Wisdom and lessons from Hadith for every single day of the year. In simple and understandable language. Also how to implement the hadith into one’s daily life and brief definitions of [some] Arabic words. 365 Hadiths in total to cover the entire year.

[Please select the links below to go to the relevant section]

Day 1 – Be Content

Day 2 – The Beauty of Modesty

Day 3 – Control Yourself When Enraged

Day 4 – Brotherhood in Faith

Day 5 – True Elevation

Day 6 – The Prohibition of Pride

Day 7 – The Evil Consequences of The Tongue

Day 8 – Loathsome qualities

Day 9 – Truthfulness leads one to Jannah

Day 10 – Breaker of ties and prolonged life

Day 11 – The Evil of Backbiting

Day 12 – The Two Faced Individual

Day 13 – The Rights of Every Muslim

 

[More coming soon Insha-Allah]

 

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Day 1:  Be Content

عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ

‏ “‏ إِذَا نَظَرَ أَحَدُكُمْ إِلَى مَنْ فُضِّلَ عَلَيْهِ فِي الْمَالِ وَالْخَلْقِ، فَلْيَنْظُرْ إِلَى مَنْ هُوَ أَسْفَلَ مِنْهُ ‏”‏‏.‏

Narrated Abu Huraira [Allah be pleased with him]:

 

Allah’s Messenger (ﷺ) said, “If anyone of you looked at a person who was made superior to him in property and (in good) appearance, then look at the one who is inferior to him.

[Sahih Bukhari:6490]

 

Meaning of selected words

Superior [فُضِّلَ] means, Allah has enriched you with wealth or pleasant appearance [or any blessing of Allah]. 

 

Commentary of Hadith

Ibn Mulaqin [804 AH] mentions in his commentary on Sahih Bukhari [al-Tawdih li Sharh al-Jami al-Sahih]:

 

هذا الحديث جامع لمعاني الخير كما قال الطبري

‘This hadith is all encompassing of all goodness as mentioned by Imam Tabari [310 AH].’

Ibn Mulaqin [Allah bless him] further comments, a summary of what he states is as follows:

• When it comes to matters of worship and religion, then look at those above you. This will push you to continue to increase in good actions and drawing close to Allah. 
• Contrary to matters of worship, when it comes to matters of the world, there will always be someone who is lower in status and wealth than you. 

– When a person ponders upon this then he will realise the blessings of Allah upon him. [End quote] [Tawdih li Sharh Jami al-Sahi, Volume 29, Page 537, Dar al-Nawadir, First Edition] 

Another similar narration mentioned in Sahih Muslim [2963]: 

انظرواالى مَنْ هُوَ أَسْفَلَ مِنْكُمْ وَلَا تَنْظُرُوا إِلَى من هو فوقكم فهو أجدر أن لاتزدروا نعمة الله عليكم

Abu Huraira reported Allah’s Messenger (ﷺ) as saying:

 

‘Look at those who stand at a lower level than you but don’t look at those who stand at a higher level than you, for that is better-suited that you do not disparage Allah’s favors.’ 

 

Wisdom of Hadith

Imam Nawawi [676 AH] states in commentary on Sahih Muslim [al-Minhaj], below is a summary:

• When a person looks at those who are given more than him [in the matters of the world], then he seeks that and belittles what Allah has given him. 
• Contrary to the mindset of the above, if a person looks at those who have less than him, he will be grateful to Allah, thank him and praise him for what he has. 
• Looking at those who have been given more of this world can lead to competition, which then leads to envy and hatred for one another. [END QUOTE] [al-Minhaj, Imam Nawawi, Volume 18, Page 96]
• The true richness of this world is the richness of the soul (being content with that which he has) [Hadith will soon be mentioned, Insha Allah].
• A person chasing the riches and glamour of this world, will never be satisfied. He will want more and more [Hadith will soon be mentioned, Insha Allah]. 

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Day 2:  The Beauty of Modesty

 

 

عَنْ أَبِي السَّوَّارِ الْعَدَوِيِّ، قَالَ سَمِعْتُ عِمْرَانَ بْنَ حُصَيْنٍ، قَالَ قَالَ النَّبِيُّ صلى الله عليه وسلم

‏ “‏ الْحَيَاءُ لاَ يَأْتِي إِلاَّ بِخَيْرٍ ‏”‏‏.‏

 

 

Narrated Abu As-Sawar Al-Adawi:

`Imran bin Husain said: The Prophet (ﷺ) said, “Haya’ (pious shyness from committing religious indiscretions) does not bring anything except good.“

 

[Sahih Bukhari and Sahih Muslim]

 

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Word	Meaning
Haya’ [الْحَيَاءُ]	A trait that motivates good deeds, and leaving evil acts.

Commentary

 

Ibn Mālik [854 AH] in his commentary on Masābīh summarizes the meaning of this hadith very comprehensively: 

 

الحياء عن فعل ما لا يرضاه الله تعالى خيرٌ كلُّه.

 

Being shy from committing action which displeases Allah is entirely good. [Abstaining from forbidden actions is always good] 

 

Ibn Al’ān al-Shafi [1057 AH] explains how Haya brings goodness in ‘ الفتوحات الربانية على الأذكار النواوية’:

 

لحسن ثمرته من القيام بالأوامر واجتناب النواهي

 

[Due to] the fruits [results] that a person will bear from fulfilling the commands [of Allah] and abstaining from the prohibitions.

