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[4] Determinants of Wholesome Relationships

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

 

Make Room For Others

Allah [The Most High] said:

يَا أَيُّهَا الَّذِينَ آمَنُوا إِذَا قِيلَ لَكُمْ تَفَسَّحُوا فِي الْمَجَالِسِ فَافْسَحُوا يَفْسَحِ اللَّهُ لَكُمْ ۖ وَإِذَا قِيلَ انْشُزُوا فَانْشُزُوا يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنْكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ ۚ وَاللَّهُ بِمَا تَعْمَلُونَ خَبِيرٌ

O you who believe! When you are told to make room in the assemblies, [spread out and] make room. Allah will give you [ample] room [from His Mercy]. And when you are told to rise up, rise up. Allah will exalt in degree those of you who believe, and those who have been granted knowledge. And Allah is Well-Acquainted with what you do. [58:11]

Imam As-Sadi [may Allah have mercy upon him] said: This is a practical code of behaviour commanded by Allah to His believing slaves that when they gather in one of their gatherings, some of them or some of those who have already arrived should make room (for others); for indeed, making room for (others) to reach their goal constitutes an aspect of good etiquettes. And this is not to harm the one who is (already) in the gathering in any way; rather, he enables his brother to reach their goal without harming him, and reward is given in accordance with a deed, because whoever makes room for their brother, Allah makes room for him, and whoever shows generosity to their brother, Allah will show him generosity.

[وَإِذَا قِيلَ انْشُزُوا – And when you are told to rise up]- Meaning: To rise and leave your gathering for an (obligatory or necessary) need (i.e. prayer etc), then [فَانْشُزُوا – rise up]: Meaning, proceed towards the fulfilment of that advantageous affair because the fulfilment of such affairs is linked to knowledge and Iman. And Allah [The Exalted] will exalt in degree the people of knowledge and Iman in line with what He has allotted for them from knowledge and Iman.

[وَاللَّهُ بِمَا تَعْمَلُونَ خَبِير -And Allah is Well-Acquainted with what you do]- Meaning, Allah [The Exalted] rewards every doer in accordance with their deeds; if they are good, there will be good compensation; if they are evil, there will be evil retribution. And in this Ayah [i.e. 58:11] is (a mention) of the virtue of knowledge, whose beautification and advantage is to discipline oneself with its etiquettes and acts in accordance with what it necessitates. (1)

 

Be among those who have a good effect on people

Imam As-Sadi [may Allah have mercy on him] stated, “Make humility the sign by which you are recognised when you sit with the people, fear of Allah should be your protection, and providing guidance to Allah’s servants should be a habit. Be eager to (make) every meeting in which you sit one of goodness–either research into areas of knowledge or religious matters; either directing (others) to a general or specific beneficial affair, mentioning Allah’s blessings or mentioning the superior status of praiseworthy manners and good etiquettes, or warning against that which is detrimental to the well-being of one’s religious or worldly (affairs). Behave well with the young, the elderly, and your peers. Respect the person who deserves to be acknowledged and respected and treat each of them in the manner they deserve. Even if your speech is about worldly (affairs), use acceptable and good language to put your congregation at ease. Through the meetings of the people, the sensible and determined person accomplishes abundant goodness, and he becomes more beloved to them. This is because he approaches the people with what they approve and statements they desire (i.e. good), and the cornerstone for this is success in seizing control of all affairs presented before them. And these matters become more emphasised on a journey because sitting together is prolonged during a journey and the travellers need someone who revives their hearts with good statements, news of events, and jokes if all of that is true and not too much, and to assist them with the essential affairs of travel. And Allah is the One Who bestows success. (2)

 

Be cautious lest relationships are considered cliques

Al-Allamah Salih Al-Fawzaan [may Allah preserve him] says: One of the etiquettes (to be observed in a) gathering is that two (people) should not have a private conversation in isolation of a third person since it will offend him. He may harbour an evil suspicion of them that they are scheming against him, reviling him, or backbiting him, or that they are looking down on him. The Messenger [peace and blessing of Allah be upon him] said, “When three people are together, then no two of them should hold secret counsel excluding the third person”. The Messenger said, “When you are three people sitting together, then no two of you should hold a secret counsel excluding the third person until you are with some other people too, for that would grieve him”. (3)

