THE VIRTUES OF FASTING THE SIX FASTS OF SHAWWAL
It is mustahabb (Preferrable) to fast six days in the month of Shawwal wherein GREAT rewards can be earned!
By adding the six days of fasting during Shawwal to the 30 days of the fasting of Ramadan, will earn a reward of a FULL YEAR'S FASTING , Insha Allah.
It is not required to fast six days continuously without any interruption. One can fast according to convenience any time during the month.
These fasts may be kept consecutively or at intervals during the month of Shawwal, i.e. spread out over the month.
Abu Ayyub al-Ansaari (radhiyallahu anhu) narrats: Allaah’s Messenger, sallallaahu `alayhi wa sallam, said: "He who fasts Ramadhaan, and six of Shawwaal, it will be (in terms of rewards) as if the fasted a whole year." [Reported by Muslim, at-Tirmidhee, Aboo Daawood, Ahmad, Ibn Maajah]
The meaning is that the reward is like the reward of a person who is always in fast every day of his/her life.
So this is an established sunnah, which carries a great reward. How can we miss out on such immense reward?
We don't know how much time we have left so we should be trying to do as many good deeds as possible!!!
This is an authentic hadith, which indicates that fasting six days of Shawwal is a Prophetic sunnah. Imam Ash-Shafi`i, Ahmad, and a number of leading scholars and jurists followed this.
The Prophet (peace and blessings of Allaah be upon him) explained this when he said: “Whoever fasts for six days after (Eid) al-Fitr has completed the year: (whoever does a good deed (hasanah) will have ten hasanah like it).” According to another report:
“Allaah has made for each hasanah ten like it, so a month is like fasting ten months, and fasting six days completes the year.” (al-Nisaa’i and Ibn Maajah. See also Saheeh al-Targheeb wa’l-Tarheeb, 1/421).
Perhaps it is proper for us to pray these days on Mondays and Thursdays, as in that case we would be following another Sunnah: `Aa’isha, radhiallaahu `anhaa, narrated: "The Messenger of Allah, sallallaahu `alayhi wa sallam, used to fast Mondays and Thursdays". [an-Nasa'ee]
But, again, this fast is not obligatory, rather only recommended. There is GREAT reward for whoever does it, and no blame upon anyone who leaves it.
BUT How can we miss out on such immense reward? Are we not in need of filling up our good deed accounts? Should our aim not be to please Allah as much as we can? Then lets keep these 6 fasts with FULL sincerety and inshallah we will be rewarded VERY GREATLY!
Note: Females must prefer to keep their missed fasts before they can keep any optional fasts.
Mufti Abdulqayyum
01/09/11
This blog aimed to gain knowledge about DIN & ISLAM to all who eager and ambitious to learn Islamic Tahzib . It's user friendly; readers are free to give suggestion and ask queries in FORUM .
Thursday, September 1, 2011
Saturday, July 23, 2011
Why Fasting in Ramazan
The Quran prescribes fasting for believers in these words, "O you who believe, the fasts have been enjoined upon you as they were enjoined upon those before you, so that you may have taqwa" (2:183). Hence, the intent and effect of fasting as described in the ayah is to acquire taqwa. Presence of taqwa helps protect from committing sins and overcome the passions of flesh. There is no equivalent English word for taqwa. In Islamic terminology, taqwa refers to a state of consciousness where one constantly feels the presence of his Creator, obeys His commands to attain His pleasure, and avoids disobedience to Him, not only out of His fear but also for the love of Him.
Sayyidna Ubay Ibn Ka'b gave a comprehensive explanation of taqwa in response to a query from Hadrat Umar Farooq radi Allahu anhuma. Hadhrat Ka'b questioned, "O Amirul Momineen, have you ever walked on a path full of thorns?" Hadhrat Umar replied, "Yes". Hadrat Ka'b then enquired, "What did you do?" In reply, Hadhrat Umar stated, "I gathered my clothing and lifted it up to my shin, thereafter I watched my steps and took each step carefully from the fear of thorns lest they prick me". Hadrat Ka'b said, "This is taqwa".