Reflections

• Modesty is a beautiful quality.
• Whomsoever Allah wants good for, is adorned by it [A person can achieve this quality either naturally or by diligent effort].
• It leads to an excellent standard of character.
• This quality becomes a means of abstaining from evil and sins.

 

The pinnacle of Haya is being modest to Allah. Which is, a person protects his thoughts [from evil thoughts], his stomach [from impure consumption and doubtful sources] and ponders upon the afterlife.

 

Wisdom of Hadith

• This Hadith diverts our attention to the importance and virtue of Haya’.
• It encourages to have this trait in all circumstances.
• To differentiate between Haya’ and shyness which [shyness] is blameworthy at certain times.
• This hadith alludes to the fact that some qualities at times can be good and at other times harmful, however Haya’ is profitable at all times.

 

Implementing Hadith

• Be eager upon contemplating [about Allah and the afterlife] in solitude. Surely this type of contemplation will create in the soul, the quality of being modest to Allah.  

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Day 3: Control Yourself When Enraged

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ

لَيْسَ الشَّدِيدُ بِالصُّرَعَةِ إِنَّمَا الشَّدِيدُ الَّذِي يَمْلِكُ نَفْسَهُ عِنْدَ الْغَضَبِ

6114 صحيح البخاري كتاب الأدب باب الحذر من الغضب

2609 صحيح مسلم كتاب البر والصلة والآداب باب فضل من يملك نفسه عند الغضب

 

 

Abu Huraira reported: The Messenger of Allah, peace and blessings be upon him, said, “The strongest are not the best wrestlers. Verily, the strongest are those who control themselves when angry.’’

Source: Ṣaḥīḥ al-Bukhārī 6114, Ṣaḥīḥ Muslim 2609

Grade: Muttafaqun Alayhi (authenticity agreed upon) according to Al-Bukhari and Muslim

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Word	Meaning
الصُّرَعَةِ	A person when wrestles another, slams and overpowers the other.

 

Wisdom of Hadith

 

Imam Baydawi [685 AH] in ‘ تحفة الأبرار شرح مصابيح السنة’ states:

 

أن القوي في الحقيقة ليس من يصارع الرجال ويغلب عليهم، بل القوي من يقاوم نفسه، ويغلب عليها، بحيث يملكها حينما تكون أكثر تمردا وأشد تفرعنا، وذلك عند الغضب.

 

‘The strong person in reality is not the one who wrestles others and overpowers them, rather the strong person is the one who can control himself and overpower his anger. Such that he can control himself at the time when his mind is severely furious and uncontrollable, and this is at the time of anger.’

[3/276]

 

Wisdom of Hadith

 

Ibn Mulaqin [804 AH] explains the harms of anger and states in his commentary of Sahih Bukhari titled ‘التوضيح لشرح الجامع الصحيح’:

 

لأن الغضب يئول إلى التقاطع، ومنع ذي الرفق, وَرُبَّمَا آلَ إِلَى أَنْ يُؤْذِي الْمَغْضُوب عَلَيْهِ فَيُنْتَقَص ذَلِكَ مِنْ الدِّين

 

‘Anger leads to breaking of family ties and prevents kindness’. Also it can lead him to harm the person who he is angry with, as a result it harms his religion.’  

[28/489]

 

 

Wisdom of Hadith

 

Hafidh Ibn Hajar [852 AH] references a hadith [in Fathul al-Bari] mentioned by Imam Tabrani [360 AH], from Sufyan Ibn Abdullah al-Thaqafi: 

وقد ذكر الحافظ ابن حجر ﵀ في فتح الباري (١٠/‏٥٢٠) كلاما مهما في في شرح حديث لا تغضب، فقال: فِي الطَّبَرَانِيِّ مِنْ حَدِيث سُفْيَان بْن عَبْد اللَّه الثَّقَفِيّ «قُلْت يَا رَسُول اللَّه قُلْ لِي قَولًا أَنْتَفِع بِهِ وَأَقْلِلْ، قَالَ: لا تَغْضَب، وَلَك الْجَنَّة

 

‘I said O’ Messenger of Allah, tell me a statement that I can benefit from and is easy.’ He said: ‘Don’t get angry, and for you is Jannah’.  [Fathul Bari – 520/10]

 

 

Reflections

• This hadith means that a strong person in reality is not who overpowers others, rather a strong person is he who controls himself and overpowers his anger and rage.

 

Implementing Hadith

• Recite Ta’awwuz [أعوذ بالله من الشيطان الرجيم] at the time of rage:

 

إني لأعلم كلمة لو قالها لذهب ذا عنه أعوذ بالله من الشيطان الرجيم

“I know a word (sentence) the saying of which will cause him to relax if this man says it. ‘I seek refuge with Allah from Satan, the outcast.’” [Sahih Bukhari:6115]

• Reflect when a person reaches this state, what if Allah is angry with me like this on the day of Judgement.

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Day 4: Brotherhood in faith

عَنْ أَنَسٍ عَنِ النَّبِيِّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ

لا يُؤْمِنُ أَحَدُكُمْ حَتَّى يُحِبَّ لأَخِيهِ مَا يُحِبُّ لِنَفْسِهِ

 

[صحيح البخاري كتاب الإيمان باب من الإيمان أن يحب لأخيه ما يحب لنفسه]

Anas ibn Malik reported: The Prophet, peace and blessings be upon him, said, “None of you will have faith until he loves for his brother what he loves for himself.”

