heart. He also requested the preacher

 

to blow on him. His positive opinion regarding the preacher paid off. Allah’s mercy descended upon him and his paralysis was cured. He narrated this incident on stage in front of thousands of people in Faizān-e-Madīnaĥ and the entire atmosphere was echoing with the joyous sounds of Allah! Allah! Allah! Allah! [i.e. Żikr]. Several newspapers also published this news in the days which followed.

Dawat-e-Islami kī qayyūm

Dauno jaĥān mayn mach jāye dĥūm

Is pay fidā ĥo bachchaĥ bachchaĥ

Yā Allah mayrī jĥaulī bĥar day

Dawat-e-Islami be prevalent in both worlds, I am longing

And every child join, O Allah, Allah! Fulfil my yearning

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

The tenth cure

Look at your own shortcomings

When one wishes to expose the shortcomings of others, he should think about his own sins and make an effort to rectify them. By Allah عَزَّوَجَلَّ! This is a great honour. The Greatest and Holiest Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated, ‘Glad-tidings for the one whose [self realization of his own] shortcomings prevented him from looking for faults in others.’ (Firdaus bimā Šaur-ul-Khaṭṭāb, vol. 2, pp. 447, Ḥadīš 3929)

Remember your shortcomings

Sayyidunā ‘Abdullāĥ Ibn ‘Abbās رَضِىَ الـلّٰـهُ تَعَالٰی عَـنْهُمَا has stated, ‘Whenever you intend to talk about the shortcomings of others, remember you own.’

(Żamm-ul-Ghībaĥ li-Ibn Abid Dunyā, pp. 95, Ḥadīš 56)

Despite knowing your own shortcomings...

Sayyidunā Zayd Qummī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘How strange is that person who considers himself righteous, despite knowing his own faults and judges others as sinful just based on rumours. Where is his intellect?’ (Tanbīĥ-ul-Mughtarrīn, pp. 197)

 

The one who realizes his own faults

Sayyidatunā Rābi’aĥ ‘Adawiyyaĥ رَحْمَةُ الـلّٰـهِ تَعَالٰی عَـلَيْهَا has said, ‘When a person tastes the enjoyment of Allah’s love; Allah عَزَّوَجَلَّ makes him aware of his own shortcomings due to which he does not pay heed to the faults of others.’ (He then takes corrective action to rectify himself). (Tanbīĥ-ul-Mughtarrīn, pp. 197)

Do not search for hidden faults

The Prophet of Raḥmaĥ, the Intercessor of Ummaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated, ‘O you who have established faith with your tongues, but faith has not entered you hearts! Do not backbite others and do not look into their hidden matters. Whoever looks into the hidden matters of others, Allah عَزَّوَجَلَّ will reveal his faults and when Allah عَزَّوَجَلَّ reveals his faults, the person will be disgraced even if he is within the confines of his own home.’ (Sunan Abī Dāwūd, vol.4, pp. 354, Ḥadīš 4880)

Dear Islamic brothers! One should not seek out the faults of other Muslims. Allah عَزَّوَجَلَّ says in Sūraĥ Al-Ḥujurāt, part 26, verse 12:

Shaykh Sayyid Na’īmuddīn Murādābādī عَـلَيْهِ رَحۡمَةُ الـلّٰـهِ الۡـهَادِی has stated, ‘Do not search for      the information about others that Allah عَزَّوَجَلَّ has hidden as He is ‘سَتَّار’ [the One who Conceals].’ (Khazāin-ul-‘Irfān, pp. 823)

Allah عَزَّوَجَلَّ will conceal

It has been narrated on the authority of Sayyidunā ‘Abdullāĥ Ibn ‘Umar رَضِىَ الـلّٰـهُ تَعَالٰی عَـنْهُمَا that the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated, ‘A Muslim is a brother to another Muslim; he does not oppress him nor does he leave him helpless. Whoever fulfils the need of his brother, Allah عَزَّوَجَلَّ fulfils his need. Whoever relieves another Muslim from pain,     Allah عَزَّوَجَلَّ will relieve him from the pains of the Day of Judgement. Whoever conceals the faults of another Muslim; Allah عَـزَّوَجَـلَّ, ‘سَـتَّار’ will conceal his faults on the Day of Judgement.’ (Ṣaḥīḥ Muslim, pp. 1394, Ḥadīš 6580)

 

Conceal the faults of others and gain Paradise

Sayyidunā Abū Sa’īd Khudrī رَضِىَ اللهُ تَعَالٰی عَـنْهُ has narrated that the Beloved and Blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘Whoever conceals the shortcomings of his brother upon witnessing them will be made to enter Paradise.’ (Musnad ‘Abd Bin Ḥumayd, pp. 279, Ḥadīš 885)

Screaming in Hell

Dear Islamic brothers! سُـبْحٰـنَ الـلّٰـه عَزَّوَجَلَّ, words cannot express the virtues that lie in concealing faults! Satan will undoubtedly try to prevent us from those things that are most important in gaining success in the Hereafter. He uses all the tricks of his trade to stop a Muslim from concealing the faults of another Muslim; the effects of which have caused such great harm that the majority of Muslims are now involved in backbiting and exposing the shortcomings of other Muslims. Today, Muslims are not prepared to hide the faults of other Muslims; rather they expose such shortcomings without any hesitation, and at times, are even proud of engaging in this evil act.

If someone ever does conceal the faults of another, it is only temporary, and as soon as there is a dispute between them, they expose all the faults that were hidden. Unfortunately, there is no fear of the Hereafter whatsoever. The punishment in Hell is severe and we cannot bear it. Sayyidunā ‘Īsā Rūḥullāĥ عَـلَيْـهِ الـسَّـلَام has stated, ‘No matter how strong a body is, no matter how handsome a face is, and no matter how sweet-talking a tongue is – they will be screaming in the depths of Hell.’ (Mukāshafa-tul-Qulūb, pp. 152)

Auraun kay ‘ayb cĥoř naẓar khūbiyaun pay rakĥ

‘Aybaun kī apnay bĥāī magar khūb rakĥ parakĥ

Forget the shortcomings of others; keep an eye on their excellence

However, do keep an eye on your own faults and decadence

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Backbiting weakens faith

Sayyidunā Ḥasan Baṣrī رَضِىَ اللهُ تَعَالٰی عَـنْهُ has stated, ‘Backbiting causes harm to the faith faster than Ākilaĥ^[1], a flesh-eating disease, does to the body.’ He رَضِىَ اللهُ تَعَالٰی عَـنْهُ has further stated,  ‘O son of Ādam! You cannot taste the essence of faith until you stop searching for the faults of others, until you rectify the faults within yourself; and until you distance yourself from the acts of backbiting. When you do that, you will only be concerned with yourself, and such a person is closest to Allah عَزَّوَجَلَّ.’ (Żamm-ul-Ghībaĥ li-Ibn Abid Dunyā, pp. 93, Ḥadīš 54)

The experiences of a revert

Dear Islamic brothers! اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, the non-political movement for the propagation of Quran and Sunnaĥ, Dawat-e-Islami is the movement of those who are rightly guided; the beliefs of whom are in accordance with the Quran and Sunnaĥ. Embrace it and remain with it until your final breaths. اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, through the blessings of the company of the devotees of the Prophet, you will be instilled with a passion to safeguard your faith, perform righteous deeds, and have hatred towards backbiting and other sins.

The protection of our faith is absolutely vital. If we lose our faith, then all the worship we do will be worthless. The Prophet of Raḥmaĥ, the Intercessor of Ummaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated: اِنَّمَا الۡاَعۡمَالُ بِالۡخَوَاتِيۡم i.e. Deeds are based on the end. (Ṣaḥīḥ Bukhārī, vol. 4, Ḥadīš 6607)

No matter what calamity befalls upon us, our faith should not waver. Here is a faith-strengthening and heart-wrenching story about a 22-year old revert from the city of Delhi in India. Here are his experiences in his own words: My family and I were non-Muslims. My father wished that I would become a doctor, and in 1994 he got me a job at a local hospital as an assistant to a doctor who happened to be his friend. The non-Muslim doctor had extreme hatred for Muslims. His resentment for Muslims was so deep rooted that he would never eat food touched by a Muslim. His evil habits began to seep into my heart and I began to hold similar hatred for Muslims. My hatred was so severe that I would remain thirsty and hungry for days, but would never eat or drink the food and water touched by a Muslim. Many years went by, when one day; a person with a green ‘Imāmaĥ came to the hospital for an eye operation. His manners, excellent character, lowered gaze, and politeness inspired me and we soon developed a friendly relationship.

 

He would often carry out his individual efforts and try to inspire me to accept the truth. Though he left the hospital after a few days, I did remain in touch with him and would often pay him a visit.

He had a thick book with him entitled Faizān-e-Sunnat. When he would go for Chowk Dars (Dars outside on the street), he would often invite me to come along, and I would gladly accept. After listening to Dars a few times, the hatred for Islam in my heart began to change into admiration. Because of this admiration, I would not hesitate any more to eat with Muslims and began to respect the Ażān and the Masjid. In the year 2004 I happened to read a booklet entitled ‘Method of Ghusl’ [published by Maktaba-tul-Madīnaĥ, Dawat-e-Islami’s publishing house]. The contents of the booklet were not exactly clear to me, which is why I asked the Islamic brother to elaborate. He clarified the rulings about purity, but in the end, he stated that true purity can only be achieved by accepting Islam. The words pierced my heart like an arrow and these words were the turning point of my life. After much reflection, I recited the Kalimaĥ (the declaration of faith) and came into the fold of Islam. I was rescued from the darkness of Kufr and thus my heart was enlightened by the light of faith.

I began to take part in Dawat-e-Islami’s Sunnaĥ-inspiring weekly Ijtimā’. I also took Bay’at (allegiance) in the Qādiriyyaĥ Razawiyyaĥ Ṭarīqaĥ (spiritual way) and became a Murīd (disciple) of the Ghauš-e-A’ẓam, Shaykh ‘Abdul Qādir Jīlānī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه. I began to offer my daily Ṣalāĥ. However, at times satanic deceptions about Islam would cross my mind. One day I happened to read the booklet entitled ‘An Old Worshipper’ [published by Maktaba-tul-Madīnaĥ], اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, my mind became free of those satanic deceptions. I was fortunate to travel in a Madanī Qāfilaĥ with the devotees of the Prophet on the 18^th of July 2005. I had a short temper and would often argue with my family if the food was not according to my liking. However, with the blessings of the travel, my temper calmed down and my behaviour changed for the better. My family was astonished at my change and they too began to admire the religion of Islam. I grew a beard and also wore the crown of the green ‘Imāmaĥ but I would take it off before I entered my home.

After a few days, other people began to incite my family against me. As a result, the matter took a turn for the worse and my family began to be oppressive when dealing with me. I was rebuked, scolded and beaten. I left my house but after a few days my brothers persuaded me to go back and I complied. They forced me to the barber shop so that he could shave

 

my beard off, however the barber became apprehensive and refused to shave my beard off when I told him that I had accepted Islam. My family also feared repercussions when it came to the beard, until a beardless and ignorant Muslim told them that it was not necessary to keep a beard, as he had not kept it and neither had millions of Muslims around the world. Upon hearing this, my family, lost in the obscurities of Kufr, found a renewed courage and one day began to shave my beard off while I was asleep. I woke up, and in the midst of the struggle to save my beard I was injured and my face drenched in my tears and blood. I pleaded but they did not listen and eventually shaved my beard off. The blood running from the face blended with my tears. They confined and locked me up in a room with no supplies except my clothes. They would watch over my every move; however, despite their watchful observation, I still managed to offer Ṣalāĥ. I would give up my sleep to remain in the state of Wuḍū. I was helpless, alone and no one was around to allay my pain and problems.