In Hadrat Ka'b elucidation of taqwa, the world is a like a passage full of thorns (sins), a believer treads through it very carefully saving himself from the harm of sinful actions and attractions by adhering to the do's and don'ts of Islam.
Taqwa is a measure of a person's real worth. A slave with a higher level of taqwa is better than the master, and a pauper with greater conscious of Allah is more respectable than a prince. Allah judges a person's honor and esteem according to the level of his taqwa. In a hadith, Prophet Sallallahu 'alaihi wassalam tells us that some people, who are poor, weak, and have no position in society, if they take oath by Allah, Allah will fulfill it because of their purity and strength of piety (taqwa). In the sight of Allah, the honorable are not the ones with wealth and position, but with taqwa. The most honorable is the one with the most taqwa.
A belief in Allah, His Prophets, and His Books will save a person from eternal condemnation, but mere belief minus taqwa will not be enough to save him from the punishment in the hereafter, except the one on whom Allah has mercy. A conscientious Muslim strives to develop taqwa in his life for he knows, "Allah will deliver those who had taqwa to their place of salvation: no evil shall touch them, nor shall they grieve" (39:61), and, that Allah has prepared jannah for the muttaqeen, people of taqwa. (3:133)
Human beings are weak and susceptible to fall into errors and sin; it takes a little distraction and heedlessness to slip from virtue to vice and from piety to perversity. To protect men and women straying from the path of righteousness and falling into transgression, Islam has chalked out spiritual programs on a daily and yearly basis for its adherents, if followed sincerely and faithfully it will greatly minimize the chance of straying from the right course.
Among the various program intended to awaken the spiritual life of a believer, Ramadan, the month of fasting, contains the most intense training to instill taqwa in the hearts of believers.
The paramount significance of Ramadan can be seen from the love and yearning the Holy Prophet showed for the month. He used to start preparing for Ramadan two months in advance in Rajab with the supplication, "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (allow us to live till coming Ramadan so that we may benefit from its blessings)."
Ramadan is a month of fasting from dawn to sunset. It is a month of special nightly prayers (travih). In one of its nights, good deeds performed are better than a thousand months of virtuous deeds. Itikaf, secluding into Masjid, away from worldly distractions, in the last ten days of Ramadan with the intention of seeking closeness to Allah, gives a tremendous boost to a believer's spiritual life. Umrah in the month of Ramadan is as one has performed hajj in the company of the Holy Prophet sallallaahu 'alayhi wa sallam. A voluntary good deed in Ramadan merits the same reward as an obligatory act in any other month, and an obligatory deed is rewarded seventy times over.
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Of all the pious exercises connected with Ramadan, fasting is the main feature and the only obligatory act of the holy month. The remaining activities are supererogatory but of immense importance and value in breathing new life into spiritual body that may have become dormant during the year.
As heart is the spiritual center of the human soul, the belly is the center of sensual appetite. When the belly is pampered, the fleshly desires are stimulated, which in turn may lead to sin and arrogance and disinvest one of taqwa. On the other hand, controlling one's appetite and eating just enough to satisfy hunger keeps a person away from lust and evil thoughts and the weakness of soul that comes with the over indulgence of food. A belly filled to brim tends to be rebellious, while a bit empty stomach remains calm and conforming.
Hence the Prophet, sallallaahu 'alayhi wa sallam advised moderation in consuming food and drink, he said, "A human being does not fill any vessel worse than his stomach. Enough for the son of Adam are a few morsels to keep his back straight. If it cannot be avoided, then a third is for food, a third for drink, and a third for breath." He also said, "We are a people who do not eat until we are hungry and when we do eat, do not eat our fill."