[Sahih Bukhari: 13]

Meanings of selected words:

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Word	Meaning
لا يُؤْمِنُ [None of you will have faith]	This word does not negate faith, rather it negates the perfection of faith. [In order for a person to complete his faith, he must have this quality of loving for his brother that which he loves himself].

Commentary of Hadith

 

The below commentary is summarised from [زاد المسلم فيما اتفق عليه البخاري ومسلم]: 

• This hadith teaches that a person can not reach the pinnacle and perfection of faith, until he loves for his brother what he loves for himself. 
• ‘Brother’ in this hadith refers to brother and sister in faith, as the verse of the Quran suggests:

إِنَّمَا ٱلْمُؤْمِنُونَ إِخْوَةٌۭ 

          The believers are but one brotherhood [49:10]

• Also from faith is to despise for his brother what he despises himself. 
• This hadith also applies to the general people as the hadith mentions:

قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم اتَّقِ الْمَحَارِمَ تَكُنْ أَعْبَدَ النَّاسِ وَارْضَ بِمَا قَسَمَ اللَّهُ لَكَ تَكُنْ أَغْنَى النَّاسِ وَأَحْسِنْ إِلَى جَارِكَ

تَكُنْ مُؤْمِنًا وَأَحِبَّ لِلنَّاسِ مَا تُحِبُّ لِنَفْسِكَ تَكُنْ مُسْلِمًا 

 

Be on guard against the unlawful and you shall be the most worshiping among the people, be satisfied with what Allah has alloted for you and you shall be the richest of the people, be kind to your neighbor and you shall be a believer, love for the people what you love for yourself and you shall be a Muslim.

[Sunan Tirmidhi: 2305]

[An example is you love faith [Iman] for the people] [end quote]

Qadhi Iyadh al-Maliki [544 AH] states in [إِكمَالُ المُعْلِمِ بفَوَائِدِ مُسْلِم]: ‘A person loves for his brother from the matters of obedience [to Allah] and permissible things, that which likes himself’. He also states: 

وبذله المعروف لهم، ومودته الخير لجميعهم وصرف الضر عنهم

‘To spend from the good on them, to desire goodness for all of them and to divert harm from them’. 

[End Quote] 

This hadith includes both, the matters of this world and the hereafter, as Allah says: 

على ذلك فالحديث يتناول أمر الدنيا، وأما الآخرة

فقد قال، تعالى: ﴿وَفِي ذَلِكَ فَلْيَتَنَافَسِ الْمُتَنَافِسُون﴾ [المطففين: ٢٦].

حكاه السنوسى ١/ ١٤٧

Ibn Battal al-Maliki [449 AH] states in his commentary on Sahih Bukhari:

وقال بعض الناس: المراد بهذا الحديث كف الأذى والمكروه عن الناس

Some scholars state: ‘The meaning of this hadith is that you prevent harm and detested things from the people.’ 

[End Quote] 

This hadith directs you to expanding and widening your heart for your brothers in faith. So do not be eager to gain the best things and not them, rather you love for them that which you love for yourself from the new and good things. 

 

Lessons of Hadith

• This hadith does not mean a person is not a believer if he does not love for his brother what he loves for himself. Rather, he has not reached the pinnacle and perfection of faith, until he brings this quality in his life. 
• Brotherhood in faith is a great pillar in faith and is required for the perfection of one’s faith. 
• This quality directs us towards preferring others over ourselves, which is also mentioned in the Quran. Regarding the companions [Allah bless them all]: 

 

وَيُؤْثِرُونَ عَلَىٰٓ أَنفُسِهِمْ وَلَوْ كَانَ بِهِمْ خَصَاصَةٌۭ ۚ

They give ˹the emigrants˺ preference over themselves even though they may be in need. [59:9]

• Absence of this quality results in deficiency of faith!
• To love each other for the sake of Allah [brotherhood in faith].
• The muslim ummah is like one body [hadith coming Insha Allah].
• Religion and faith is wishing good for one another [hadith coming insha Allah]. 

 

Wisdoms of Hadith

 

• Forbidden in faith is envy, which is that a favour is removed from someone whilst wishing the same favour for himself. 
• Bringing this quality into one’s life is a cure for envy.
• This hadith is an evidence for both: how to increase and perfect one’s faith [wanting good for your brother] and how faith decreases and becomes incomplete [not wanting good for your brother]. 

 

Implementing the Hadith

 

• Making supplication [Dua] to Allah for your muslim brother.
• Wishing and desiring good for your brothers in faith.
• Giving charity can help inculcate this noble trait.
• Spending time with the pious and sitting in their gatherings.
• Reciting the Quran and other related literature, pondering over its meanings.

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Day 5 – True Elevation

 

عَنْ أَبِي هُرَيْرَةَ، عَنْ رَسُولِ اللَّهِ صلى الله عليه وسلم قَالَ

 ‘مَا تَوَاضَعَ أَحَدٌ لِلَّهِ إِلاَّ رَفَعَهُ اللَّهُ’

 

[صحيح مسلم كتاب البر والصلة والآداب باب استحباب العفو والتواضع]

 

Abu Huraira [Allah bless him] reported: The Messenger of Allah, peace and blessings be upon him, said,

“No one humbles himself for the sake of Allah but that Allah raises his status.”