Two months went by in the same struggle and confinement, when the holy month of Ramadan approached. Alas, who would bring Saḥarī for me! I could not even think of missing a fast, which is why I kept the fast without Saḥarī. My family was suspicious because I did not eat the whole day. In the evening, they came to me in order to force me to eat. I said to them, ‘Leave the food here, I will eat.’ When they left, I hid the gravy and rolled up the bread into my pocket, however my family suspected me, they forced me to eat the food during the day. I deeply resented this but could not do anything, thus I missed five fasts in that oppressive and hostile environment.

Eventually the restrictions began to ease up and I started to go back to work at the hospital. I would make the intention of observing fast without eating Saḥarī, and would take my lunch with me, but would eat at the time of breaking the fast. During this time, I also took the legal and official steps that were required to declare the religion as Islam, as my family was still unaware of my actions. I would secretly go to the local Masjid to offer my Ṣalāĥ, but the caretakers of Masjid asked me not to come there, as they were apprehensive of a possible backlash and discord among the Muslims and Hindus. I was heart-broken as hostile circumstances established a barrier between the Masjid and me; but could not do anything about that, as I was helpless and alone. The local Madanī Headquarters was far away, besides, I had instructed them not to contact me because of my situation.

 

The continuous stream of trials and tribulations had debilitated my power to think and weakened my confidence. I could not even find a person who I could talk to and thus take remedial action. I was devastated and alone but offering Ṣalāĥ always filled me up with confidence and brought an uncanny peace to my heart. I would also continuously recite Ṣalāt upon the Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. I began to go to a Masjid, three kilometres away from where I lived, for my congregation ritual Ṣalāĥ. My family was showing signs of leniency again when a so-called Muslim instigated them once again. He told my family that he was also a Muslim but he did not offer Ṣalāĥ every day, he just offered the Friday and Eid Ṣalāĥs. He also put that idea into their heads that I was probably reading some incantations to overpower a jinn and that I would be destroyed because of that. Instigated by that so-called Muslim, my family began the restriction and barbarity once again; I was not allowed to even move my lips to send Ṣalāt upon the Beloved Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

I was devastated and was getting closer to becoming a disbeliever again, but Allah’s mercy and blessings came to my rescue. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, I had heard about the trials and tribulations faced by Sayyidunā Bilāl رَضِىَ اللهُ تَعَالٰی عَـنْهُ. My sufferings were nothing compared to those tribulations. Remembering those stories gave me confidence and strengthened my faith in Islam.

Once, I secretly visited the Sunnaĥ-inspiring Ijtimā’ of Dawat-e-Islami. When my family found out, they came and forced me to go back. I did not resist, as I did not want any discord to occur. At home, I was beaten up so severely that I almost passed out. Upon regaining my senses, I decided to leave my house; even though I had just gotten a dream job at the local government office; a job that I had worked hard to get for years. On one hand, I had my house, my family and a bright future; on the other, my faith. I picked the latter by the magnificence of Allah عَزَّوَجَلَّ and in order to protect my faith, I left my house on the 21^st of March 2007.

اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, today, I travel to various cities in India with the devotees of the Prophet in Madanī Qāfilaĥ. I have also completed the entire number of Ṣalāĥ that I had missed because of the restrictions imposed by my family. I had wished that someday I would lead the Ṣalāĥ as an Imām. With the blessings of the Madanī Qāfilaĥ I had learnt the correct pronunciation of the Quran also learnt the rules and laws governing the various aspects of Ṣalāĥ. Hence, I was fortunate to lead the brothers as an Imām in Ṣalāt-ul-Fajr on 13^th of April 2007 in the city of Jhansi. I would do anything for Dawat-e-Islami as it not only

 

led me to the light of faith from the obscurities of Kufr, but also made me lead others in Ṣalāĥ. This is all the mercy of my Allah عَزَّوَجَلَّ and the compassion of His Beloved and Blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

The revert Islamic brother has further stated: During the travel to the city of Kannauj, in the Kāghizyānī area, a ground across the ‘old Masjid’ was full of people carrying out sinful actions. Some were playing cards while others were gambling. After offering Ṣalāt-ul-‘Aṣr I went to those people to call them towards righteousness. Upon seeing me approach them, a person angrily stood up, began to curse at me, rebuked me and asked me to advise others and not them. Meanwhile, an old man said to him, ‘At least listen to what he has to say.’

Hence, I called upon them to tread on the path of righteousness and began to iterate the virtues of offering Ṣalāĥ and the iniquities in not offering it. When I realized that it was the right moment to cast a lasting impression on their hearts, I began to narrate my tribulation-ridden experiences and told them that our roles should be reversed, they should be advising me instead of the other way round as I had just recently accepted Islam. I summarized the hardships that I faced upon which the audience began to weep and the person who had cursed me earlier asked me to stop or else his heart was going to stop beating. All the brothers were now ready to accompany me to Masjid. In the congregational Ṣalāt-ul-‘Aṣr we were only two persons, whereas in the Ṣalāt-ul-Maghrib, astonishingly, we now had three rows. An elder in the Masjid told me that he had grown old watching those people, but that was the first time he was seeing them in the Masjid.

Kāfiraun ko chalayn, Mushrikaun ko chalayn

Da’wat-e-Dīn dayn, Qāfilay mayn chalo

Kāfir ā jāyain gey, rāĥ-e-ḥaq pāyaīn gey

اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, chalayn Qāfilay mayn chalo

Call the Kāfir and call the Mushrik to Islam, let’s go in Qāfilaĥ

Spread the word, come all together, let’s go in Qāfilaĥ

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

How to repent from backbiting

Ask Allah عَزَّوَجَلَّ for forgiveness with remorse and regret. Ask Allah عَزَّوَجَلَّ to forgive         the person that you have slandered and backbitten. The Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated, ‘The atonement for backbiting is that you ask forgiveness on behalf of the  one you slandered; he should say اَللّٰهُمَّ اغۡفِرۡلَنَا وَلَهُ i.e. O Allah عَزَّوَجَلَّ! Forgive us and him.’ (Ad-Da’awāt-ul-Kabīr lil-Bayĥaqī, vol. 2, pp. 294, Ḥadīš 507)

If you do not remember the name of the person, then I would advise you to say something like this, multiple times every day: ‘O Allah عَزَّوَجَلَّ! For the sake of the Most Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, forgive me and those Muslims who I have victimized by backbiting.’

(Remember that one of the conditions for the acceptance of repentance is that you should detest that sin and have a firm intention of not committing that sin ever again).

Mayrī aur jin jin kī mayn nay kī ĥay ghībat Yā Khudā

Maghfirat farmā day, farmā sab pay raḥmat Yā Khudā

O Allah, forgive and have mercy on myself & those

Whom I have backbitten, my actions I deplore

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Ask the person to forgive you

If the person, that you committed backbiting against, is not aware that you have backbitten him then it is not necessary to ask him to forgive you. Ask Allah عَزَّوَجَلَّ to forgive you and make a firm intention not to commit this sin ever again. If, however, the person knows that you have backbitten against him, then ask him to forgive you for what you have done; go to him, praise him and show your affection towards him.

Now, if you try your best and that person does not forgive you, then اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ no retribution will be sought from you on the Day of Recompense. If you only said sorry   as a formality and you are not sincerely asking him to forgive you; even if he forgives

 

you then retribution may be sought from you on the Day of Reckoning. (Baĥār-e-Sharī’at, vol. 16, pp. 181)

Ṣadaqaĥ Piyāray kī ḥayā kā na lay mujĥ say ḥisāb

Bakhsh bay-pūcĥay lajāye ko lajānā kyā ĥay

For the sake of Your Beloved, do not put me on trial

Pardon me without examination, I am guilty and frail

If the person finds out after you repented

What should one do if the person you backbited against finds out after you have repented? In this context, Imām-e-Aĥl-e-Sunnat Shaykh Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has stated on page 411 of Fatāwā Razawiyyaĥ, volume 2: It is stated in Rauḍa-tul-‘Ulamā that I asked Sayyidunā Abū Muhammad رَحْمَةُ اللهِ تَعَالٰی عَلَيْه, ‘Will the repentance be acceptable and beneficial if the one who is backbitten does not come to know about it?’ He replied, ‘Yes, it will, because, the rights of the person have not been violated and he has repented before the infringement occurred. Backbiting will be an infringement on the rights [Ḥuqūq-ul-‘Ibād] of the victim when he comes to know about it.’

I then asked, ‘What if the person comes to know that so-and-so person spoke ill of him after the backbiter has repented.’ The Shaykh replied, ‘The backbiter’s repentance does not become invalid. Allah عَزَّوَجَلَّ will forgive them both; the backbiter because he repented from the sin, and the victim because of the emotional pain he had to go through when he came to know about it. Allah عَـزَّوَجَــلَّ is Merciful, He عَـزَّوَجَــلَّ does not nullify an accepted repentance; He عَزَّوَجَلَّ will forgive both of them.’ (Minḥ-ur-Rauḍ lil-Qārī, pp. 440)

Ḋar tĥā kay ‘iṣyān kī sazā, ab ĥogī yā rauz-e-jazā

Dī un kī raḥmat nay ṣadā, yeĥ bĥī naĥīn woĥ bĥī naĥīn

Would I be punished in here or in Hereafter, I fear

His mercy called upon and said, ‘neither here nor there’

The victim has passed away

Imām Muhammad Ghazālī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَالِی has stated, ‘How should you seek forgiveness if the one who you spoke bad of becomes aware of the things you said about him, however

 

he then disappears or dies? Well, the situation is very challenging now – he should now engage in as many good deeds as he can, so that even if some deeds are given away to  the one he backbited on the Day of Judgement, he will still have some remaining in his account.’ (Rad-dul-Muḥtār, vol. 9, pp. 677)

Parable: Sayyidunā Shaykh ‘Abdul Waĥĥāb Sha’rānī قُـدِّسَ سِـرُّہُ الـنُّـورَانِی has narrated: My brother Afḍaluddīn عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـمُبِیۡن said, ‘I try to commit many good deeds so that some remain in my account on the Day of Reckoning, in case some people demand justice and retribution for their rights (wealth and reputation) I may have violated.’ (Tanbīĥ-ul-Mughtarrīn, pp. 191)

Bāzār-e-‘amal mayn to saudā na banā apnā

Sarkār! Karam tujĥ mayn ‘aybī kī samāī ĥay

In the trade of good deeds, I have miserably failed

O Prophet, in your compassion this sinner is placed

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Alas! The misfortune of Nafs

Alas, where would the heedless and sinful go – the one who has backbitten numerous people due to the wickedness of his Nafs? We are bound by the heavy chains of complacency and are embarrassed to ask a person to forgive us; even it is someone we know very well, let alone the person who has passed away. Just imagine what will happen if all the people, whose rights we have violated, seek justice and retribution from us on the Day of Judgement.