This hadeeth discusses the manners that should be observed when seated together. When there are three persons present, it is not permitted for two of them to converse in secret because the third person will be suspicious if they do so, suspecting that they are talking about him. Also, if they communicate in private without him, he would believe that they are looking down on him and do not value him, which is why they conceal their affair from him and chat in private without him because they do not trust him. This will enter his heart, which is why the Prophet [peace and blessings of Allah be upon him] stated, “For that would grieve him,” which means that it will cause pain in his heart, and he says, “They are either speaking about me or looking down on me.” Therefore, one should speak openly while seated with others and conversation should never take place between two individuals in isolation of a third. As for when there are many individuals in a sitting—more than three—there is no damage if two people speak in private since the other people are numerous and they will not harbour anything in their hearts. If there are more than three people, then there is no harm if two people speak in private due to the statement of the Prophet, “Until you are with some other people too”. Thus, if the reason behind the warning is absent [i.e., if there are several other individuals present at the same sitting], there is no harm (i.e. if two people speak in private). (4)

Imam Abdul Azeez Bin Baz [may Allah have mercy upon him] said: Also, if there are four persons, they (i..e three) should not chat in private in isolation from the fourth. The intent is that if the others are having a private chat, there should be more than one person left. There is no harm in doing so if a group speaks privately and apart from another group, as demonstrated by the hadeeth narrated by Aa’isha that the Prophet spoke to Fatimah in private in the house, but not to his wives. (5) Here is the Hadeeth: Imam Al-Bukhari Said, “Chapter: Whoever has a confidential talk with somebody in front of the people and the latter does not disclose his companion’s secret, but when his companion dies, he discloses it”. http://www.salaficentre.com/2016/10/heart-warming-incident-prophet-sallal-laahu-alayhi-wasallam-beloved-daughter-faatimah-radiyallaahu-anhaa/ (6)

 

Do Not Listen to The Conversations of The People If They Are Not Pleased With That

It is not allowed to come along and sit down next to someone who is talking to someone else because it could be that they are having a private conversation. The Prophet said, “Whoever listens to the talk of some people who do not like him [to listen] or they run away from him, then molten lead will be poured into his ears on the Day of Resurrection”. [Sahih Al-Bukhari Number 7042]

Given the seriousness of the threat, one should not listen to the speech of people if they do not want others to know what they are talking about. (7)

It may be the case that two or more people get together to discuss a topic that they do not want anyone else to learn about, but a person or more becomes an obstruction by listening to their speech and (wants) to know what they are discussing, while they are not pleased with that. This is tantamount to transgression and stupidity that a person involves in something that does not concern him. And from the completion of a person’s Islam is to leave everything which does not concern him. However, there is an exception to this restriction, such as when a person listens to the speech of those who are focused on or seeking to breach the state of safety and security of Muslims. (8)

Let The Eldest One Speak – [A Hadith Brought to Our Attention By Ustaadh Abu Tasneem (Mushaf Al-Banghaalee)] https://salafidawahmanchester.com/2023/02/07/let-the-eldest-one-speak-a-hadith-brought-to-our-attention-by-ustaadh-abu-tasneem-mushaf-al-banghaalee/

[1] An Excerpt from Tayseer Al-Kareem Ar-Rahmaan Fee Tafseer Kalaam Al-Mannaan’ by Imaam As-Sadi (rahimahullaah). slightly paraphrased]

[2] Nur Al-Basaa’ir Wa Al-baab Fee Ahkaam Al ‘Ibaadaat Wa Al-Mu‘aamalaat Wa Al-Huqooq Wal Aadaab’ pages 64-65

[3] An Excerpt from ‘It’haaf at-tullab Bi-Sharh Mandhoomah Al-Aadaab’ page 149. slightly paraphrased

[4] An Excerpt from ‘Tasheelul Ilhaami Bi-Fiqhil Ahaadeethi Min Bulooghil Maraam’ 6/172 paraphrased

[5] An Excerpt from ‘Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh Al-Bukhaari’ 4/192′ footnote number 2

[6] Al-Hulalul Ibreeziyyah Min At-taleeqaat Al-Baaziyyah Alaa Saheeh al-Bukhari 4/191