 

[Source: Ṣaḥīḥ Muslim 2588]

 

Commentary

 

A common conception is that if others perceive that he is more enriched than others with regards to the materialistic things of this world, the people will then love him, and this will be a means of his status being raised. 

However, the reality is that it will be a means of dislike and his status being lowered in their eyes. 

 

True elevation [in status] is to humble oneself and lower the wings of humility. If Allah has favoured you with something, then surely Allah has favoured him over you with other things. Therefore, be satisfied and content with what Allah has given you and do not look down on anyone. 

 

Here our Noble Messenger of Allah [peace be upon him] informs us that a person who displays humility for Allah, Allah will soon raise his status in this world by becoming loved by the people. With regards to the afterlife, Allah will bestow upon him great rewards and recompense him with the best of rewards. 

 

Lessons of Hadith

• Humility is a great quality, and whoever intends for his status to be raised by Allah, then display humility towards the people.
• This Noble Hadith indicates that a proud person, Allah will recompense him contrary to that of his intention. Which is that the proud person, whereas he was seeking for his status to be raised, rather he has attained disgrace and anger from Almighty Allah. 
• Pride is a quality that is detested, in contrast to humility, which is praiseworthy.  

 

Wisdom of Hadith

 

Imam Baihaqi [458 AH] quotes a statement of Imam Shafi [204 AH]:

 

أرفع الناس قدرًا من لا يرى قدره وأكبر الناس فضلًا من لا يرى فضله

 [شعب الإيمان: ٨٢٦٣]

‘The most exalted people are those who do not see their worth, and the best of people are those who do not see their virtue’.   

 

[Imam Baihaqi in Shubal Iman: 8263]

 

Humility is a means of a person’s status being raised in this world and the hereafter. Also it is a sign of a person’s sincerity in his faith, as Ibn Rajab in al-Jami al-Hikam states:

 

 ‘There are many people who have a pleasant appearance, abundant wealth and fame yet their heart is empty of piety. There are also people who don’t have any of that, yet their heart is filled with piety, so they become honoured by Allah.’  

 

Implementing Hadith

• Anyone who is older than you, then display humility towards them, and anyone who is younger than you then speak softly with them and deal with them gently. 
• Sitting with the poor and loving them. In a Hadith it states:

 

أَحِبُّواْ الْفُقَرَاءَ وَجَالِسُوهُمْ

[صَحَّحَهُ الإِمَامُ الذَّهَبيُّ في التَّلْخِيص، رَوَاهُ الحَاكِمُ في المُسْتَدْرَكِ بِرَقْم: ٧٩٤٧]

 

‘Love the poor and sit with them.’ 

[Mustadrak al-Hakim: 7947]

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Day 6 – The Prohibition of Pride

 

عَنْ عَبْدِ اللَّهِ، عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ

 

‏ “‏ لاَ يَدْخُلُ الْجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةٍ مِنْ كِبْرٍ ‏”‏ ‏.‏

[ صحيح مسلم كتاب الإيمان باب تحريم الكبر وبيانه 91]

 

 

It is narrated on the authority of ‘Abdullah that the Messenger of Allah (ﷺ) related:

‘He who has in his heart the weight of a mustard seed of pride shall not enter Paradise.’

[Source: Ṣaḥīḥ Muslim 91]

 

Definition

 

The linguistic definition of كِبْر [pride] is:

 

[For best view on smaller devices, rotate horizontal] 

It is a belief that you are better than others

كِبْر

 

Commentary

 

In this hadith is a severe warning, the noble Prophet صلى الله عليه وسلم warned those that have pride, that they will not enter paradise, until they remove this detested quality.

 

Pride is a detested quality, on the outset it seems that this quality will bring about people honoring him and loving him. However, the reality is that this quality will bring about people detesting him and despising him. This is because he thinks that others are inferior in comparison to him. 

 

Rather to incline hearts towards him, then he should lower the wings of humility, be courteous and gentle with people. 

 

Finally, as a rule it is not permissible to tell a person [due to his pride] that ‘you are in the fire’. This is because this hadith is a hadith of warning, warning people of this loathsome quality. Rather a person should advise and warn them. Who enters paradise and the fire, is known only to Allah. 

 

Wisdom of Hadith

 

 

The definition of pride is mentioned by the Prophet صلى الله عليه وسلم: 

 

الْكِبَرُ بَطَرُ الْحَقِّ وَغَمْطُ النَّاسِ

 

‘Pride is to disregard the truth and to look down upon people.’

 

 

So two qualities are mentioned in the above statement:

 

• Rejecting the truth.
• Believing you are better than others.

 

Indeed believing you are better than others is the quality of the devil. Allah recalls the words of the rebellious Shaytaan:

 

قَالَ أَنَا۠ خَيْرٌۭ مِّنْهُ خَلَقْتَنِى مِن نَّارٍۢ وَخَلَقْتَهُۥ مِن طِينٍۢ

 

He [the devil] stated, “I am better than he is: You created me from fire and him from clay.” [7:12]

 

The Shaitan believed himself to be better than Adam [Allah bless him], due to his creation being from fire and that of Adam [Allah bless him] from being from clay. This pride led him to disobey Allah and not follow his commands. 

 

All mankind are equal before Allah and only through piety can a person get closer to Allah. 