Tujĥay ĥargiz gawārā ĥo naĥī saktā kay maḥshar mayn

Jaĥannam kī ṭaraf rotā ĥuwā tayrā gadā niklay

You will not tolerate at all on the Day of Judgement

That your devotees would amble towards Hell

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Safety lies in seeking forgiveness in this world

The Compassionate Prophet صَلَّى الـلّٰـهُ تَـعَالٰى عَـلَيْهِ وَاٰلِهٖ وَسَلَّم has stated, ‘Whoever has the burden of slandering or oppressing his brother, it is necessary upon him that he asks the person for forgiveness here [in this world] before the coming of that hour, because neither dirham nor dinar will be there. If he has some good deeds, they will be taken away equal to the violation of rights and given to the victim. If not, then the sins of the victim will be transferred to the violator.’ (Ṣaḥīḥ Bukhārī, vol. 2, pp. 128, Ḥadīš 2449)

Sab nay ṣaf-e-maḥshar mayn lalkār diyā ĥam ko

Ay bay-kasaun kay Āqā ab tayrī duĥāyī ĥay

All people challenged us in the columns on the Day of Test

O Helper of the helpless, upon your mercy now our fate rests

The definition of slander

To level a false and malicious statement in the presence or absence of a person is a slander. (Al-Ḥadīqa-tun-Nadiyyaĥ, vol. 2, pp. 200)

In other words, if you attribute untrue slanderous statements and accusations against a person in his presence or absence, then it is a slander. For example, if you call someone, a show-off in front of him or behind his back and that person is not a show-off, or even if he is and you do not have any evidence of it, as being a show-off is one of the hidden diseases of the hearts, then this act is slander.

How should one repent from slandering?

Repenting from the sin of slandering has three necessary conditions:

1.         A firm intention to abstain from committing slander.

2.         If possible, seeking forgiveness from the person whose rights you have infringed. Remember that asking someone to forgive you will not cause further discord.

3.         Confess your guilt and admit that you made false accusations in front of those people to whom you have relayed the false accusations. In other words, tell the truth that the statements you made about so-and-so person are untrue.

(Al-Ḥadīqa-tun-Nadiyyaĥ Waṭṭarīqa-tul-Muhammadiyyaĥ, vol. 2, pp. 200)

 

On page 181 of Baĥār-e-Sharī’at, volume 16 [the 312-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], the Guiding Light of Spirituality, the Expert of Islamic law, Shaykh Muftī Amjad ‘Alī A’ẓamī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘It   is imperative that you ask the victim to forgive you in the case of slander. It is also necessary to bring the truth to light in front of those people to whom you made the false accusations about so-and-so person.’ (Baĥār-e-Sharī’at, vol. 16, pp. 181)

It is indeed difficult for the Nafs as it will feel inferior and will see elements of one’s disrespect, however, keep in mind that the matters of the afterlife are extremely grave. By Allah عَزَّوَجَلَّ! The punishment in Hell will be unbearable. Therefore, read and tremble.

The punishment of slander

The Intercessor of the Ummaĥ, the Compassionate Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated, ‘Whoever relays a fault of a Muslim brother which does not exist in him, Allah عَزَّوَجَلَّ will keep him in the mud, blood and pus of the dwellers of Hell until he comes out of the statements that he made.’ (Sunan Abī Dāwūd, vol. 3, pp. 427, Ḥadīš 3597)

The punishment of accusing others of a sin

Here is a heart-trembling narration about those who make false accusations about others committing a sin. While mentioning many things that he saw in his dream, the Most Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم then mentioned: Some people were hung by their tongues. I inquired Jibrīl عَـلَيْـهِ الـصَّلٰوة ُ وَالـسَّلَام about those people. He replied, ‘These people, for no reason, accuse others of committing a sin.’ (Sharḥ-uṣ-Ṣudūr, pp. 182)

A warning for the suspicious

Those overly suspicious women who accuse their husbands of having extra marital affairs; for example: ‘he is with another woman’; ‘he gives all the money to her’ etc., should change their behaviour by learning from the above narration. Similarly, suspicious men who accuse their wives of infidelity (marital disloyalty); for example: ‘she has a lover’; ‘she calls her lover’; ‘she meets him’; ‘she does magic on others’; should also seek inspiration to change their immoral ways. In this context, here is a deterrent parable:

 

The accuser perished

The great scholar, ‘Allāmaĥ Jalāluddīn Ṣuyūtī Shāfi’ī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘A person saw Jarīr Khaṭafī in his dream. He asked: مَا فَعَلَ اللّٰهُ بِكَ؟ i.e. What did Allah عَزَّوَجَلَّ do with you? Jarīr replied, ‘He forgave me.’ The person then asked, ‘What was the reason?’ Jarīr replied, ‘Due to the Takbīr that I had proclaimed in a jungle.’ The person asked, ‘What happened to Farazdaq?’ Jarīr replied, ‘Alas, he perished (punishment) because of accusing a righteous woman.’ (Sharḥ-uṣ-Ṣudūr, pp. 285; Al-Bidāyaĥ Wan-Niĥāyaĥ, vol. 6, pp. 409)

Alas, who knows how many people we may have accused and thus committed a slander!

Ĥar jurm pay jī chāĥtā ĥay pĥūṫ kay rawaūn

Afsos magar dil kī qasāwat naĥīn jātī

I feel like weeping on every offence

But the hardness of my heart does not recess

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

How to save each other from backbiting

Dear Islamic brothers! Whoever is developing a mindset to refrain from the harmful illness of backbiting, they should as a group stop each other when they falter. Furthermore, they should ask the offender to repent by saying تُوۡبُوۡا اِلَي اللّٰه i.e. Ask Allah for forgiveness. Upon hearing, this offender should say اَسۡتَغۡفِرُ اللّٰه i.e. I seek forgiveness from Allah.            اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, you will be fortunate to repent immediately. The people who did not hear the offender backbite, should not come to know of it, that is, the whole process of asking and seeking forgiveness should be done quietly unrevealing of the offender’s mistake.

To call someone black can be backbiting

Our pious predecessors were never ashamed when it came to seeking forgiveness in public. Ḥujjat-ul-Islam Sayyidunā Imām Muhammad Bin Muhammad Ghazālī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَالِی has stated: Sayyidunā Imām Ibn Sīrīn عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـمُبِیۡن while mentioning a person said that,

 

‘That person was black.’ Then he said: اَسۡتَغۡفِرُ اللّٰه (i.e. I seek absolution from Allah عَزَّوَجَلَّ). Clarifying his position, he said, ‘I think I slandered him.’ (Iḥyā-ul-‘Ulūm, vol. 3, pp. 178)

Don’t be embarrassed, repent immediately

Dear Islamic brothers! The above narration speaks volumes about tenacity of the fear that our righteous predecessors had. (A Shaykh as great and renowned as Imām) Ibn Sīrīn    عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـمُبِیۡن repented in public. His actions teach us that when one commits a grave sin such as backbiting in public, he should publicly repent when he realizes his mistake without being embarrassed and concern or regard of what people may think. If you realize your mistake after the parting of gathering, then after repenting make those people aware of your repentance.

When repenting, one should remember the following principle stated in a Ḥadīš in which the Beloved Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated: اَلسِّرُّ بِالسِّرِّ وَالۡعَلَانِيَهُ بِالۡعَلَانِيَة i.e. Repent, when you commit a sin; the repentance of a sin done secretly should be carried out secretly and when committed publicly should be carried out publicly.

(Al-Mu’jam-ul-Kabīr, vol. 20, pp. 159, Ḥadīš 331)

The parable about the Shaykh also teaches us that, without the justification of the Islamic law, making statements about someone’s physical appearance is also backbiting like, dark-faced, ugly, leper, bald, fat, lanky, midget, one-eyed, blind, deaf, dumb, cross-eyed, lame, crippled, hunchbacked. Some brothers call dark-skinned people as Bilālī; one should refrain from this as it can be considered as backbiting in one’s absence. This is because if the person (the one spoken of) knows the implied meaning, which is black, then this statement may hurt him. Remember, that if a particular Islamic brother is known by that name then with that intention it is not backbiting to refer to him.

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

It is Wājib to repent immediately

Sayyidunā Imām Nawavī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘It is Wājib to immediately repent after the sin is committed even if it is a minor sin.’ (Sharḥ-un-Nawavī ‘Alā Ṣaḥīḥ Muslim, part 17, pp. 59)

What if you declared a statement as backbiting?

One should be certain and have knowledge before declaring another’s statement as a statement of backbiting. If you thoughtlessly declared another person’s statement as backbiting and thus declared him a sinner – whereas the reality is that the statement was not a statement of backbiting – you will be the sinner and not him. Repentance will now be Wājib on you and not on him.

The point is that you should create a level of understanding with the other people in your group, to prevent backbiting from taking place, so that even if one says ‘تُوۡبُوۡا اِلَي اللّٰه’ based on his misunderstanding, it does not lead to arguments and discords and Satan will not be able to indulge you in sins through malice and hatred.

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

The virtue of abstaining from quarrelling

If Islamic brothers begin to quarrel amongst themselves, then another brother should say ‘صَلُّوۡا عَلَى الۡحَبِيۡب’ in a tone audible to them so that they put their differences aside and bury the hatchet reciting Ṣalāt-‘Alan-Nabī. There are great virtues for the one who refrains from quarrels despite being right. The Most Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘Whoever abstains from quarrelling despite being right, I guarantee him an abode in the (interior) edge of Heaven.’ (Sunan Abī Dāwūd, vol. 4, pp. 332, Ḥadīš 4800)

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

The virtues of reciting اَسۡتَغۡفِرُ اللّٰه

One should make a habit of reciting ‘تُوۡبُوۡا اِلَي اللّٰه’ with ‘صَلُّوۡا عَلَى الۡحَبِيۡب’ at the beginning and at the end, repeatedly, whether because of repenting from sins in public or a disliked action such as irrelevantly talking or just for no particular reason as mentioned above. Undoubtedly, it is rewarding to repent. The Most Dignified Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has stated: مَنِ اسۡتَغۡفَرَاللّٰهَ غَفَرَلَه i.e. Allah عَزَّوَجَلَّ will forgive the one who seeks forgiveness from Him. (Uttering only ‘اَسۡتَغۡفِرُ اللّٰه’ is also seeking forgiveness). (Jāmi’ Tirmiżī, vol. 5, pp. 288, Ḥadīš 3481)

The three conditions of repentance

It is not sufficient to just complete the formality of repentance. On page 79 of Bayānāt-e-Aṭṭāriyyaĥ, volume 1 [the 480-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is stated, ‘Shaykh Muhammad Na’īmuddīn Murādābādī عَـلَيْهِ رَحۡمَةُ الـلّٰـهِ الۡـهَادِی has stated: Repenting is actually to return to Allah عَزَّوَجَلَّ and it has three conditions; pleading guilty to the offence, having remorse and making the firm intention of stopping of the sin. If the sin requires compensation then it is necessary to carry that out too, for example it is necessary to do the Qaḍā for the missed Ṣalāĥ.’ (Khazāin-ul-‘Irfān, pp. 12)

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

All should make an effort to refrain

If all Muslims, all devotees of the Prophet, including the members of all Majālis of Dawat-e-Islami, all preachers, teachers, students and travellers of the Madanī Qāfilaĥ, act upon the cures to backbiting; then اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, blessings and forgiveness will come their way.