[Ref 7: An Excerpt from ‘It’haaf At-Tullaab Bi-Sharhi Mandhoomah Al-Aadaab’ page 149

[Ref 8: An Excerpt from ‘Awnul Ahadis Samad Sharh Al-Adabil Mufrad’ 3/281

[3] Determinants of Wholesome Relationships

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Qur'aan, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy

Allah, The Most High, said:

وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ ۖ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ

Help you one another in Al-Birr and At-Taqwa [virtue, righteousness and piety]; but do not help one another in sin and transgression. [5:2]

Imam Ibn Al-Qayyim, may Allah have mercy upon him, said:

This verse contains all the Masalih for the servants of Allah in their worldly matters and their afterlife Hereafter amongst themselves or in their in relationship with their Lord. This is because every servant of Allah finds himself within two circumstances and obligations – either to fulfil the obligations owed to Allah or the obligations owed to Allah’s creation. As for the obligations owed to the creation, they include (righteous) association, companionship, aiding one another upon what Allah loves and obedience to Allah, which is the goal behind one’s search for happiness and success in the afterlife. There can be no happiness in the afterlife except through Bir and Taqwaa because it is basis of all matters of the religion. A deed cannot be considered an act of obedience to Allah and an act that draws one close to Allah until it is based on Iman, thus, what leads to the performance of the deed is solely due to Iman – neither (un-Islamic) customs nor desires, neither seeking praise nor status and other than it; instead, it should be solely based on Iman and the aim behind it should be to attain Allah’s reward, and seeking after Allah’s Pleasure.

An Excerpt from Bada’i at-Tafsir Al-Jami Limaa Fassarahu al-Imam Ibn Al-Qayyim 1/307

A Brief Examination of the Foundations and Frontiers of Human Rights

Written by Abdullah Jallow on . Posted in Aqeedah, Aqeedah (Creed & Belief), Basics, Contemporary Issues, Da'wah - Calling To Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

This lecture was initially highlighted to us by our Salafi brother, a close friend and confidant, Ustadh Abu Tasneem, may Allah reward him with abundant good for consistently enhancing our understanding of various issues, Amin.

Upon listening to this lecture, we once again recognised the profound insights of our Salafi scholars, whose analyses and methodology are unparalleled, and how every subject they tackle is examined through the lens of this mighty and infallible religion of Islam. May Allah bless Al-Allamah Salih Aala Ash-Shaikh, grant him a long life filled with what is pleasing and beloved to Him, and continue to benefit the Ummah through his enlightening lessons and clarifications, Amin.

This article includes only select sections of the Shaikh’s Lecture, and we have also provided titles for different sections to assist the reader in navigating the topic with ease, InShaAllah.

  • Introduction
  • The Main Purpose Behind The Creation
  • The History of Human Rights and a New World Order
  • The Goals and Motivations Behind The Declaration of Human Rights
  • The Core Principles of Islamic Law
  • The West’s Ideas Regarding Human Rights (Freedom and Equality)
  • The Circumstances Prior to The Advent of The Final Messenger
  • The Eradication of Social Class Conflict
  • The Eradication of Structural Inequality

PDF:

https://salafidawahmanchester.com/wp-content/uploads/2025/10/A-precise-scrutiny-of-Human-Rights_1.pdf

Lecture:

[1] Determinants of Wholesome Relationships

Written by Abdullah Jallow on . Posted in Basics, Brotherhood, Contemporary Issues, Da'wah - Calling To Islam, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Qur'aan, Scholars of Islam.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah, The Most High, said:

وَقُل لِّعِبَادِى يَقُولُوا۟ ٱلَّتِى هِىَ أَحْسَنُ إِنَّ ٱلشَّيْطَٰنَ يَنزَغُ بَيْنَهُمْ إِنَّ ٱلشَّيْطَٰنَ كَانَ لِلْإِنسَٰنِ عَدُوًّا مُّبِينًا

And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best. (Because) shaitan (Satan) verily, sows disagreements among them. Surely, shaitan (Satan) is to man a plain enemy.