 

Allah states:

 

يَـٰٓأَيُّهَا ٱلنَّاسُ إِنَّا خَلَقْنَـٰكُم مِّن ذَكَرٍۢ وَأُنثَىٰ وَجَعَلْنَـٰكُمْ شُعُوبًۭا وَقَبَآئِلَ لِتَعَارَفُوٓا۟ ۚ إِنَّ أَكْرَمَكُمْ عِندَ ٱللَّهِ أَتْقَىٰكُمْ ۚ إِنَّ ٱللَّهَ عَلِيمٌ خَبِيرٌۭ ١٣

 

O humanity! Indeed, We created you from a male and a female, and made you into peoples and tribes so that you may ˹get to˺ know one another. Surely the most noble of you in the sight of Allah is the most righteous among you. Allah is truly All-Knowing, All-Aware. [49:13]

 

 

 

This is also echoed by the noble Prophet صلى الله عليه وسلم in his final sermon: 

 

All mankind is from Adam and Eve, an Arab has no superiority over a non-Arab nor a non-Arab has any superiority over an Arab; also a white has no superiority over black nor does a black have any superiority over a white, except by piety and good action.

 

[Source: Ṣaḥīḥ al-Bukhārī 105]

 

 

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DAY 7 – The Evil Consequences of the Tongue

عَنْ أَبِي هُرَيْرَةَ أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ: إِنَّ الْعَبْدَ لَيَتَكَلَّمُ بِالْكَلِمَةِ مَا يَتَبَيَّنُ مَا فِيهَا، يَهْوِي بِهَا فِي النَّارِ أَبْعَدَ مَا بَيْنَ الْمَشْرِقِ وَالْمَغْرِبِ

Narrated Abu Huraira [Allah bless him]:

That he heard Allah’s Messenger (ﷺ) saying, “A slave of Allah may utter a word without thinking whether it is right or wrong, he may slip down in the Fire as far away a distance equal to that between the east.“

[Sahih Bukhari: 6477, Sahih Muslim 2988]

Commentary

One of the reasons why a person will enter the hellfire will be due to his tongue [speech]. We find in a Hadith when Muadh Ibn Jabal [Allah bless him] asked the Prophet [صلى الله عليه وسلم] that will people enter the hellfire due to their speech. The Prophet [صلى الله عليه وسلم] said: ‘Will the people enter the hellfire except for their tongues? Meaning one of the main reasons a person will enter the hellfire is due to their tongues. 

Doesn’t the loathsome sin of backbiting occur except only with the tongue? Doesn’t lying which is a quality of Nifaq [Hypocrisy] occur except only with the tongue? Doesn’t slandering, gossiping and deceiving occur except only with the tongue?

Dear reader, your greatest enemy is the tongue! It is of the utmost importance that we be cautious regarding our tongue. If a person is watchful regarding his speech then this will be a means of being saved from abundant sin. However if a person speaks without being vigilant regarding it, then this can be a means of entering the hellfire, and we seek the protection of Allah from that.

Ponder over this Hadith! A statement said out of joke or jest or any other reason, could be a means of entering the hellfire. Our Noble Prophet [صلى الله عليه وسلم] has beautifully advised us that we should speak good or remain silent. 

 

مَّا يَلْفِظُ مِن قَوْلٍ إِلَّا لَدَيْهِ رَقِيبٌ عَتِيدٌۭ ١٨

 

Not a single word is uttered by one but there is a watcher near him, ready (to record).

[Everything we say is being recorded by the Angels. The Angel to the right records all the righetous actions whereas the Angel on the left records all the evil actions]

 

 

Wisdom of Hadith

• We learn from this hadith that even a statement said out of joke, if it entails sin [such as lying, mockery] could lead a person to the hellfire. Hence, we should be extremely careful regarding our speech!
• The importance of pondering and thinking regarding our speech. Any speech which includes sin as mentioned in another narration causes the displeasure of Allah.

 

 

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Day 8: 4 Loathsome Qualities

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو قَالَ قَالَ رَسُولُ اللَّهِ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا إِذَا اؤْتُمِنَ خَانَ وَإِذَا حَدَّثَ كَذَبَ وَإِذَا عَاهَدَ غَدَرَ وَإِذَا خَاصَمَ فَجَرَ

34 صحيح البخاري كتاب الإيمان آية المنافق ثلاث

58 صحيح مسلم كتاب الإيمان باب بيان خصال المنافق

Abdullah ibn Amr reported: The Messenger of Allah, peace and blessings be upon him, said, “There are four signs that make someone a pure hypocrite and whoever has them has a characteristic of hypocrisy until he abandons it: when he makes a covenant he is treacherous, when he speaks he lies, when he makes a promise he breaks it, and when he argues he is wicked.”

[Source: Ṣaḥīḥ al-Bukhārī 34, Ṣaḥīḥ Muslim 58, Riyad 1584]

In the above hadith, four qualities are outlined, which are:

1. Deceitful
2. Lying
3. Betrayal
4. Quarrelsome/Insulting

 

These are from the loathsome qualities, and anyone who has any of them then this is a sign of hypocrisy [Nifaq].  Whoever has all four of these traits, as the Hadith mentions, then this is a sign of pure hypocrisy. Allah protect us!