O Allah عَزَّوَجَلَّ! Protect Muslims from sins like hurting others’ feelings, backbiting, accusing, tale bearing and rendering ill suspicions. O Allah عَزَّوَجَلَّ! Forgive the Ummaĥ of our Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

 

Du’ā of ‘Attar

O Allah عَزَّوَجَلَّ! Help those from the unknown who establish and contribute to the establishment of the methods to abstain from backbiting. Protect them from backbiting, in fact, from all sins and instil into their hearts Your sincere love and the love of Your Beloved Rasūl صَلَّى الـلّٰـهُ تَـعَالٰى عَـلَيْهِ وَاٰلِهٖ وَسَلَّم. Make them enter Jannat-ul-Firdaus without accountability, and grant them an abode in the proximity of the Most Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. Also accept these supplications in the favour of ‘Aṭṭār. O Allah عَزَّوَجَلَّ! Forgive the Ummaĥ of our Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

Khudāyā ajal ā kay sar per kĥařī ĥay

Dikĥā jalwaĥ-e-Mustafa Yā Ilāĥī

Musalmān ĥay ‘Aṭṭār Tayrī ‘aṭā say

Ĥo Īmān per khātimaĥ Yā Ilāĥī

Down my neck, my death is breathing

Show me the blessed face of Your Prophet

‘Aṭṭār is a Muslim with Your blessing

May he die with the faith established

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِہٖ وَسَلَّم

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

 

 

 

 

 

 

 

 

 

Backbiting

A Cancer in our Society

40 Parables

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

 

اَلۡـحَـمۡـدُ  لِـلّٰـہِ  رَبِّ  الۡـعٰـلَـمِیۡنَ     وَ  الـصَّـلٰـوۃُ   وَ  الـسَّـلَامُ  عَـلٰی   سَـیِّـدِ   الۡـمُـرۡ سَـلِـیۡنَ

اَمَّـا  بَــعۡـدُ   فَـاَعُـوۡذُ   بِـا لـلّٰـہِ   مِـنَ  الـشَّـیۡـطٰنِ  الـرَّجِیۡمِؕ   بِـسۡمِ  الـلّٰـہِ  الـرَّحۡـمٰنِ  الـرَّحِـیۡمِؕ

40 Parables

 

Excellence of Ṣalāt-‘Alan-Nabī صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم

The Beloved and Blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said, ‘Whoever recites a hundred Ṣalāt upon me, Allah عَزَّوَجَلَّ inscribes between his eyes that this person is free from hypocrisy and the hellfire; and he will be raised with the martyrs on the Day of Judgement.’ (Majma’-uz-Zawāid, vol. 10, pp. 253, Ḥadīš 17298)

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

1. Two female backbiters

Sayyidunā Anas رَضِىَ اللهُ تَعَالٰی عَـنْهُ has stated that the Prophet of Raḥmaĥ, the Intercessor of Ummaĥ, the Owner of Jannaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم once ordered the companions to observe fast and instructed, ‘Do not break the fast until I grant you permission.’ Hence the companions fasted and in the evening, they came to the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم one by one and asked, ‘Yā Rasūlallāĥ! I observed the fast, now please grant me permission to break the fast.’ The Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم would grant them permission. A companion came and said, ‘Yā Rasūlallāĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, two women observed the fast and are showing modesty in coming before you. Grant them permission so that they may break their fasts.’ The Beloved of Allah, the Knower of the Unseen, the Immaculate Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم turned his blessed face away.

 

The companion once again requested and once again the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم turned his glowing face away. The companion again requested and once again the Most Dignified Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم turned his glowing face away. The companion once again repeated his request and again the Noble Prophet صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم turned his glowing face away. Then the Knower of the Unseen (revealing the unseen) said, ‘They have not observed the fast, what type of fast they have observed – they have been eating people’s flesh all day. Go and command them to throw up, if they have observed the fast.’

The companion went to the women and gave the command of the Beloved and Blessed Rasūl صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم. They both did exactly that (vomited) and they threw up coagulated blood. The companion went to the Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and told him what he had seen. The Sovereign of Madīnaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘By the One in Whose power is my soul! If that has remained in their stomachs, fire would demolish them (because they had committed backbiting).’ (Żamm-ul-Ghībaĥ li-Ibn Abid Dunyā, pp. 72, Ḥadīš 31)

In another narration it is stated that when the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم turned his face away from the companion, the companion came in front of the Beloved Prophet    صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم and said, ‘Yā Rasūlallāĥ! They are close to their death because of extreme thirst.’ The Prophet of Raḥmaĥ صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘Bring them me.’ They both came. The Noblest Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم had a bowl brought to him and asked one of them to throw up in the bowl. The women threw up blood, pus and flesh that filled half of the bowl. Then he صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم ordered the second one to do the same and she did exactly that – the whole bowl was filled. Then the Greatest and Holiest Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘Both of these observed the fast and abstained from the things Allah عَزَّوَجَلَّ has made Ḥalāl (food and water etc.), however they broke the fast with the things made Ḥarām (even outside of the stated of fasting).’ What transpired was that one girl sat by another and they began to eat (i.e. backbite) the flesh of others.(Musnad Imām Aḥmad, vol. 9, pp. 165, Ḥadīš 23714)

The Prophet’s Knowledge of the Unseen

Dear Islamic brothers! The aforementioned parable sheds light that the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has been granted the Knowledge of the Unseen [‘Ilm-e-Ghayb] by Allah عَزَّوَجَلَّ. He صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم is aware of all the affairs of his servants, or else how he صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم would have made known the private matters of the two women. The parable

 

also brings our attention to the effect that backbiting & other sins have on our fasts – which can become difficult and unbearable for us. The point is that whether or not we are observing fast, we should protect our tongue from such transgressions.

Sarwar-e-Dīn lī-jiye apnay nātuwāno kī khabar

Nafs-o-shayṭān Sayyidā! Kab tak dabātay jāyain gey

O Leader of our religion, help your servants so crude

For how long will our inner self and Satan keep us subdued

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

2. An excellent method to refrain from backbiting

Sayyidunā Sufyān Bin Sulaymān رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated, ‘I was sitting with Sayyidunā Anas Bin Mu’āwiyaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه when a person passed by us. I began to speak ill of him.’ The Shaykh said, ‘Silence! Are you at war with the Romans and Turks?’ I replied, ‘No.’ He then said, ‘The Romans and the Turks are safe from you, but a Muslim could not be safe (from your backbiting).’ Sayyidunā Sufyān رَحْمَةُ اللهِ تَعَالٰی عَلَيْه states that he never committed backbiting after that incident nor did he ever slander anyone’s reputation.(Tanbīĥ-ul-Ghāfilīn, pp. 88)

May Allah عَزَّوَجَلَّ have mercy on them and forgive us without accountability for their sake!

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِہٖ وَسَلَّم

Dear Islamic brothers! Whenever someone commits backbiting in front us, if possible we should advise him as advise never goes to waste. The Creator of the Universe عَزَّوَجَلَّ states in Sūraĥ Aż-Żāriyāt:

وَّ ذَكِّرْ فَاِنَّ الذِّكْرٰى تَنْفَعُ الْمُؤْمِنِیْنَ(۵۵)

And give warning, because admonition benefits the Muslims.

[Kanz-ul-Īmān (Translation of Quran)] (Part 27, Sūraĥ Aż-Żāriyāt, verse 55)

 

‘Amal kā ĥo jażbaĥ ‘aṭā Yā Ilāĥī

Gunāĥaun say mujĥ ko bachā Yā Ilāĥī

May I reap the passion to do good deeds, O Allah

Save me from committing bad deeds, O Allah

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

3. The cotton seller cheated you

A pious person bought some cotton for his wife. When he reached home, his wife told him that the cotton seller had cheated him. The pious person immediately divorced her. When the person was asked as to why he did that. He replied, ‘I have self-respect. I became apprehensive that what if the cotton seller, on the Day of Judgement, asks her for his rights due to the infringement caused by the backbiting (accusations) and the people say, ‘See, the cotton sellers are asking for their rights from so-and-so person’s wife; that is why I divorced her.’ (Tanbīĥ-ul-Ghāfilīn, pp. 89)

17 Examples of backbiting committed against businessmen

Dear Islamic brothers! To backbite a nation or a department generally – for example to say that the police take bribes – is not a sin since the nations, department or group contain good and bad people. However if the objective is to include each and every individual of a nation or department, then that action of speaking ill will be classified as a sinful instance of backbiting.

In the aforementioned parable a particular cotton seller is not mentioned – they are mentioned generally. Therefore, according to the ruling stated above, the action is not a sinful backbiting. However, it is possible that there were only 2 or 3 cotton sellers in that village, and it is possible that he may have thought by the context that his wife is accusing every cotton seller as a trickster; which is why he divorced her due to the fear of the Day of Judgement. Allah عَزَّوَجَلَّ and His Beloved Rasūl صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم know best. Anyways regardless of whatever the reality is, the people who just look for opportunities to backbite and accuse the business community should learn from the above discussion. People utter statements like:

 

1.         He tricked me.

2.         He is a cheater.

3.         He is a trickster.

4.         He robs his customers.

5.         He marks up his good too much.

6.         His goods are the most expensive.

7.         His practices are fraudulent.

8.         He mixes counterfeit products with originals.

9.         He lures the customer by faltering them.

10.     He is very greedy.

11.     He is the last one to close his store.

12.     He stretches the cloth while measuring (so that he would sell less cloth for more money).

13.     He buys on credit but does not pay.

14.     It is not easy to retrieve debts from him.

15.     He takes interest.

16.     Who knows how many people he has cheated?

17.     He falsely swears.

Day rizq-e-Ḥalāl az pa-ay Ghauš-e-A’ẓam

Ḥarām māl say Tū bachā Yā Ilāĥī

Ĥo akhlāq achcĥā ĥo kirdār sutĥrā

Mujĥay muttaqī day banā Yā Ilāĥī

Grant Ḥalāl sustenance for Ghauš-e-A’ẓam’s sake

From Ḥarām wealth O my Allah keep me safe

Clean character and good morals, grant me such grace

Piety and righteousness, O my Allah may I entail

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

18 Examples of backbiting committed against employees

Here are some expressions often attributed to employees:

1.         He is workshy.

2.         He is sleepy.

3.         He is lazy.

4.         He takes too many days off for no reason.

5.         He eats Ḥarām sustenance.

6.         He steals goods from the store.

7.         He just passes time at work.

8.         He is always on the phone.

9.         He is uptight.

10.     He gets angry at every little thing.

11.     He does not know how to deal with customers.

12.     He is crackpot.

13.     He is stupid.

14.     He is insane.

15.     His arrogance is on the rise.

16.     He comes late.

17.     He leaves early.

18.     There was robbery at our store; I think so-and-so employee is involved.

10 Examples of backbiting among store owners

Dear Islamic brothers! The scale of economies keeps shifting and so good and bad times come for businesses. It can be concluded from various Ḥadīš that the deprivation of blessings can also be caused by sins. People should reflect upon their own affairs and deeds when they see a lack of blessing or loss in business; rather than accusing, blaming and backbiting others. Often the following sentences are heard when store owners indulge in backbiting:

 

1.         It seems that so-and-so business owner does not want my business to flourish.

2.         He wards my customers away.

3.         He purposely sells his goods cheaper than I sell and takes my customers away.

4.         He himself sells counterfeit goods.

5.         He labels mine as counterfeit.

6.         He has placed a chart in front of my shop.

7.         He wants me go bankrupt and thus close my business.

8.         He has cast an evil eye on my store due to which customers do not come.

9.         The storeowner across mine always has prayer beads in his hands and he is always invoking something and then blowing towards my store.

10.     The other day he was offering Ṣalāĥ on the prayer rug and looked towards my store for one or two times. Most definitely, he has done magic and my store caused many problems for us.

Dear Islamic brothers! Mark my words that magic cannot be cast by Żikr and Ṣalāĥ. Therefore, do not commit the sins of suspecting, backbiting, and accusing. Always look towards Allah عَزَّوَجَلَّ.

Ḥuqūq-ul-‘ibād! Āh! Ĥogā mayrā kyā!

Sar-e-ḥashr rakĥnā bĥaram Yā Ilāĥī

Bařī koshishayn kī gunāĥ cĥořnay kī

Raĥay āĥ! Nākām ĥam Yā Ilāĥī

Alas! The rights of the people, what will become of me?