As it is said that the "lusts of stomach leads to the lusts of the flesh"; satiety in food is sexual stimuli and sexual stimuli triggers sexual arousal. To an unmarried person gluttony may lead him to satisfy his desires in sinful ways. To reign in sexual temptations, fasting is recommended. Prophet Sallallahu 'alaihi wa sallam said, "O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one's chastity. Whoever cannot afford it, let him fast, for it will reduce his sexual desire".
Fasting in the ordinary sense of the word simply means depriving the flesh from the pleasure of food and drink. The Ramadan fast also means the same, however, the physical abstinence from food and drink in Ramadan, with the intent to obey and worship Allah, takes a higher and nobler dimension, it becomes the nourishment of the soul.
A fasting person's soul experiences an exhilarating sense of taqwa when on a long hot summer Ramadan day his throat is dry, stomach is growling, no one is watching him, and yet he abstains from taking a few sips of water or a few morsels of food. What makes him curb his desires in seclusion, away from the eyes of people? It is the consciousness of presence of Allah that causes him to control his hankering for sustenance and submit to Allah's Will and Command. The voluntary denial of food and water to body nourishes the soul to be strong and virtuous and become a shield against the evil thoughts and acts, and a mean to protect from the hellfire. This is what the Holy Prophet meant when he eloquently said, "Fasting is a shield."
However, a mere voluntarily abstaining from food and drink is not enough for the fast to be accepted or effective in purifying soul and inculcating taqwa. With giving up food and drink, it is imperative that the fasting person must also faithfully heed all prohibitions and perform all duties prescribed by Allah and His Holy Prophet. The Holy Prophet Sallallahu 'alaihi wa sallam made this point abundantly clear in more than one of his sayings. At one occasion he said, "Whoever does not give up vain speech and evil actions, Allah is not in need of his fasting", i.e. Allah will not accept his fasting.
In an another hadith, the Holy Prophet warned, "How many persons fast and get nothing out of their fasting except hunger and thirst and how many persons pray at night and get nothing out of it except sleeplessness."
These and other ahadith tell a fasting person that the fast from food and drink must accompany the fast of tongue for his fast to be valid and beneficial. Fast of tongue means one should completely protect his speech from vain talk and foul language including lying and slandering. Also, fasting without the five daily obligatory prayers is of little avail; it becomes devoid of spiritual benefits.
The fasting in the blessed month of Ramadan is of vital importance among the scheme of things that Islam has planned for a believer to secure the motivation and acquire taqwa. If done properly, fast will take a believer forward to the next eleven months to live in Allah's Will.
Ramadan is aptly called a taqwa training month.
******
Mufti Abdulqayyum
24/07/2011
Sayyidna Ubay Ibn Ka'b gave a comprehensive explanation of taqwa in response to a query from Hadrat Umar Farooq radi Allahu anhuma. Hadhrat Ka'b questioned, "O Amirul Momineen, have you ever walked on a path full of thorns?" Hadhrat Umar replied, "Yes". Hadrat Ka'b then enquired, "What did you do?" In reply, Hadhrat Umar stated, "I gathered my clothing and lifted it up to my shin, thereafter I watched my steps and took each step carefully from the fear of thorns lest they prick me". Hadrat Ka'b said, "This is taqwa".
In Hadrat Ka'b elucidation of taqwa, the world is a like a passage full of thorns (sins), a believer treads through it very carefully saving himself from the harm of sinful actions and attractions by adhering to the do's and don'ts of Islam.
Taqwa is a measure of a person's real worth. A slave with a higher level of taqwa is better than the master, and a pauper with greater conscious of Allah is more respectable than a prince. Allah judges a person's honor and esteem according to the level of his taqwa. In a hadith, Prophet Sallallahu 'alaihi wassalam tells us that some people, who are poor, weak, and have no position in society, if they take oath by Allah, Allah will fulfill it because of their purity and strength of piety (taqwa). In the sight of Allah, the honorable are not the ones with wealth and position, but with taqwa. The most honorable is the one with the most taqwa.