 

Therefore, it is incumbent upon us that we protect ourselves from it, and we cleanse it from our hearts. 

al-Hafidh Ibn al-Arabi [543 AH] states in ‘Ahkam al-Quran’ regarding Nifaq:

 

النِّفَاقُ فِي الْقَلْبِ هُوَ الْكُفْرُ، وَإِذَا كَانَ فِي الْأَعْمَالِ فَهُوَ مَعْصِيَةٌ

 

‘Nifaq in the heart is disbelief, and if it is in a person’s actions, then this is disobedience’. [2/550]

 

 

He [Allah bless him] further explains 

 

فَقَالَتْ طَائِفَةٌ: إنَّ ذَلِكَ إنَّمَا هُوَ لِمَنْ يُحَدِّثُ بِحَدِيثٍ يَعْلَمُ كَذِبَهُ، وَيَعْهَدُ بِعَهْدٍ لَا يَعْتَقِدُ الْوَفَاءَ بِهِ، وَيَنْتَظِرُ الْأَمَانَةَ لِلْخِيَانَةِ فِيهَا. [2/550]

 

A group of people have stated: This is for the one who speaks whilst knowing he is a liar, he makes a covenant and has no intention of being loyal to the covenant, and he awaits for Amanah [trust] so that he can be treacherous and deceitful.  [End Quote]

 

 

This is of course contrary to a person who speaks whilst not knowing it is not the truth, in this and other cases when one is sincere, then this is not blameworthy. 

 

 

1.  The first of these detested qualities is being deceitful, which is when he is entrusted with something, he proves to be untrustworthy. Allah says:

 

 

 

إِنَّآ أَنزَلْنَآ إِلَيْكَ ٱلْكِتَـٰبَ بِٱلْحَقِّ لِتَحْكُمَ بَيْنَ ٱلنَّاسِ بِمَآ أَرَىٰكَ ٱللَّهُ ۚ وَلَا تَكُن لِّلْخَآئِنِينَ خَصِيمًۭا ١٠٥

 

 

 

Indeed, We have sent down the Book to you ˹O Prophet˺ in truth to judge between people by means of what Allah has shown you. So do not be an advocate for the deceitful. [4:105]

 

 

 

 

2. The second is lying:

 

 

إِنَّمَا يَفْتَرِى ٱلْكَذِبَ ٱلَّذِينَ لَا يُؤْمِنُونَ بِـَٔايَـٰتِ ٱللَّهِ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْكَـٰذِبُونَ ١٠٥

 

 

 

No one fabricates lies except those who disbelieve in Allah’s revelations, and it is they who are the ˹true˺ liars. [16:105]

 

 

 

 

3. The third is breaking promises:

 

فَبِمَا نَقْضِهِم مِّيثَـٰقَهُمْ لَعَنَّـٰهُمْ وَجَعَلْنَا قُلُوبَهُمْ قَـٰسِيَةًۭ ۖ يُحَرِّفُونَ ٱلْكَلِمَ عَن مَّوَاضِعِهِۦ ۙ وَنَسُوا۟ حَظًّۭا مِّمَّا ذُكِّرُوا۟ بِهِۦ ۚ وَلَا تَزَالُ تَطَّلِعُ عَلَىٰ خَآئِنَةٍۢ مِّنْهُمْ إِلَّا قَلِيلًۭا مِّنْهُمْ ۖ فَٱعْفُ عَنْهُمْ وَٱصْفَحْ ۚ إِنَّ ٱللَّهَ يُحِبُّ ٱلْمُحْسِنِينَ ١٣

 

But for breaking their covenant We condemned them and hardened their hearts. They distorted the words of the Scripture and neglected a portion of what they had been commanded to uphold. You ˹O Prophet˺ will always find deceit on their part, except for a few. But pardon them and bear with them. Indeed, Allah loves the good-doers. [5:13]

 

 

4. The fourth is being quarrelsome and insulting:

 

 

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ لَا يَسْخَرْ قَوْمٌۭ مِّن قَوْمٍ عَسَىٰٓ أَن يَكُونُوا۟ خَيْرًۭا مِّنْهُمْ وَلَا نِسَآءٌۭ مِّن نِّسَآءٍ عَسَىٰٓ أَن يَكُنَّ خَيْرًۭا مِّنْهُنَّ ۖ وَلَا تَلْمِزُوٓا۟ أَنفُسَكُمْ وَلَا تَنَابَزُوا۟ بِٱلْأَلْقَـٰبِ ۖ بِئْسَ ٱلِٱسْمُ ٱلْفُسُوقُ بَعْدَ ٱلْإِيمَـٰنِ ۚ وَمَن لَّمْ يَتُبْ فَأُو۟لَـٰٓئِكَ هُمُ ٱلظَّـٰلِمُونَ ١١

O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. [49:11]

Wisdom of Hadith

• Our religion is not that you only concern yourself with worship, and you overlook improving your character [Akhlaq]. Rather our religion consists of both worship and excellent character. 

 

 

Implementing the Hadith

• Focus on improving our character and purifying ourselves from all detestable qualities. Making sure that we speak nothing but the truth, fulfill our promises and avoid bad language at all times.