O my Allah, on the Day of Judgement, protect my dignity

I tried hard to shy away from sins and iniquity

O my Allah, but I failed in that duty miserably

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

4. My late mother got permission

Dear Islamic brothers! In order to rid yourself from the habit of backbiting and to make a habit of offering Ṣalāĥ and practicing the Sunnaĥ; travel in the Madanī Qāfilaĥ with the devotees of the Prophet. Live your life according to the Madanī In’āmāt in order to prosper in the world and be successful in the Hereafter. Fill in the questionnaire and hand them in to the representative of Dawat-e-Islami on the first day of the new Islamic month. Also take part in the blessed Sunnaĥ-inspiring Ijtimā’.

To educate yourself with the Sunnaĥ, travel in the Madanī Qāfilaĥ. For your inspiration, here is an inspiring Madanī incident : An Islamic sister from Koṫ ‘Aṭṭārī (Kotri, Sindh) has narrated: I love Dawat-e-Islami, which is why I really wanted to do work to propagate Dawat-e-Islami with utmost diligence, but the father of my children (my spouse) would not permit me to do so. However, I would still try to do some work within my capabilities and the bounds of the Sharī’aĥ. I was fortunate as a Madanī Qāfilaĥ of sisters visited my neighbourhood in the month of Ṣafar-ul-Muẓaffar 1430 A.H. In accordance with the schedule, I also attended the Tarbiyyatī Ijtimā’ the next day and did this Du’ā, ‘Yā    Allah عَزَّوَجَلَّ! With the blessing of this Ijtimā’, may the father of my children grant me permission to propagate the Madanī activities of Dawat-e-Islami.’ اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, that very night my husband dreamt of my late mother (who loved him as if he was her son). She said, ‘Why don’t you let my daughter take part in the Madanī works? Grant her permission.’ My spouse related the dream to me and joyfully granted me permission to do Madanī work. In this manner my heart’s desire came to fruition with the blessings of the Madanī Qāfilaĥ.

Qāfilay mayn żarā māngo ā ker Du’ā

Pāo gey raḥmatayn Qāfilay mayn chalo

Ĥogā luṭf-e-Khudā āo beĥnaun Du’ā

Mil kay sāray karayn Qāfilay mayn chalo

In the Qāfilaĥ, come and make some Du’ā

You will reap blessings; let’s go in the Qāfilaĥ

Allah will shower His mercy, come sisters make Du’ā

All together let’s go in the Qāfilaĥ

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

Amazing passion to do Madanī work

O Islamic sisters! How blissful is the Madanī Qāfilaĥ! اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, supplications are accepted in it. Such passion to call people towards righteousness by the means of doing Madanī work is commendable. Here are four sayings of the Noble Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم in this regard:

Four sayings of Mustafa صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم

1.         The one who shows the righteous path is like the one who does the good deed. (Sunan-ut-Tirmiżī, vol. 4, pp. 305, Ḥadīš 2679)

2.         If Allah عَزَّوَجَلَّ grants guidance to a person through you; this is better for you than you having a red camel. (Ṣaḥīḥ Muslim, pp. 1311, Ḥadīš 2406)

3.         Undoubtedly, Allah عَزَّوَجَلَّ, His angels, the creation in the land and heavens, even the ants in their colonies and fish (in the sea) send ‘Ṣalāt’ on the one who teaches righteousness. (Sunan-ut-Tirmiżī, vol. 4, pp. 314, Ḥadīš 2694)

The renowned commentator of the Quran, Shaykh Muftī Aḥmad Yār Khān Na’īmī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has elaborated: Allah’s sending of ‘Ṣalāt’ is showering special mercy     and angels’ sending of Ṣalāt is making special Du’ā for mercy on the person’s behalf.  (Mirāt-ul-Manājīḥ, vol. 1, pp. 200)

4.         The best Ṣadaqaĥ is that a Muslim seeks knowledge and then passes it on to his Muslim brother. (Sunan Ibn Mājaĥ, vol. 1, pp. 158, Ḥadīš 243)

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

5. Imām A’ẓam’s kind conduct with a disrespectful person

The Imām of Imāms, the Shining Star of the Ummaĥ, Sayyidunā Shaykh Imām A’ẓam Abū Ḥanīfaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه was sitting in Masjid-ul-Khayf in Minā when a person approached

 

him and asked a question. He answered the question, upon which the person replied that Sayyidunā Shaykh Ḥasan Baṣrī’s opinion on the subject was contrary to that of his. He رَحْمَةُ الـلّٰـهِ تَـعَالٰی عَـلَيْه simply replied that Sayyidunā Shaykh Ḥasan Baṣrī (عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی) had made an ‘error in Ijtiĥād’ regarding the issue.

Another person whose face was covered with a cloth then came and cursed at Imām A’ẓam Abū Ḥanīfaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه, rudely uttering, ‘You say that Ḥasan Baṣrī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی is in error.’ The Imām رَحْمَةُ اللهِ تَعَالٰی عَلَيْه showed such patience that no expressions of anger were found on his face. The other attendees around him were so furious with that person’s behaviour that some stood up to hit him, but the great Imām calmed them down. He   رَحْمَةُ اللهِ تَعَالٰی عَلَيْه then calmly replied to the person, ‘Ḥasan Baṣrī (عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی) has made an ‘error in Ijtiĥād’ and the narration of Sayyidunā Ibn Mas’ūd رَضِىَ اللهُ تَعَالٰی عَـنْهُ is authentic.’

(Al-Manāqib lil-Mawfiq, vol. 2, pp. 9)

May Allah عَزَّوَجَلَّ have mercy on him and forgive us without accountability for his sake!

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِهٖ وَسَلَّم

The virtues of controlling anger

Dear Islamic brothers! Did you see the patience and the calmness manifested by the Imām of the Ḥanafī School of Jurisprudence, the Great Imām Sayyidunā Shaykh Imām A’ẓam Abū Ḥanīfaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه whom millions of Muslims follow! If he had wished, the attendees could have beaten that person up; however, he did not allow that to happen. It is human nature to be infuriated when someone disrespects you. On this occasion, control your anger and become worthy of the following virtues:

On page 188 of Baĥār-e-Sharī’at, volume 16 [the 312-page publication of Maktaba-tul-Madīnaĥ, the publishing department of  Dawat-e-Islami], it is cited: The Merciful Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has asserted, ‘Whoever protects his tongue, Allah (عَزَّوَجَلَّ) will conceal him (his sins); for the one who controls his anger, Allah (عَزَّوَجَلَّ) will stop punishment from [seizing] him on the Day of Judgement; and the one who makes a plea, Allah (عَزَّوَجَلَّ) will accept his plea.’ (Shu’ab-ul-Īmān, vol. 6, pp. 315 Ḥadīš 8311)

 

Did Imām A’ẓam Abū Ḥanīfaĥ backbite Shaykh Ḥasan Baṣrī?

In the aforementioned parable, Imām A’ẓam Abū Ḥanīfaĥ رَحْمَةُ الـلّٰـهِ تَـعَـالٰی عَـلَيْـه did speak negatively of Shaykh Ḥasan Baṣrī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی, however this was a case where backbiting is permitted because a Muftī can correct and refute another Muftī, if he makes an error regarding the matters of jurisprudence and Islamic law. Clarifying the permissibility of backbiting in such circumstances, on page 178 of Baĥār-e-Sharī’at, volume 16, it is cited:  It is permissible to critically analyze and expound upon the faults of the narrators of Ḥadīš, witnesses in court cases, and authors. If this were not done on narrators, it would become impossible to classify the various Aḥādīš and distinguish between the Ṣaḥīḥ and non-Ṣaḥīḥ categories. Similarly the trustworthy and untrustworthy books could not be identified if the lives of the authors are not critically analyzed. The rights of the Muslims cannot be upheld if the witnesses are not critically analyzed.

Ḥasad kī bīmārī bařĥ chalī ĥay, lařāyī āpas mayn ṫĥan gayī ĥay

Shaĥā Musalmān ĥaun munaẓẓam, Imām-e-A’ẓam Abū Ḥanīfaĥ

Miṫā mayrī ghībaton kī ‘ādat, ĥo dūr bay-jā ĥansī kī khaṣlat

Durūd pařĥtā raĥūn mayn ĥar dam, Imām-e-A’ẓam Abū Ḥanīfaĥ

The jealousy is on the rise amongst us and so is the fighting

O leader may the Muslims unite, Imām A’ẓam Abū Ḥanīfaĥ

Eradicate backbiting from me, and the useless habit of laughing

May I always send peace and blessing, Imām A’ẓam Abū Ḥanīfaĥ

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

6. Imām A’ẓam Abū Ḥanīfaĥ never spoke ill of his enemies

This one time Sayyidunā ‘Abdullāĥ Ibn Mubārak عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـمَالِك told Sayyidunā Sufyān Šaurī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی that اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, Imām A’ẓam Abū Ḥanīfaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه is so opposed to backbiting that he has never heard the Imām speak ill of even his enemies.(Mirāt-ul-Manājīḥ, vol. 1, pp. 77)

 

Wiser than the half of the inhabitants of earth

Dear Islamic brothers! How wise Imām A’ẓam Abū Ḥanīfaĥ رَحْمَةُ اللهِ تَعَالٰی عَلَيْه was! Indeed wise is he who follows the orders of Allah عَزَّوَجَلَّ and His Rasūl صَلَّى الـلّٰـهُ تَعَالٰى عَـلَيْهِ وَاٰلِهٖ وَسَلَّم, otherwise he is not only naive but the leader of unwise people as he indulges in backbiting of Muslims and makes himself deserving of Hell by eradicating his good deeds.

On page 332 of Ḥikāyatayn aur Naṣīḥatayn [the 649-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is reported: Sayyidunā ‘Alī Bin ‘Āṣim رَحْمَةُ الـلّٰـهِ تَـعَـالٰی عَـلَيْـه has said, ‘If the intellect of half of the inhabitants of earth is compared against that of the Imām; the Imām’s intellect will prevail.’

(Tabīḍ-uṣ-Ṣaḥīfaĥ fī Manāqib Al-Imām Abī Ḥanīfaĥ lis-Suyūṭī, pp. 128)

Ghībatayn mat kī-jiye pacĥtāyaīn gey

Gĥup andĥayrī qabr mayn jab jāyain gey

Sānp bichcĥū daykĥ ker chillāyain gey

Baybasī ĥogī na kucĥ ker pāyaīn gey

Do not backbite, you will regret

Inside the grave when you will get

Serpents and scorpion will make us scream

We will be helpless and this will not be a dream

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

7. Those whose destination is the grave do not backbite

On page 477 of Ḥikāyatayn aur Naṣīḥatayn [the 649-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], the following statement of Sayyidunā Sarī Saqaṭī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی is reported: Once I had to go to the graveyard. I saw Sayyidunā Baĥlūl Dānā رَحْمَةُ اللهِ تَعَالٰی عَلَيْه rolling in the sand near a grave. I asked him as to why he was sitting there. He replied, ‘I am with people who neither hurt me nor backbite when I disappear.’ (Ar-Rauḍ-ul-Fāiq, pp. 246)

May Allah عَزَّوَجَلَّ have mercy on him and forgive us without accountability for his sake!

 

سُـبْحٰـنَ الـلّٰـه عَزَّوَجَلَّ! What an amazing Madanī mindset and attitude our pious predecessors had! Indeed, the time spent in the graveyard not only reminds you of your death, but also keeps you away from backbiting. Neither you backbite against anyone nor do the grave dwellers backbite you.