A belief in Allah, His Prophets, and His Books will save a person from eternal condemnation, but mere belief minus taqwa will not be enough to save him from the punishment in the hereafter, except the one on whom Allah has mercy. A conscientious Muslim strives to develop taqwa in his life for he knows, "Allah will deliver those who had taqwa to their place of salvation: no evil shall touch them, nor shall they grieve" (39:61), and, that Allah has prepared jannah for the muttaqeen, people of taqwa. (3:133)
Human beings are weak and susceptible to fall into errors and sin; it takes a little distraction and heedlessness to slip from virtue to vice and from piety to perversity. To protect men and women straying from the path of righteousness and falling into transgression, Islam has chalked out spiritual programs on a daily and yearly basis for its adherents, if followed sincerely and faithfully it will greatly minimize the chance of straying from the right course.
Among the various program intended to awaken the spiritual life of a believer, Ramadan, the month of fasting, contains the most intense training to instill taqwa in the hearts of believers.
The paramount significance of Ramadan can be seen from the love and yearning the Holy Prophet showed for the month. He used to start preparing for Ramadan two months in advance in Rajab with the supplication, "O Allah, make the months of Rajab and Sha'ban blessed for us, and let us reach the month of Ramadan (allow us to live till coming Ramadan so that we may benefit from its blessings)."
Ramadan is a month of fasting from dawn to sunset. It is a month of special nightly prayers (travih). In one of its nights, good deeds performed are better than a thousand months of virtuous deeds. Itikaf, secluding into Masjid, away from worldly distractions, in the last ten days of Ramadan with the intention of seeking closeness to Allah, gives a tremendous boost to a believer's spiritual life. Umrah in the month of Ramadan is as one has performed hajj in the company of the Holy Prophet sallallaahu 'alayhi wa sallam. A voluntary good deed in Ramadan merits the same reward as an obligatory act in any other month, and an obligatory deed is rewarded seventy times over.
Ads by Google:
Advertisements not controlled by IslamiCity
Of all the pious exercises connected with Ramadan, fasting is the main feature and the only obligatory act of the holy month. The remaining activities are supererogatory but of immense importance and value in breathing new life into spiritual body that may have become dormant during the year.
As heart is the spiritual center of the human soul, the belly is the center of sensual appetite. When the belly is pampered, the fleshly desires are stimulated, which in turn may lead to sin and arrogance and disinvest one of taqwa. On the other hand, controlling one's appetite and eating just enough to satisfy hunger keeps a person away from lust and evil thoughts and the weakness of soul that comes with the over indulgence of food. A belly filled to brim tends to be rebellious, while a bit empty stomach remains calm and conforming.
Hence the Prophet, sallallaahu 'alayhi wa sallam advised moderation in consuming food and drink, he said, "A human being does not fill any vessel worse than his stomach. Enough for the son of Adam are a few morsels to keep his back straight. If it cannot be avoided, then a third is for food, a third for drink, and a third for breath." He also said, "We are a people who do not eat until we are hungry and when we do eat, do not eat our fill."
As it is said that the "lusts of stomach leads to the lusts of the flesh"; satiety in food is sexual stimuli and sexual stimuli triggers sexual arousal. To an unmarried person gluttony may lead him to satisfy his desires in sinful ways. To reign in sexual temptations, fasting is recommended. Prophet Sallallahu 'alaihi wa sallam said, "O young men! Whoever among you can afford to get married, let him do so, for it is more effective in lowering the gaze and protecting one's chastity. Whoever cannot afford it, let him fast, for it will reduce his sexual desire".
Fasting in the ordinary sense of the word simply means depriving the flesh from the pleasure of food and drink. The Ramadan fast also means the same, however, the physical abstinence from food and drink in Ramadan, with the intent to obey and worship Allah, takes a higher and nobler dimension, it becomes the nourishment of the soul.