 

 

 

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Day 9: Truthfulness leads one to Jannah

 

Hadith

 

عَنْ عَبْدِ اللَّهِ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ “‏ عَلَيْكُمْ بِالصِّدْقِ فَإِنَّ الصِّدْقَ يَهْدِي إِلَى الْبِرِّ وَإِنَّ الْبِرَّ يَهْدِي إِلَى الْجَنَّةِ وَمَا يَزَالُ الرَّجُلُ يَصْدُقُ وَيَتَحَرَّى الصِّدْقَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ صِدِّيقًا وَإِيَّاكُمْ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ وَمَا يَزَالُ الرَّجُلُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللَّهِ كَذَّابًا ‏”‏ ‏.‏

 

It is obligatory for you to tell the truth, for truth leads to virtue and virtue leads to Paradise, and the man who continues to speak the truth and endeavours to tell the truth is eventually recorded as truthful with Allah, and beware of telling of a lie for telling of a lie leads to obscenity and obscenity leads to Hell-Fire, and the person who keeps telling lies and endeavours to tell a lie is recorded as a liar with Allah.

 

 

[Sahih Bukhari, Sahih Muslim]

 

 

Commentary

 

 

We learn from the teachings of The Prophet ﷺ that whenever he commands a matter, implicitly we understand that the opposite is forbidden. Likewise when he ﷺ forbids a matter, implicitly we understand that the opposite is allowed. 

However, in this noble Hadith he ﷺ commands us to speak the truth and at the same time clearly mentions the prohibition of lying, without leaving us to work it out. 

This illustrates to us the importance of speaking the truth and the evil of lying. 

Undoubtedly, speaking the truth leads one to goodness and piety, and due to this goodness and piety, it will eventually lead the one who is decorated in these two amazing qualities to Jannah. 

 

Vice versa, lying leads one to sin and evil, and due to this lying and evil, it will eventually lead the one who has these qualities to hell-fire. We seek the protection of Allah from this!

 

So dear reader, abstaining from lying is an extremely important matter. To the extent that even when joking, one should abstain from lying. The Prophet ﷺ explained this matter to us:

 

بَهْزِ بْنِ حَكِيمٍ، قَالَ حَدَّثَنِي أَبِي، عَنْ أَبِيهِ، قَالَ سَمِعْتُ رَسُولَ اللَّهِ صلى الله عليه وسلم يَقُولُ ‏ “‏ وَيْلٌ لِلَّذِي يُحَدِّثُ فَيَكْذِبُ لِيُضْحِكَ بِهِ الْقَوْمَ وَيْلٌ لَهُ وَيْلٌ لَهُ ‏”

 

 

[Sunan Abu Dawud: 4990]

 

 

‘’He who tells a lie in order to amuse people will be afflicted with loss.” He then used the expression ‘’May loss be upon him!’’ thrice. 

 

 

To conclude, it is necessary we hold firm to the path of truthfulness, and that we seek the company of the truthful ones both in faith and action. Also, we abstain from lying and from the company of those who will have a negative impact upon us. 

 

 

 

Wisdoms of Hadith

 

• One of the most virtuous ways in which a person reaches a lofty stage in paradise is al-Sidq (Being true in faith, action and speaking the truth).
• One of the most evil ways in which a person falls to the depths of the fire is lying.
• Speaking the truth has benefits in this world and the hereafter. As for this world, it saves a person from difficulty and harm, just like we learn from the incident of Kab Ibn Ahbar [] [See: ]. As for the hereafter, Allah says: 

 

قَالَ ٱللَّهُ هَـٰذَا يَوْمُ يَنفَعُ ٱلصَّـٰدِقِينَ صِدْقُهُمْ ۚ لَهُمْ جَنَّـٰتٌۭ تَجْرِى مِن تَحْتِهَا ٱلْأَنْهَـٰرُ خَـٰلِدِينَ فِيهَآ أَبَدًۭا ۚ رَّضِىَ ٱللَّهُ عَنْهُمْ وَرَضُوا۟ عَنْهُ ۚ ذَٰلِكَ ٱلْفَوْزُ ٱلْعَظِيمُ ١١٩

 

Allah will declare, “This is the Day when ˹only˺ the truthful will benefit from their Truthfulness. Theirs are Gardens under which rivers flow, to stay there forever and ever. Allah is pleased with them and they are pleased with Him. That is the ultimate triumph.” [5:119]

 

 

• The qualities of al-Sidq [truthfulness] is:

 

 

They are truthful and sincere in their beliefs which is believing in:

 

• The oneness of Allah. 
• The last day.
• The Angels.
• The Divine Scriptures.
• The Prophets [].

 

They also give they wealth to:

 

• Their Relatives.
• The Orphans.
• The Poor.
• The ‘Needy’ travelers.
• The Beggars.
• Freeing Captives.

 

They worship Allah by:

 

• Establishing Prayer.
• Fulfilling their Zakah.

 

Also they fulfill their oaths and finally their are patient during times of:

 

• Suffering 
• Adversity
• Expeditions

 

These are the ones who are truthful and from al-Sidq, just like Almighty Allah says:

 

 