Maut ko mat bĥūlnā pacĥtāo gey

Qabr mayn ay ‘āṣiyaun! Jab jāo gey

Sānp bichcĥū daykĥ ker gĥabrāo gey

Bĥāg na ĥargiz waĥān say pāo gey

Do not forget death, as you will regret

Inside the grave o sinner, when you will get

Seeing the serpents and scorpions, you will fret

To escape from there at all, you will not be adept

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

8. We only watch Madanī Channel

Dear Islamic brothers! In order to rid yourself from the habit of backbiting, and to make a habit of offering Ṣalāĥ and practicing the Sunnaĥ; travel in the Madanī Qāfilaĥ with the devotees of the Prophet. Live your life according to the Madanī In’āmāt in order to prosper in the world and be successful in the Hereafter. Fill in the questionnaire and hand them in to the representative of Dawat-e-Islami on the first day of the new Islamic month. Travel in the Madanī Qāfilaĥ in order to educate yourself on the Sunnaĥs.

Here is an inspiring Madanī incident for your inspiration: An Islamic sister (approximately 45 years of age) from Shahdadpur has stated that people of her household did not offer Ṣalāĥ; they would watch movies and other shows on TV through cable. They were deprived of Islamic knowledge and were distanced from the company of the righteous. They were leading decadent lives. In this routine of their purposeless lives, they were blessed that a Madanī Qāfilaĥ of Islamic sisters visited their locality in April 2009. During the area visit to call people towards righteousness, the Islamic sisters also approached their house. Upon their invitation, she attended the speech that took place later. That speech was the turning point of her life and transformed her heart. She also went into a state of sorrow that she had wasted her whole life in committing sins.

 

اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, by virtue of the Madanī Qāfilaĥ she was privileged to repent from her sins. Not only did she begin to offer five times daily Ṣalāĥ, but her daughters also became punctual. The only channel they watch now is Madanī Channel of Dawat-e-Islami.

Dil kī kālak dĥulay sukĥ say jīnā milay

Āo āo chalayn Qāfilay mayn chalo

Cĥūṫayn bad-‘ādatayn sab namāzī banayn

Pāo gey raḥmatayn Qāfilay mayn chalo

A peaceful life comes your way, the filth on the heart washes away

Come on let’s go, let’s go to the Qāfilaĥ

The bad habits erode away and one offers Ṣalāĥ five times a day

You will reap blessings; let’s go to the Qāfilaĥ

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Ṣalāĥ protects you from sinful acts

Did you see the blessings brought about by the Madanī Qāfilaĥ! The household that was once far away from the worship of Allah عَـزَّوَجَـلَّ began to offer Ṣalāĥ five times a day regularly. Every Muslim must offer Ṣalāĥ, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ, with its blessings, sinful actions will stop. Allah عَزَّوَجَلَّ states in Sūraĥ Al-‘Ankabūt:

اِنَّ   الصَّلٰوۃَ    تَنۡہٰی  عَنِ  الۡفَحۡشَآءِ    وَ الۡمُنۡکَرِ ؕ

Undoubtedly, the prayer forbids one from indecency and evil thing.

[Kanz-ul-Īmān (Translation of Quran)] (Part 21, Sūraĥ Al-‘Ankabūt, verse 45)

Moved a dry twig

The virtues of Ṣalāĥ are amazing! In this regard, on page 76 of ‘Jannat mayn lay jānay wālay A’māl’ [the 743-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is stated: Sayyidunā Abū ‘Ušmān رَضِىَ اللهُ تَعَالٰی عَـنْهُ has stated that I was standing beneath a tree with Sayyidunā Salmān Fārsī رَضِىَ اللهُ تَعَالٰی عَـنْهُ where he held a dry branch from a tree and shook it until its leaves fell off. He then uttered, ‘O Abū

 

‘Ušmān رَضِىَ اللهُ تَعَالٰی عَـنْهُ! Will you not ask me as to why I did such a thing?’ I complied and asked him the question to which he replied, ‘This one time I was standing beneath a tree with the Holy Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, he acted just like I did – holding a dry branch and shaking it until its leaves fell. Then the Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘O Salmān, will you not ask me why I did this.’ I asked, ‘Why did you do this?’ He صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم said, ‘Undoubtedly, when a Muslim does Wuḍū completely and offers the five Ṣalāĥ; his sins fall just like these leaves fall.’ Then he recited the following verse:

وَ اَقِمِ الصَّلٰوةَ طَرَفَیِ النَّهَارِ وَ زُلَفًا مِّنَ الَّیْلِؕ-اِنَّ الْحَسَنٰتِ یُذْهِبْنَ السَّیِّاٰتِؕ-ذٰلِكَ ذِكْرٰى لِلذّٰكِرِیْنَۚ(۱۱۴)

And establish prayer at the two ends of the day and in some parts of the night. No doubt, good deeds eliminate evil deeds. This is admonition for those who accept admonition.[Kanz-ul-Īmān (Translation of Quran)] (Part 12, Sūraĥ Ĥūd, verse 114)(Musnad Imām Aḥmad, vol. 9, pp. 178, Ḥadīš 23768)

Āj bantā ĥūn mu’aziz jo kĥulay ḥashr mayn ‘ayb

Ĥāye ruswāyī kī āfat mayn pĥansūn gā Yā Rab

‘Afw ker aur sadā kay liye rāzī ĥo jā

Gar karam ker day to Jannat mayn raĥūn gā Yā Rab

O Rab! Today, the pretence of my prestige and authority

On Judgement Day, I will be disgraced due to my iniquity

O Rab, forgive us and be pleased with us forever

I will remain in Paradise if you bestow this favour

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

تُوۡبُوۡا اِلَى اللّٰه                                                    اَسۡتَغۡفِرُ اللّٰه

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

9. Imprisonment in Barzakh [purgatory]

In the book titled ‘Ānsūon kā Daryā’ [the 300-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is cited: Faqīĥ Abul Ḥasan ‘Alī Bin Farḥaun Qurṭubī عَـلَـیۡـهِ رَحْـمَـةُ الـلّٰـهِ الۡـوَلِی stated in his book Aẓ-Ẓāĥir, ‘I saw my uncle, who died in the city of Fās, in a dream after his demise in the year 555 Ĥijrī. He came in the house and sat down resting his back against the wall. I sat across him noticing the expressions of worry on his face. I then asked, ‘O my uncle! What did you get from Allah عَزَّوَجَلَّ?’ He replied, ‘O my son! What does one get from the Merciful other than mercy. Allah عَزَّوَجَلَّ was lenient with me in all matters except backbiting. Since my death, I have been confined in Barzakh because of backbiting. This sin has not been forgiven yet. My son I advise you to refrain from backbiting and tale-bearing because I have not seen a greater crime than backbiting on the Day of Judgement.’ Saying that, he parted from me.’(Baḥr-ud-Dumū’, pp. 185)

Gĥup andĥayrā ĥī kyā waḥshat kā basayrā ĥogā

Qabr mayn kaysay akaylā mayn raĥūn gā Yā Rab!

Gar kafan pĥāř kay sānpon nay jamāyā qabzaĥ

Ĥāye barbādī! Kaĥān jā kay cĥupūn gā Yā Rab!

Ḋank machcĥar kā bĥī mujĥ say to saĥā jātā naĥīn

Qabr mayn bichcĥū kay ḋank kaysay saĥūn gā Yā Rab!

Gar Tū nārāz ĥuwā mayrī ĥalākat ĥogī

Ĥāye! Mayn Nār-e-Jaĥannam mayn jalūn gā Yā Rab!

‘Afw ker aur sadā kay liye rāzī ĥo jā

Gar karam ker day to Jannat mayn raĥūn gā Yā Rab!

Pitch dark, a dwelling place of dismay

Alone in the grave how will I stay, O Rab

If the serpents pierce my shroud and; authority, they lay

I will perish, where will I tuck away O Rab

On the pricks of a mosquito, patience I cannot display

On the stings of the scorpions, my impatience will flare, O Rab

If you are displeased, I will perish and decay

Alas! That blazing inferno of Hell, how will I bear, O Rab

Forgive me, and be pleased forever stay that way

If you shower blessings, in Paradise I will stay

 

10. Falling in love with a hermaphrodite

Dear Islamic brothers! Did you see that backbiting caused problems after death! Backbiting, telling tales, and having ill-opinion are such wicked evils that at times, they distance one from acts of worship and take the person deeper into the realm of sins. Hence, Sayyidunā Shaykh Abul Qāsim Qushayrī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has cited an incident reported by Sayyidunā Shaykh Abū Ja’far Balkhī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی, ‘There was a young man in our city of Balkh, who would worship and perform extreme pious acts, however he was engaged in the evil practice of backbiting. He would often say   that so-and-so person is like this and so-and-so person is like that. One day I saw him depart from some hermaphrodites who would wash other people’s clothes. I asked the reason for that to which he replied, ‘This was the punishment for speaking ill (backbiting) about other people – I have been condemned to this state. Sadly, I have fallen in love with a hermaphrodite. I serve these hermaphrodites precisely because of his love. I lost the spiritual insight that I had earlier received from Allah, the Almighty. Therefore, supplicate that Allah عَزَّوَجَلَّ shower mercy upon me.’ (Ar-Risāla-tul-Qushayriyyaĥ, pp. 196)

٭…٭…٭

Perhaps backbiting caused ruin

Dear Islamic brothers! Did you see that the evils of backbiting caused a pious and dutiful young man to fall in love with a hermaphrodite! Due to the evil of backbiting, he was deprived of the sweetness of worship.

Those Islamic brothers should ponder, who once used to find peace in the heart due to the Sunnaĥ-inspiring speeches, Na’at in the honour of the Beloved and Blessed Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم, Żikr of Allah عَزَّوَجَلَّ and the supplications – but now the heart is always inclined towards sins. Perhaps, the evil of backbiting has caused this ruin. Sincerely repent; the mercy of Allah عَزَّوَجَلَّ is all-encompassing.

 

Gunāĥaun nay mayrī qamar toř ḋālī

Mayrā ḥashr mayn ĥo gā kyā Yā Ilāĥī

Yeĥ dil naykiyaun mayn naĥīn lag raĥā ĥay

‘Ibādat kā day day mazā Yā Ilāĥī

Mujĥay bay-ḥisāb bakhsh day mayray Maulā

Pa-ay Shāĥ-e-Khayr-ul-Warā Yā Ilāĥī

The sins have brought me to my knees

O Allah, on the Day of Judgement, what will become of me

This heart is not inclined towards good deeds

O Allah, sweetness in worship, grant me

O my Helper, forgive me without accountability of deeds

O Allah, for the sake of the best of the creation – indeed

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

11. Repeat your Ṣalāĥ

Sayyidunā Rabī’ Bin Ṣabīḥ عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ السَّمِیۡع stated, ‘Two men were sitting near one of the doors of Masjid-ul-Ḥarām, when a person, who displayed signs of being a hermaphrodite, passed by. Having sighted him, they felt a sense of disgust and thus stood up and left. At the time of prayers, they offered the Ṣalāĥ with congregation. Then they realized that perhaps they indulged in the backbiting of the heart. Hence, they immediately visited the blessed court of Sayyidunā ‘Aṭā رَحْمَةُ الـلّٰـهِ تَـعَالٰی عَـلَيْه and asked him about the issue. He said, ‘Perform ablution and repeat your Ṣalāĥ.’ When they informed him that they were also fasting he instructed them to repeat the fast also.(Żamm-ul-Ghībaĥ li-Ibn Abid Dunyā, pp. 85, Ḥadīš 42)

Does backbiting invalidate the fast?