And this is from His benevolence to His servants as He commanded them with the best of manners, deeds, and statements that would surely lead to happiness in this Dunya and the Hereafter. He said: [وَقُلْ لِعِبَادِي يَقُولُوا الَّتِي هِيَ أَحْسَنُ – And say to My slaves (i.e. the true believers of Islamic Monotheism) that they should (only) say those words that are the best]. This is a command to utter every speech that would draws a person closer to Allah, such as (Qur’an) recitation, remembrance (of Allah), knowledge, enjoining good and forbidding evil, good and benevolent speech towards the creation in accordance with different ranks and positions. And when a matter involves choosing between two good things, then indeed, He commands that the better of the two be given precedence if the two cannot be combined. Good speech urges towards every beautiful character and righteous deed, for indeed the one who controls his tongue gains control of all his affairs.

And his statement: [إِنَّ الشَّيْطَانَ يَنْزَغُ بَيْنَهُمْ – (Because) shaitan (Satan) verily, sows disagreements among them]. Meaning, he strives among people to corrupt their religion and worldly affairs. So, the remedy for this is that indeed they should not obey him with regards to speech that is not good which he calls to, and that they employ gentleness among themselves in order to subdue shaitan who sows enmity between them, for indeed he is their true (or real) enemy regarding whom they are obligated to fight because he calls them only “to be among the dwellers of the blazing fire.

As for their brothers, even if Satan sows enmity between them and strives to stir up enmity, then indeed, (there should be) absolute resolve (or determination) in striving against their enemy and subdue their souls that command evil by way of which which shaitan finds his way in. Thus, by way of this, they obey their Lord, their affairs become upright, and they are guided due to their upright conduct.

An excerpt from Tafsir As-Sadi.

To be continued InShaAllah

Riba of the tongue

Written by Abdullah Jallow on . Posted in Basics, Contemporary Issues, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Scholars of Islam, Sin.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Allah’s Messenger [peace and blessings of Allah be upon him] said, “Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (1) Meaning: The greater in evil and the more strictly prohibited is to unleash your tongue against the honour of a Muslim by insulting him, acting haughtily towards him, and speaking ill of him through abusive language or slander. This becomes a stricter prohibition because honour is more valuable than wealth. “Without a just cause”. This shows there are instances in which it is allowed to refer to someone negatively by using language like “such and such is an oppressor or transgressor” or “such and such is an innovator (in religious affairs) and an open sinner” in order to warn others is allowed. (2)

This has been referred to as usury because the transgressor receives his honour and then goes above and beyond it as if he has added an increase that encroaches on the boundaries in regard to the honour of a Muslim, which is more valuable than his wealth. According to At-Teebee [may Allah have mercy upon him], “From the standpoint of emphasis, honour is included in the categories of wealth. Usury is classified into two types: that which is conventional and is described as what is added to debts, and that which is not unconventional, such as verbally disparaging someone’s honour.” Al-Qaadhee [may Allaah have mercy upon him] said, ”Violating a Muslim’s honour means dealing with him more than he deserves of what is to be said about him, or more than is permitted to be said about him, which is why it is compared to usury and regarded as one of its types. Then it is considered to be worse because it contains more harm and is more serious in corruption”. (3)

Abdullah Ibn Mas’ud [may Allah be pleased with him] said, “If there’s evil in anything, it is between the two Jaws, meaning the tongue. There is nothing more in need of prolonged imprisonment than the tongue”. (4)

Ibnul Akwaa came to Rabee Bin Khuthaym and said: “Refer me to one who is better than you; he (Rabee) said: The one whose speech is a reminder for himself; his silence is (so that he can) think and his destination (in the Afterlife is a reason) for reflection.  He (i.e. this type of person) is better than me. (5)

Ref 1: Abu Daawud 4876

Ref 2: An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152

Ref 3: An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157

Ref 4: Musannaf Abdur Razzaaq 19528

Ref 5: Siyah A’laam An-Nubulaa: 4/261

A profound admonition by Ali Ibn Abi Talib

Written by Abdullah Jallow on . Posted in Brotherhood, Featured, History of Islam, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sahaabah, Salaf As Saalih (Pious Predecessors), Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Kumayl ibn Ziyad, may Allah have mercy upon him, said: Ali, may Allah be pleased with him, said: “O Kumayl! These hearts are vessels, and the best of them are those that gather the most good. People are of three types: an erudite scholar, a learner upon the path of safety, and the rabble — followers of every haranguer. They have not been granted light through the light of (sound) knowledge, nor have they sought refuge in a strong support”. Then he said: “Fie upon the one who carries the truth without insight! Doubt is kindled in his heart at the first instance when a doubtful matter is presented. He does not know where the truth lies. When he speaks, he errs and does not know that he has erred. He is fascinated with something whose reality he does not know, thus, he is a trial for whoever is put to trial through him”.