A fasting person's soul experiences an exhilarating sense of taqwa when on a long hot summer Ramadan day his throat is dry, stomach is growling, no one is watching him, and yet he abstains from taking a few sips of water or a few morsels of food. What makes him curb his desires in seclusion, away from the eyes of people? It is the consciousness of presence of Allah that causes him to control his hankering for sustenance and submit to Allah's Will and Command. The voluntary denial of food and water to body nourishes the soul to be strong and virtuous and become a shield against the evil thoughts and acts, and a mean to protect from the hellfire. This is what the Holy Prophet meant when he eloquently said, "Fasting is a shield."
However, a mere voluntarily abstaining from food and drink is not enough for the fast to be accepted or effective in purifying soul and inculcating taqwa. With giving up food and drink, it is imperative that the fasting person must also faithfully heed all prohibitions and perform all duties prescribed by Allah and His Holy Prophet. The Holy Prophet Sallallahu 'alaihi wa sallam made this point abundantly clear in more than one of his sayings. At one occasion he said, "Whoever does not give up vain speech and evil actions, Allah is not in need of his fasting", i.e. Allah will not accept his fasting.
In an another hadith, the Holy Prophet warned, "How many persons fast and get nothing out of their fasting except hunger and thirst and how many persons pray at night and get nothing out of it except sleeplessness."
These and other ahadith tell a fasting person that the fast from food and drink must accompany the fast of tongue for his fast to be valid and beneficial. Fast of tongue means one should completely protect his speech from vain talk and foul language including lying and slandering. Also, fasting without the five daily obligatory prayers is of little avail; it becomes devoid of spiritual benefits.
The fasting in the blessed month of Ramadan is of vital importance among the scheme of things that Islam has planned for a believer to secure the motivation and acquire taqwa. If done properly, fast will take a believer forward to the next eleven months to live in Allah's Will.
Ramadan is aptly called a taqwa training month.
******
Mufti Abdulqayyum
24/07/2011
Thursday, March 10, 2011
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Tuesday, March 1, 2011
PART(2) BACKBITING AND SLANDERING
(In continuity of the first part)
Two of the Companions, Hadrat Mu`awiyah and Hadrat Abu Jahm, sent the proposal of marriage to a lady, Fatimah bint Qais. She came to the Holy Prophet and asked for his advice. He said: “Mu`awiyah is a poor man and Abu Jahm beats his wives much.” (Bukhari, Muslim). In this case, as there was the question of the lady’s future and she had consulted the Holy Prophet for his advice, he deemed it necessary to inform her of the two men’s weaknesses.
One day when the Holy Prophet was present in the apartment of Hadrat ‘A’ishah, a man came and sought permission to see him. The Holy Prophet remarked that he was a very bad man of his tribe. Then he went out and talked to him politely. When he came back into the house, Hadrat `A’ishah asked: “You have talked to him politely, whereas when you went out you said something different about him. ” The Holy Prophet said, “On the day of Resurrection the worst abode in the sight of Allah will be of the person whom the people start avoiding because of his abusive language.” (Bukhari, Muslim). A study of this incident will show that the Holy Prophet in spite of having a bad opinion about the person talked to him politely because that was the demand of his morals; but he had the apprehension lest the people of his house should consider the person to be his friend when they would see him treating him kindly, and then the person might use this impression to his own advantage later. Therefore, the Holy Prophet warned Hadrat `A’ishah telling her that he was a bad man of his tribe.
Once Hind bint ‘Utbah, wife of Hadrat Abu Sufyan, came to the Holy Prophet and said: “Abu Sufyan is a miserly person: he does not provide enough for me and my children’s needs. ” (Bukhari, Muslim). Although this complaint from the wife in the absence of the husband was backbiting, the Holy Prophet permitted it, for the oppressed has a right that he or she may take the complaint of injustice to a person who has the power to get it removed.