Dear Islamic brothers! It was learnt that holding hate, contempt and ill opinion for a Muslim is backbiting of the heart. On page 984 of Baĥār-e-Sharī’at, volume 1 [the publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], the eminent scholar Muftī Amjad ‘Alī A’ẓamī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated, ‘The fast does not become invalid if nocturnal emission occurs or [one] indulges in backbiting.’(Durr-e-Mukhtār, vol. 3, pp. 421)

 

Despite this backbiting is an extremely major sin. Regarding backbiting, the Quran has stated, ‘Like eating the flesh of your dead brother.’ Similarly, it is stated in a Ḥadīš, ‘Backbiting is more severe than fornication.’ (Al-Mu’jam-ul-Awsaṭ liṭ-Ṭabarānī, vol. 5, pp. 63, Ḥadīš 6590)

However, the spirituality of fast continues to diminish because of backbiting. On page 996, he رَحْمَةُ اللهِ تَعَالٰی عَلَيْه continues, ‘Lying, slandering, backbiting, swearing, indulging in foul conversation, – these acts are generally impermissible and Ḥarām, and in fasting the severity is even greater. These acts also cause dislike in fast.’ (Baĥār-e-Sharī’at, vol.1, pp. 984)

Ĥar khaṭā Tū dar guzar ker baykas-o-majbūr kī

Yā Ilāĥī! Maghfirat ker baykas-o-majbūr kī

Pardon every mistake of this powerless and helpless

O Allah! Forgive this powerless and helpless

12. A parable about the forgiveness of a hermaphrodite

Those who hate and have contempt for a hermaphrodite should not harbour such feelings because even he is a servant and creation of Allah عَزَّوَجَلَّ. Even the hermaphrodite should refrain from sins, Ḥarām actions like singing and dancing and actions that lead him to Hell. He should be content with the will of Allah عَزَّوَجَلَّ and live a life according to the Sunnaĥ. Natural hermaphrodites (who are born that way), should reflect at the mercy of Allah عَزَّوَجَلَّ instead of paying attention to the ridicule of the people directed towards them. Here is a parable regarding a fortunate hermaphrodite and perhaps every hermaphrodite will want to emulate his successes.

Sayyidunā Shaykh ‘Abdul Waĥĥāb Bin ‘Abdul Majīd Šaqafī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی has stated: I saw a funeral, which 3 men and a woman were carrying. I took the woman’s place. After the funeral Ṣalāĥ and the burial, I asked the woman, ‘What was your relation with the deceased?’ She said, ‘He was my son.’ I asked, ‘Why did the neighbours and other people not come?’ She replied, ‘Actually my son was a hermaphrodite, hence people did not consider taking part in the funeral as important.’

Sayyidunā Shaykh ‘Abdul Waĥĥāb Bin ‘Abdul Majīd Šaqafī عَـلَيْهِ رَحْـمَةُ الـلّٰـهِ الۡـقَـوِی continued: I felt extremely sympathetic towards that mother. I gave her some money and rations. After that very night, a person – dressed in white with a glowing face, came into my dream and

 

thanked me. I asked, ‘Who are you?’ He replied, ‘I am the same hermaphrodite that you buried today. Allah عَزَّوَجَلَّ showered mercy upon me because of the hatred other people had for me.’ (Ar-Risāla-tul-Qushayriyyaĥ, pp. 173)

May Allah عَزَّوَجَلَّ have mercy on him and forgive us without accountability for his sake!

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِهٖ وَسَلَّم

Tumĥayn ma’lūm kyā bĥāī! Khudā kā kaun ĥay maqbūl

Kisī Mu`min ko mat daykĥo kabĥī bĥī tum ḥaqārat say

What do you know brother? Who is lofty and high

Do not see a believer, ever with disdain

13. Rānā–the gangster

Dear Islamic brothers! In order to rid yourself from the habit of backbiting, and to make a habit of offering Ṣalāĥ and practicing the Sunnaĥ; travel in the Madanī Qāfilaĥ with the devotees of the Prophet. Also, take part in Dars in the Masjid, marketplace and other places. If Allah عَزَّوَجَلَّ grants you the guidance; deliver at least 2 sessions of Dars from the book Faizān-e-Sunnat. Hence, here is a summary of an experience penned by a twenty-year-old Islamic brother from the province of Uttaranchal, in India: Due to wicked company, I was engrossed in the world of crimes since the age of fourteen. Drinking alcohol and following women were my favourite pastimes. Then, I became a gangster. Unnecessary fighting had become my habit. I became infamous as Rānā, the gangster. I was young in age but ruthless when it came to showing aggression. I would repeatedly strike without any fear. My reputation spread around everywhere as people began to fear my name. My parents were also displeased with me; however, they could do nothing. Day by day, my wicked actions increased.

This one day, I stopped and stood nearby, when I saw a green-turbaned Islamic brother delivering Dars at a corner of the street. I liked what I heard. Glancing at the book, I saw that the title Faizān-e-Sunnat was inscribed upon the cover. The Islamic brother who delivered the Dars met with me very politely and, with his individual efforts, invited me to travel in the Madanī Qāfilaĥ. The Dars of Faizān-e-Sunnat had already caused a state of restlessness within my heart, and thus I accepted the offer. I travelled to Janakpur

 

with the devotees of the Prophet in Dawat-e-Islami’s 3-day Sunnaĥ-inspiring Madanī Qāfilaĥ. I was also fortunate to travel for further 3 days to Jagannathpur.

اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, with the blessing of Chowk Dars and the travel in the Madanī Qāfilaĥ my heart began to go through a Madanī transformation. I repented from the sins committed in the past and made an intention to grow a beard. Supplicate for me that the Almighty Allah grants me perseverance. My family is extremely pleased with the Madanī transformation. My mother supplicates abundantly in favour of Dawat-e-Islami. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, my family and I have been initiated into the Qādiriyyaĥ Razawiyyaĥ Ṭarīqaĥ (spiritual path), and have become Murīds of Shaykh ‘Abdul Qādir Jīlānī رَحْمَةُ اللهِ تَعَالٰی عَلَيْه.

Jażbaĥ go sard ĥo, Qāfilay mayn chalo

Tum jawān mard ĥo, Qāfilay mayn chalo

Bakht kĥul jāyain gey, Qāfilay mayn chalo

Jurm dĥul jāyain gey, Qāfilay mayn chalo

Even if the passion abates, let’s go to Qāfilaĥ

You are young and energetic, let’s go to Qāfilaĥ

Prosperity, the fortunes will attain, let’s go to Qāfilaĥ

The crimes will wash away, let’s go to Qāfilaĥ

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

Even if the sins have reached the skies

Dear Islamic brothers! The mercy of Allah عَزَّوَجَلَّ is vast. One should not despair even       if he has committed the worst crime, as the doors of repentance are open. If a person sincerely humbles himself in His court, then His beneficence & grace does indeed engulf that person. The Most Generous Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم has said:

لَوۡ اَخۡطأۡتُمۡ حَتّٰى تَبۡلُغَ خَطَايَاكُمُ السَّمَاءَ ثُمَّ تُبۡتُمۡ لَتَابَ عَلَيۡكُمۡ

If you commit so many sins that they reach to the sky, then he asks forgiveness

from Allah (عَزَّوَجَلَّ) – He will accept your repentance.(Sunan Ibn Mājaĥ, vol. 4, pp. 490, Ḥadīš 4248)

 

In fact, Allah عَزَّوَجَلَّ is so pleased with the repenter that we cannot even imagine. In this context, on page 12 of ‘Taubaĥ kī Riwāyāt-o-Ḥikāyāt’ [the 132-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is stated: The Most Noble Prophet صَلَّى الـلّٰـهُ تَـعَـالٰى عَـلَيْـهِ وَاٰلـِهٖ وَسَـلَّم has stated, ‘Allah عَزَّوَجَلَّ is more pleased with His believing servant who repents than the one who camps at a place of ruin and is also accompanied by his animal (used for travel) which is laden with rations; then he lays his head down and goes to sleep; when he wakes up he finds that his animal is gone; he then looks for it until he is overpowered by hunger and thirst or with whatever Allah عَزَّوَجَلَّ wills; and with anxiety, he says that I will return to that same place where I was sleeping and sleep there until I die; then he puts his head on his wrist and sleeps to die; then when he wakes up he finds his animal with the rations; hence, Allah عَزَّوَجَلَّ is pleased on the repentance of His believing servant even more than the happiness of the person who is happy because of the return of his transportation.’ (i.e. Allah عَزَّوَجَلَّ forgives his sins and bestows favours upon him). (Ṣaḥīḥ Muslim, pp. 1468, Ḥadīš 2744)

Na ĥo māyūs ātī ĥay ṣadā gor-e-gharībān say

Nabī Ummat kā ḥāmī ĥay Khudā bandaun kā Wālī ĥay

Do not flare in despair; the sounds are coming from the blessed grave

The Prophet is the helper of the Ummaĥ; Allah is the protector of His servants

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

14. The reason for relishing in backbiting

Sayyidunā ‘Īsā Rūḥullāĥ عَـلٰى نَبِيِّنَا وَعَـلَيْهِ الصَّلٰوةُ وَالسَّلَام was once travelling somewhere. On the way,  he saw Satan carrying honey in one of his hands and ash in the other. He عَـلَيْـهِ الـسَّـلَام asked, ‘O enemy of Allah! What purpose does this honey and ash serve you?’ He replied, ‘I put the honey on the lips of the backbiter so he may further indulge in it, and ash on the faces of the orphans so that people despise them.’ (Mukāshafa-tul-Qulūb, pp. 66)

An illusive and terrifying satisfaction

Dear Islamic brothers! Indeed, backbiting has a unique attractiveness. The one, who is addicted to this chronic disease, remains restless until he mentions someone’s faults; and

 

when he blurts things out, only then, he attains satisfaction – but this satisfaction is the cause of many forms of restlessness. May Allah عَزَّوَجَلَّ protect us from this illusive and terrifying satisfaction and grant us a yearning in attaining true devotion to Himself and His Beloved Prophet صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم.

اٰمِيۡن بِجَاهِ النَّبِيِّ الۡاَمِيۡن صَلَّى اللّٰهُ تَعَالٰى عَلَيۡهِ وَاٰلِہٖ وَسَلَّم

Mayray dil ko dard-e-ulfat woĥ sukūn day Ilāĥī

Mayrī bay-qarāriyon ko na kabĥī qarār āye

Yā Ilāĥī, grant my heart a yearning for devotion and that peace

My restlessness in this regard may never come to cease

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

15. A dead mule

Sayyidunā ‘Amr Bin ‘Āṣ رَضِىَ اللهُ تَعَالٰی عَـنْهُ passed by a dead mule; when he told some of his companions, ‘To eat this to your full appetite is better than eating the flesh (backbiting) of your Muslim brother.’ (At-Tawbīkh Wat-Tanbīĥ li-Abish-Shaykh Al-Aṣbaĥānī, pp. 97, Ḥadīš 212)

16. Curry made of human-like dogs

Sayyidunā Imām Zayn-ul-‘Ābidīn عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـمُبِیۡن heard someone backbiting, upon which he said, ‘Refrain from backbiting because this is a curry made of dogs resembling humans.’ (Żamm-ul-Ghībaĥ li-Ibn Abid Dunyā, pp. 181, Ḥadīš 161)

The reason for comparing with dogs

Dear Islamic brothers! The one oppressed at Karbala, Sayyidunā Imām Zayn-ul-‘Ābidīn عَـلَيْـهِ رَحْـمَةُ الـلّٰـهِ الۡـمُبِیۡن expressed this opinion (resemblance to the curry made of human-like dogs) because the Quran and Ḥadīš have likened backbiting as eating the flesh of the dead – and since dogs chew and eat the carcass. Therefore, men have become like dogs and have distanced themselves from their own kind – if they were humans, they would behave like

 

humans and have humanistic tendencies. They would not backbite and would not eat the flesh of anyone like dogs do.