Ḥilya al-Awliya 1/79. Tārikh Dimashq 50/255

 

The person’s status and statement

Written by Abdullah Jallow on . Posted in Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Imam Ibn Al-Jawzi, may Allah have mercy upon him, said:

“And know that most followers of the madhhabs hold an individual in high regard in their hearts, thus, they follow his statements (or opinions) without contemplating on what he has stated. This is the very essence of misguidance, for indeed contemplation must be directed to the statement itself, not to the utterer of it.” (1)

Imam at-Tahawi, may Allah have mercy upon him, said: “Abu Ubaid, may Allah have mercy upon him, used to discuss various issues of the religion with me. Then one day, I responded to him on an issue, so he said to me, ‘This is not a statement (or view) of (Imam) Abu Hanifah, may Allah have mercy upon him.’ I said to him, ‘O Muslim judge!  Is it the case that I have to say (or hold as my view) everything Abu Hanifah says (or holds as his view)?’ He said, ‘I did not think about you except that you are a blind follower’. I said to him, ‘Is there anyone who blindly follows except a mere follower (or an ignorant person?’ He said to me, ‘Or a stupid person?’ Thus, this statement became famous in Egypt until it became time-honoured (or became a proverb)”. (2)

(1) Ralbis Iblis p 74

(2) Raf‘ al-Isr ‘an Qudāt Miṣr, by Ibn Ḥajar (p. 273)

Read:

https://www.salafipublications.com/sps/sp.cfm?subsecID=MNJ06&articleID=MNJ060008&articlePages=2

One of the Vilest Forms of Tale-Carrying

Written by Abdullah Jallow on . Posted in Contemporary Issues, Morals and Manners - 'Akhlaaq', Purification of The Soul, Scholars of Islam, Sin.

In The Name of Allah, The Most Merciful, The Bestrower of Mercy.

Al-Allamah Salih Al-Fawzan, may Allah protect him, stated:

‏Namīmah: it is to transmit speech among the people in way to cause corruption between them. Allah, Glorified be He, free from all imperfections, the Most High, said:

‏وَلا تُطِعْ كُلَّ حَلافٍ مَّهِينٍ، هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ‏

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies. [Al-Qalam 10-11]

The most severe (or serious) in all of this is the one who spreads (tales) among the students of knowledge and the callers to the path of Allah in order to corrupt (their relationships), split the Jama’ah of the Muslims, and in order that some harbour enmity towards others. The one who does this is a tale-carrier and indeed Allah has forbidden believing or obeying such a person, even if he makes an oath, as He (Allah) said:

‏وَلا تُطِعْ كُلَّ حَلاّفٍ مَّهِينٍ، هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ‏

And obey not everyone who swears much, and is considered worthless, a slanderer, going about with calumnies. [Al-Qalam 10-11]

An Excerpt from: “Wujūb at-tathabbuti min al-akhbār wa iḥtirām al-‘ulamā’ wa bayān makānatihim fī al-ummah”. page 21-22

One of The Paths of True Facilitators of Reconciliation — Not of the Tale-Carriers

Written by Abdullah Jallow on . Posted in Brotherhood, Featured, Methodology - 'Manhaj', Morals and Manners - 'Akhlaaq', Pearls of Wisdom, Purification of The Soul, Sin, Worship - 'Ibaadah'.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Messenger, peace and blessings of Allah be upon him, said, “A liar is not one who tries to bring reconciliation amongst people and speaks good (in order to avert dispute), or he conveys good”. [Sahih Muslim 2605]

Imam Abdul Azeez Bin Baaz, may Allah have mercy upon him, said:

فهذا يدل على أن المصلح بين الناس ليس بكذاب، الذي يصلح بين الناس: بين القبيلتين، أو بين الأسرتين، أو بين شخصين تنازعا فأصلح بينهما وكذب فإن هذا لا يضره؛ لأنه أراد الإصلاح فإذا أتى إحدى القبيلتين أو إحدى الأسرتين أو أحد الشخصين فقال له قولًا طيبًا عن صاحبه، وأنه يرغب في الصلح، وأنه يثني عليك، وأنه يحب مصالحتك، ثم جاء الآخر وقال له كلامًا طيبًا حتى أصلح بينهما فهذا طيب؛ لأنه لا يضر أحدًا بذلك، ينفع المتنازعين، ولا يضر أحدًا

This shows that the one facilitates reconciliation between the people is not a liar. The one who reconciles between two tribes, two families, or two disputing individuals and lies, this does not harm because he wants rectification. If this mediator speaks favourably about one party, expressing a desire for reconciliation and highlighting the positive attributes of the other, it serves a beneficial purpose. Such actions do not harm anyone; rather, they assist those in conflict and promote resolution. [1]

Al-Allaamah Salih Al-Fawzan, may Allah preserve him, said:

A person should not leave the people in dispute; rather it is incumbent upon him to be eager to bring about conciliation between disputing parties, especially relatives. As for some people-and Allaah’s Protection is sought-they only bring into disputes that which will increase it. This type of person is a shaytaan. Also the one who seeks to bring about conciliation between the people should do that with justice; he should not oppress any of them or judge based on desires”. [2]

As for the tale-carries, they lie to destroy relationships. Read:

https://salaficentre.com/wp-content/uploads/2021/08/Jihaad_Against_The_Tongue.pdf

[1]https://binbaz.org.sa/fatwas/13189/%D8%B4%D8%B1%D8%AD-%D8%AD%D8%AF%D9%8A%D8%AB-%D8%A7%D9%84%D8%A7%D9%85%D9%88%D8%B1-%D8%A7%D9%84%D8%AA%D9%8A-%D8%B1%D8%AE%D8%B5-%D8%A7%D9%84%D9%83%D8%B0%D8%A8-%D9%81%D9%8A%D9%87%D8%A7#:~:text=%D8%A7%D9%84%D8%AC%D9%88%D8%A7%D8%A8%3A,%D9%84%D8%B2%D9%88%D8%AC%D9%87%D8%A7%22%20%D8%B1%D9%88%D8%A7%D9%87%20%D9%85%D8%B3%D9%84%D9%85%20%D8%A8%D9%87%D8%B0%D9%87%20%D8%A7%D9%84%D8%B2%D9%8A%D8%A7%D8%AF%D8%A9

[2] An Excerpt from ‘Al-Minhatur Rabbaaniyyah Fee Sharh Al-Arba’een. 213-217.

Admonition to Those—Wherever They May Be—Who Carry Tales to Ruin Relationships

Written by Abdullah Jallow on . Posted in Brotherhood, Contemporary Issues, Featured, Fitnah, Morals and Manners - 'Akhlaaq', Purification of The Soul.

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

Asma Bint Yazid, may Allah be pleased with her, said: The Prophet, peace and blessings of Allah be upon him, said, “Shall I not tell you about the best of you?” They said, “Certainly”. The Prophet said, “Those who, if they are seen, they remind you of Allah. Shall I not tell you about the worst of you?” They said, “Certainly”. The Prophet said, “Those who carry tales and ruin relations between those who loved one another, seeking misery for the innocent.” [1]

“Those who carry tales”. 

Their habit – constantly and always – is to embark upon transmitting corrupt speech.

They do this to sow corruption (or ruin the good relationships between people).

You find two people – two people upon brotherhood and friendship, however due to the endevour of a tale-carrier, he (the tale-carrier) does not cease transmitting speech from this one to that one until an incident occurs between them…[2] [End of quote]

One of the bad behaviours of some people during our teenager years was that they would feign agreement to gain your trust and then transmit your disagreements to someone else whom they knew strongly disagrees with you. This was nothing but treachery regardless of the good character put on by the perpetrator.

[1] al-Adab al-Mufrad 323
[2] https://www.alathar.net/home/esound/index.php?op=codevi&coid=258598 a paraphrased excerpt from a statement of Imam Al-Albani, may Allah have mercy upon him.