From these precedents of the Sunnah of the Holy Prophet, the jurists (fuq,ha)and traditionists (muhaddiseen)have deduced this principle: ‘Gheebat (backbiting) is permissible only in case it is needed for a real and genuine (genuine from the Shari’ah point of view) necessity and the necessity may not be satisfied without having resort to it”. Then on the basis of the same principle the scholars have declared that Gheebat is permissible in the following cases:
(1) Complaining by an oppressed person against the oppressor before every such person who he thinks can do something to save him from the injustice.
(2) To make mention of the evils of a person (or persons) with the intention of reform before those who can do expected to help remove the evils.
(3) To state the facts of a case before a legal expert for the purpose of seeking a religious or legal ruling regarding an unlawful act committed by a person.
(4) To warn the people of the mischiefs of a person (or persons) so that they may ward off the evil, e g. it is not only permissible but obligatory to mention the weaknesses of the reporters, witnesses and writers, for without it, it is not possible to safeguard the Shariah against the propagation of false reports, the courts against injustices and the common people or the students against errors and misunderstandings. Or, for instance, if a person wants to have the relationship of marriage with somebody, or wishes to rent a house in the neighborhood of somebody, or wants to give something into the custody of somebody, and consults another person, it is obligatory for him to apprise him of all aspects so that he is not deceived because of ignorance.
(5) To raise voice against and criticise the evils of the people who may be spreading sin and immorality and error, or corrupting the people’s faith and persecuting them.
(6) To use nicknames for the people who may have become well known by those names, but this should be done for the purpose of their recognition and not with a view to condemn them. (For details, see Fat-h al-Bari, vol. X, p. 362; Sharah Muslim by An-Nawawi; Riyad us-Salihin; al-Jassas, Ahkam al-Qur an; Ruh al-Maani commentary on verse wa a yaghtab ba ‘dukum ba ‘dan).
Apart from these exceptions it is absolutely forbidden to speak ill of a person behind his back. If what is spoken is true, it is Gheebat; if it is false, it is calumny; and if it is meant to make two persons quarrel, it is slander. The Shari’ah has declared all these as forbidden. In the Islamic society it is incumbent on every Muslim to refute a false charge made against a person in his presence and not to listen to it quietly, and to tell those who are speaking ill of somebody, without a genuine religious need, to fear God and desist from the sin. The Holy Prophet has said: If a person does not support and help a Muslim when he is being disgraced and his honour being attacked, Allah also does not support and help him when he stands in need of His help; and if a person helps and supports a Muslim when his honour is being attacked and he is being disgraced, Allah Almighty also helps him when he wants that AIlah should help him. (Abu Da’ud).
As for the backbiter, as soon as he realizes that he is committing this sin, or has committed it, his first duty is to offer repentance before Allah and restrain himself from this forbidden act. His second duty is that he should compensate for it as far as possible. If he has backbitten a dead person, he should ask Allah’s forgiveness for the person as often as he can. If he has backbitten a living person, and what he said was also false, he should refute it before the people before whom he had made the calumny. And if what he said was true, he should never speak ill of him in future, and should ask pardon of the person whom he had backbitten. A section of the scholars has expressed the opinion that pardon should be asked only in case the other person has come to know of it; otherwise one should only offer repentance, for if the person concerned is unaware and the backbiter in order to ask pardon goes and tells him that he had backbitten him, he would certainly feel hurt.