Nabī kā ṣadaqaĥ sadā ghībaton say dūr rakĥnā

Kabĥī bĥī chughlī karūn mayn nā Yā Rab!

Tayray Ḥabīb agar muskurātay ā jāyain

To gor-e-tīraĥ mayn ĥo jāye chāndnā Yā Rab!

For the sake of the Nabī, keep me away from backbiting forever

O Allah, may I get close to squealing, never

If Your Beloved comes smiling & resplendent

O Allah, my dark grave will become radiant

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

17. A unique sneeze

Dear Islamic brothers! In order to rid yourself from the habit of backbiting and to make a habit of offering Ṣalāĥ and practicing the Sunnaĥ – embrace the Madanī environment and travel in the Madanī Qāfilaĥ with the devotees of the Prophet. Here is an inspiring Madanī incident for your inspiration: An Islamic brother has reported, ‘The disc of my back bone had been displaced from its normal position. I tried many cures, but none produced results. On an inspiration of an Islamic brother, I travelled in the Madanī Qāfilaĥ with the devotees of the Prophet. At the time of dinner, I sneezed which shook my whole body. اَلْـحَمْـدُ لـِلّٰـه عَزَّوَجَلَّ, with the blessing of the Madanī Qāfilaĥ my disc moved back in its place.

Rīřĥ kī ĥaḋḋiyon, kī bĥī bīmāriyon

Say milay gī shifā, Qāfilay mayn chalo

Tājdār-e-Ḥaram kā, jo ĥo gā karam

Pāey gā dil jilā, Qāfilay mayn chalo

From backbones illnesses and other sicknesses

You will find relief, let’s go to Qāfilaĥ

If the King of Ḥaram bestows his endowments

The heart will enliven, let’s go to Qāfilaĥ

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد

 

The virtues of sneezing

Dear Islamic brothers! Did you see! How amazing are the blessings of the Madanī Qāfilaĥ that brought about a sneeze and re-aligned the displaced disc of the backbone. Allah عَزَّوَجَلَّ likes sneezing, which also has its own blessings. On page 13 of ‘101 Madanī Pĥūl’ [the 32-page booklet of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami], it is cited:

5.         Whosoever says اَلۡحَمۡدُ لِلّٰهِ عَلٰى كُلِّ حَال after sneezing and passes his tongue over all his teeth, اِنْ شَــآءَالـلّٰـه عَزَّوَجَلَّ he will be safe from the various dental diseases.

(Mirāt-ul-Manājīḥ, vol. 6, pp. 396)

6.         Sayyidunā ‘Alī رَضِىَ اللهُ تَعَالٰی عَـنْهُ said, ‘Whosoever says اَلۡحَمۡدُ لِلّٰهِ عَلٰى كُلِّ حَال upon sneezing, his ear and jaw will never hurt.’ (Mirqāt-ul-Mafātīḥ, vol. 8, pp. 499, Taḥt-al-Ḥadīš 4739)

7.         One should say اَلۡحَمۡدُ لِلّٰه after sneezing. It is better to say اَلۡحَمۡدُ لِلّٰهِ رَبِّ الۡعٰلَمِيۡنَ or         اَلۡحَمۡدُ لِلّٰهِ عَلٰى كُلِّ حَال.

8.         It is Wājib for the listener to say يَرۡحَمُكَ اللّٰه immediately in an audible voice so that the one who sneezed can hear. (Baĥār-e-Sharī’at, vol. 16, pp. 102)

9.         Upon hearing يَرۡحَمُكَ اللّٰه, the person who sneezed should say يَغۡفِرُ اللّٰهُ لَنَا وَلَكُمۡ (May Allah عَزَّوَجَلَّ forgive us and you) or say يَهۡدِيۡكُمُ اللّٰهُ وَيُصۡلِحُ بَالَكُمۡ (May Allah عَزَّوَجَلَّ guide you and rectify your state). (Fatāwā ‘Ālamgīrī, vol. 5, pp. 326)

18. Backbiting against the one joking around with an Amrad

Sayyidunā Shaykh Sa’dī عَـلَيْهِ رَحۡمَةُ الـلّٰـهِ الۡـهَادِی has stated, ‘A devout worshipper joked around with a boy. When other devout worshippers came to know of it, they indulged in backbiting and held the ill opinion that such a righteous person is involved with an Amrad.’ When the news reached the worshipper – he said, ‘O people! Allah (عَزَّوَجَلَّ) has not made it Ḥarām to joke around with a boy if the person has clear and sincere intentions, although He (عَزَّوَجَلَّ) has made backbiting and ill-opinion Ḥarām. Who told you that backbiting and ill opinion are Ḥalāl?’ (Būstān-e-Sa’dī, pp. 189)

 

To accuse a person of being a paedophile

Dear Islamic brothers! Indeed this is a deterrent parable. There is no doubt that adults should stay at a distance from Amrads; however, if we see someone with an Amrad – it is impermissible in Sharī’aĥ to hold an ill opinion. Remember, that it is Ḥarām to indulge in ill opinions. Here are 5 examples of statements often made in this context.

10.     He is a paedophile.

11.     He is accompanying an Amrad.

12.     He associates with attractive young boys.

13.     He seems to have evil intentions.

14.     He will be beaten if he does something.

Have a positive opinion

Let’s suppose, even if the person is exactly how you assumed him to be; what tools do you have to measure that? If you have solid evidence, then you can advise him in isolation, with good intentions. After all, what is the wisdom behind backbiting in front of other people? Anyways, repent, repent and repent – take the name of Allah عَزَّوَجَلَّ, fulfill the duties that you are supposed to, and if ill opinion rises in your heart, then adopt positive opinions as the Beloved Mustafa صَلَّى اللهُ تَعَالٰى عَلَيْهِ وَاٰلِهٖ وَسَلَّم states, ‘حُسۡنُ الظَّنِّ مِنۡ حُسۡنِ الۡعِبَادَةِ’ (i.e. Positive opinion is an excellent form of worship).(Musnad Imām Aḥmad, vol. 3, pp. 547, Ḥadīš 10368)

On page 523 of Faizān-e-Sunnat (the 1548-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami), it is narrated: Imām Aḥmad Razā Khān      عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has stated, ‘An ill opinion rises from a diseased heart.’(Fatāwā Razawiyyaĥ, vol. 22, pp. 400)

Undoubtedly, only our Allah عَزَّوَجَلَّ knows the state of the heart. Therefore, those people who really are paedophiles and with their lustful tendencies – make friendships with attractive & beardless young boys – should have fear of Allah عَزَّوَجَلَّ and worry about the Hereafter by reflecting on the aforementioned heart-trembling parable.

 

19. Destruction of two paedophile Muażżins

It is cited on page 123 of Bayānāt-e-‘Aṭṭāriyyaĥ [the 472-page publication of Maktaba-tul-Madīnaĥ, the publishing department of Dawat-e-Islami]: Sayyidunā ‘Abdullāĥ Bin Aḥmad Muażżin رَحْمَةُ اللهِ تَعَالٰی عَلَيْه has stated: I was engaged in Ṭawāf of the Ka’baĥ, when my eyes gazed at a person who was embracing the cloth of the Ka’baĥ repeating the same Du’ā (over and over again), that, ‘Yā Allah عَزَّوَجَلَّ, make me leave this world only as a Muslim (i.e. I die as a Muslim).’ I asked him, ‘Why do you not ask for something else?’ He replied, ‘I had 2 brothers. My eldest brother gave Ażān at the Masjid for 40 years without being compensated for it. When the time of his death approached, he asked for the Quran. We gave it to him so that he can reap the blessings from it. Nevertheless, taking the Quran in his hand, he said, ‘You all be witness that I renounce all the beliefs and the orders in the Quran, and accept Christianity.’ Then he died. My other brother gave Ażān voluntarily at the Masjid for 30 years, but he also accepted Christianity at the time of his death and died. Therefore, I am very anxious about my death, and always make Du’ā to have a favourable end.’ Sayyidunā ‘Abdullāĥ Bin Aḥmad Muażżin رَحْمَةُ اللهِ تَعَالٰی عَلَيْه then asked, ‘After all, what sins did both of your brothers commit?’ He replied, ‘They were interested in Nā-Maḥram women and would gaze (lustfully) at attractive & beardless young boys.’ (Rauḍ-ul-Fāiq, pp. 14)

Relatives should observe the veil

Dear Islamic brothers! Will you still not refrain from being open with Nā-Maḥram women, and still not observe the veil? Will you still not protect your gaze from Nā-Maḥram women relatives like your sister-in-law, aunties, paternal and maternal uncles’ wives (as they are also Nā-Maḥram for you)? Similarly, cousins also have to observe the veil against each other, even the person and his wife’s sister have to observe the veil. Similarly even a female disciple and her Nā-Maḥram Shaykh have to observe the veil.

It is Ḥarām to look at Amrad with lust

Beware! An Amrad is fire, and only fire. Proximity to an Amrad, his friendship, joking around with him, pulling & hugging can throw you into Hell. Safety lies in staying away from an Amrad, even though it is not his fault at all. Also remember to refrain from hurting an Amrad’s feelings, but is also very important to keep yourself away. Do not seat an Amrad behind you on a motor cycle, nor should you sit behind him as whether the

 

fire is in front of you or behind; its heat will still reach you. Even if you do not have lust, hugging an Amrad is circumstantial Fitnaĥ. If you do have lust, then hugging, and even shaking hands [is Ḥarām] as the Islamic jurists have said, ‘Looking towards an Amrad with lust is also Ḥarām.’ (Durr-e-Mukhtār, vol. 2, pp. 98; Tafsīrāt-e-Aḥmadiyyaĥ, pp. 559)

One should protect his gaze from every part of an Amrad’s body, even his clothing. If even the thought of him brings about lust, then keep your thoughts in control. If his writing or any other belongings that are affiliated with him bring about lust; then protect your gaze from his every belonging. Do not even look at his house. If, meeting with his father or elder brother, brings about his perceptions with lustful inclinations; then do not even look at them.

70 Satans with an Amrad

Warning us against the cunning and deceitful Satan’s perishing whispers, A’lā Haḍrat, Imām Aḥmad Razā Khān عَـلَيْهِ رَحْمَةُ الـرَّحْمٰن has stated, ‘A woman is accompanied by 2 Satans and an Amrad is accompanied by seventy.’ (Fatāwā Razawiyyaĥ, vol. 23, pp. 721)

At any rate, protecting the gaze and keeping yourself at a distance from Nā-Maḥram woman and Amrad is imperative, or else, you just heard the perplexing order of events of the deaths of two brothers, who apparently seemed to be pious. Kindly, read the booklet, titled ‘Qawm-e-Lūṭ kī Tabāĥ Kāriyān’, published by Dawat-e-Islami’s publishing department, Maktaba-tul-Madīnaĥ.

Nafs-e-bay lagām to gunāĥaun pay uksātā ĥay

Taubaĥ taubaĥ kernay kī bĥī ‘ādat ĥonī chāĥiye

My rein-less Nafs, arouses me towards sin

One should also have a habit of repenting

صَلُّوۡا عَلَى الۡحَبِيۡب                            صَلَّى اللّٰهُ تَعَالٰى عَلٰى مُحَمَّد