In the verse, Allah by likening backbiting to eating a dead brother’s flesh has given the idea of its being an abomination. Eating the dead flesh is by itself abhorrent; and when the flesh is not of an animal, but of a man, and that too of one’s own dead brother, abomination would be added to abomination. Then, by presenting the simile in the interrogative tone it has been made all the more impressive, so that every person may ask his own conscience and decide whether he would like to eat the flesh of his dead brother. If he would not, and he abhors it by nature, how he would like that he should attack the honour of his brother-in-faith in his absence, when he cannot defend himself and when he is wholly unaware that he is being disgraced. This shows that the basic reason of forbidding backbiting is not that the person being backbitten is being hurt but speaking ill of a person in his absence is by itself unlawful and forbidden whether he is aware of it, or not, and whether he feels hurt by it or not. Obviously, eating the flesh of a dead man is not forbidden because it hurts the dead man; the dead person is wholly unaware that somebody is eating of his body, but because this act by itself is an abomination. Likewise, if the person who is backbitten also does not come to know of it through any means, he will remain unaware throughout his life that somebody had attacked his honour at a particular time before some particular people and on that account he had stood disgraced in the eyes of those people. Because of this unawareness he will not feel at all hurt by this backbiting, but his honour would in any case be sullied. Therefore, this act in its nature is not any different from eating the flesh of a dead brother…
We should stay away our self from this big sin and would not indulge into the honor of Muslims. we have been paying price for that in this world and here after definitely. are we ready for that ????????
Wassalam
Mufti Abdulqayyum
01/03/2011
Two of the Companions, Hadrat Mu`awiyah and Hadrat Abu Jahm, sent the proposal of marriage to a lady, Fatimah bint Qais. She came to the Holy Prophet and asked for his advice. He said: “Mu`awiyah is a poor man and Abu Jahm beats his wives much.” (Bukhari, Muslim). In this case, as there was the question of the lady’s future and she had consulted the Holy Prophet for his advice, he deemed it necessary to inform her of the two men’s weaknesses.
One day when the Holy Prophet was present in the apartment of Hadrat ‘A’ishah, a man came and sought permission to see him. The Holy Prophet remarked that he was a very bad man of his tribe. Then he went out and talked to him politely. When he came back into the house, Hadrat `A’ishah asked: “You have talked to him politely, whereas when you went out you said something different about him. ” The Holy Prophet said, “On the day of Resurrection the worst abode in the sight of Allah will be of the person whom the people start avoiding because of his abusive language.” (Bukhari, Muslim). A study of this incident will show that the Holy Prophet in spite of having a bad opinion about the person talked to him politely because that was the demand of his morals; but he had the apprehension lest the people of his house should consider the person to be his friend when they would see him treating him kindly, and then the person might use this impression to his own advantage later. Therefore, the Holy Prophet warned Hadrat `A’ishah telling her that he was a bad man of his tribe.
Once Hind bint ‘Utbah, wife of Hadrat Abu Sufyan, came to the Holy Prophet and said: “Abu Sufyan is a miserly person: he does not provide enough for me and my children’s needs. ” (Bukhari, Muslim). Although this complaint from the wife in the absence of the husband was backbiting, the Holy Prophet permitted it, for the oppressed has a right that he or she may take the complaint of injustice to a person who has the power to get it removed.
From these precedents of the Sunnah of the Holy Prophet, the jurists (fuq,ha)and traditionists (muhaddiseen)have deduced this principle: ‘Gheebat (backbiting) is permissible only in case it is needed for a real and genuine (genuine from the Shari’ah point of view) necessity and the necessity may not be satisfied without having resort to it”. Then on the basis of the same principle the scholars have declared that Gheebat is permissible in the following cases:
(1) Complaining by an oppressed person against the oppressor before every such person who he thinks can do something to save him from the injustice.
(2) To make mention of the evils of a person (or persons) with the intention of reform before those who can do expected to help remove the evils.
(3) To state the facts of a case before a legal expert for the purpose of seeking a religious or legal ruling regarding an unlawful act committed by a person.
(4) To warn the people of the mischiefs of a person (or persons) so that they may ward off the evil, e g. it is not only permissible but obligatory to mention the weaknesses of the reporters, witnesses and writers, for without it, it is not possible to safeguard the Shariah against the propagation of false reports, the courts against injustices and the common people or the students against errors and misunderstandings. Or, for instance, if a person wants to have the relationship of marriage with somebody, or wishes to rent a house in the neighborhood of somebody, or wants to give something into the custody of somebody, and consults another person, it is obligatory for him to apprise him of all aspects so that he is not deceived because of ignorance.
(5) To raise voice against and criticise the evils of the people who may be spreading sin and immorality and error, or corrupting the people’s faith and persecuting them.
(6) To use nicknames for the people who may have become well known by those names, but this should be done for the purpose of their recognition and not with a view to condemn them. (For details, see Fat-h al-Bari, vol. X, p. 362; Sharah Muslim by An-Nawawi; Riyad us-Salihin; al-Jassas, Ahkam al-Qur an; Ruh al-Maani commentary on verse wa a yaghtab ba ‘dukum ba ‘dan).
Apart from these exceptions it is absolutely forbidden to speak ill of a person behind his back. If what is spoken is true, it is Gheebat; if it is false, it is calumny; and if it is meant to make two persons quarrel, it is slander. The Shari’ah has declared all these as forbidden. In the Islamic society it is incumbent on every Muslim to refute a false charge made against a person in his presence and not to listen to it quietly, and to tell those who are speaking ill of somebody, without a genuine religious need, to fear God and desist from the sin. The Holy Prophet has said: If a person does not support and help a Muslim when he is being disgraced and his honour being attacked, Allah also does not support and help him when he stands in need of His help; and if a person helps and supports a Muslim when his honour is being attacked and he is being disgraced, Allah Almighty also helps him when he wants that AIlah should help him. (Abu Da’ud).
As for the backbiter, as soon as he realizes that he is committing this sin, or has committed it, his first duty is to offer repentance before Allah and restrain himself from this forbidden act. His second duty is that he should compensate for it as far as possible. If he has backbitten a dead person, he should ask Allah’s forgiveness for the person as often as he can. If he has backbitten a living person, and what he said was also false, he should refute it before the people before whom he had made the calumny. And if what he said was true, he should never speak ill of him in future, and should ask pardon of the person whom he had backbitten. A section of the scholars has expressed the opinion that pardon should be asked only in case the other person has come to know of it; otherwise one should only offer repentance, for if the person concerned is unaware and the backbiter in order to ask pardon goes and tells him that he had backbitten him, he would certainly feel hurt.
In the verse, Allah by likening backbiting to eating a dead brother’s flesh has given the idea of its being an abomination. Eating the dead flesh is by itself abhorrent; and when the flesh is not of an animal, but of a man, and that too of one’s own dead brother, abomination would be added to abomination. Then, by presenting the simile in the interrogative tone it has been made all the more impressive, so that every person may ask his own conscience and decide whether he would like to eat the flesh of his dead brother. If he would not, and he abhors it by nature, how he would like that he should attack the honour of his brother-in-faith in his absence, when he cannot defend himself and when he is wholly unaware that he is being disgraced. This shows that the basic reason of forbidding backbiting is not that the person being backbitten is being hurt but speaking ill of a person in his absence is by itself unlawful and forbidden whether he is aware of it, or not, and whether he feels hurt by it or not. Obviously, eating the flesh of a dead man is not forbidden because it hurts the dead man; the dead person is wholly unaware that somebody is eating of his body, but because this act by itself is an abomination. Likewise, if the person who is backbitten also does not come to know of it through any means, he will remain unaware throughout his life that somebody had attacked his honour at a particular time before some particular people and on that account he had stood disgraced in the eyes of those people. Because of this unawareness he will not feel at all hurt by this backbiting, but his honour would in any case be sullied. Therefore, this act in its nature is not any different from eating the flesh of a dead brother…
We should stay away our self from this big sin and would not indulge into the honor of Muslims. we have been paying price for that in this world and here after definitely. are we ready for that ????????
Wassalam
Mufti Abdulqayyum
01/03/2011
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