۞ لَّيْسَ ٱلْبِرَّ أَن تُوَلُّوا۟ وُجُوهَكُمْ قِبَلَ ٱلْمَشْرِقِ وَٱلْمَغْرِبِ وَلَـٰكِنَّ ٱلْبِرَّ مَنْ ءَامَنَ بِٱللَّهِ وَٱلْيَوْمِ ٱلْـَٔاخِرِ وَٱلْمَلَـٰٓئِكَةِ وَٱلْكِتَـٰبِ وَٱلنَّبِيِّـۧنَ وَءَاتَى ٱلْمَالَ عَلَىٰ حُبِّهِۦ ذَوِى ٱلْقُرْبَىٰ وَٱلْيَتَـٰمَىٰ وَٱلْمَسَـٰكِينَ وَٱبْنَ ٱلسَّبِيلِ وَٱلسَّآئِلِينَ وَفِى ٱلرِّقَابِ وَأَقَامَ ٱلصَّلَوٰةَ وَءَاتَى ٱلزَّكَوٰةَ وَٱلْمُوفُونَ بِعَهْدِهِمْ إِذَا عَـٰهَدُوا۟ ۖ وَٱلصَّـٰبِرِينَ فِى ٱلْبَأْسَآءِ وَٱلضَّرَّآءِ وَحِينَ ٱلْبَأْسِ ۗ أُو۟لَـٰٓئِكَ ٱلَّذِينَ صَدَقُوا۟ ۖ وَأُو۟لَـٰٓئِكَ هُمُ ٱلْمُتَّقُونَ ١٧٧

 

 

Righteousness is not in turning your faces towards the east or the west. Rather, the righteous are those who believe in Allah, the Last Day, the angels, the Books, and the prophets; who give charity out of their cherished wealth to relatives, orphans, the poor, ˹needy˺ travellers, beggars, and for freeing captives; who establish prayer, pay alms-tax, and keep the pledges they make; and who are patient in times of suffering, adversity, and during battle. It is they who are true ˹in faith˺, and it is they who are mindful ˹of Allah˺. [2:177]

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Day 1:  Breaker of Kinship and Prolonged Life

 

لا يَدْخُلُ الْجَنَّةَ قَاطِعٌ

The Prophet (ﷺ) said: “The one who severs ties of kinship will not enter Paradise.”

 

[Sahih Muslim: 2556, Sahih Bukhari: 5984]

 

 

What we will cover Insha Allah:

 

 

• The definition of who is a قتات [Breaker of family ties].
• The difference between قتات and نميمة. 
• The difference between نميمة and غيبة
• Meaning of extended lifespan
• Lessons from the Hadith

 

 

 

Definition

 

 

Term	Definition
قتات	One goes to a person and tells him that so-and-so says about him such and such evil things, with the intention of causing animosity between them. This is called ‘نميمة’.  [We will Insha Allah mention the slight difference between قتات and نميمة soon].

[For smaller devices, tilt device horizontal for better view of table] 

 

 

E.g An example of نميمة is Person A hears something from Person B, which is Person B said a negative statement regarding Person C, whilst Person C is not present. Person A then goes and tells Person C that Person B said this with the intention of causing animosity between the two.

 

 

Commentary

 

 

This is an important matter due to the fact that The Messenger of Allah ﷺ informed us that Jannah will be forbidden for him. Also several verses of The Noble Quran also highlight the importance of maintaining family ties, and the one breaks it can lead to severe consequences:

 

 

ٱلَّذِينَ يَنقُضُونَ عَهْدَ ٱللَّهِ مِنۢ بَعْدِ مِيثَـٰقِهِۦ وَيَقْطَعُونَ مَآ أَمَرَ ٱللَّهُ بِهِۦٓ أَن يُوصَلَ وَيُفْسِدُونَ فِى ٱلْأَرْضِ ۚ أُو۟لَـٰٓئِكَ هُمُ ٱلْخَـٰسِرُونَ ٢٧

 

“Those who break the covenant of Allah after contracting it and sever that which Allah has ordered to be joined and cause corruption on earth. It is they who are the losers.”

 

 

[Surah Al-Baqarah – 2:27]

 

 

 

Qadhi Iyadh [544 AH] states: ‘القتات’ [one who breaks family ties] and ‘النمام’ is the same in terms of terminology, however the only difference is:

 

 

•   ‘النمام’ is one that is present when he hears the statement and then imparts it [with the intention of causing animosity between the two].
•  ‘القتات’ is one who hears the statement but the person speaking does not know he is there, he then imparts the message [with the intention of causing animosity between the two]. 

 

 

The meaning of the statement of the Prophet ﷺ ‘He will not enter Jannah’ is interpreted as the one who makes ‘نميمة’ permissible. This is despite knowing it is prohibited. 

Another interpretation is he will not initially enter Jannah but will spend some time in the hellfire. We seek the protection of Allah from the hellfire. Ameen. 

 

 

 

Another point of discussion is, is نميمة the same as غيبة [backbiting]? The correct view is that there is a difference between the two. The difference is:

 

• نميمة is to impart a statement which he heard from a person to someone else with the intention of causing animosity, without his pleasure, whether the person knows he is there or not.

 

• غيبة is to mention something regarding your brother which he dislikes however the intention of causing animosity is not there. 

 

 

 

There are various Ahadith in encouraging the maintenance of family ties. Which is being good to your family and relatives by spending on them or giving them ‘Salaam’ [greetings], which is keeping a connection with them and anything that is similar to it. 

 

It is mentioned in authentic Ahadith, that one who maintains family ties will have a prolonged life. For example the statement of The Prophet ﷺ:

 

 

 

‏ مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ، وَيُنْسَأَ لَهُ فِي أَثَرِهِ، فَلْيَصِلْ رَحِمَهُ

[صحيح البخاري, كتاب الأدب, باب مَنْ بُسِطَ لَهُ فِي الرِّزْقِ بِصِلَةِ الرَّحِمِ]

 

 

Narrated Anas bin Malik رضي الله عنه :

 

 

Allah ‘s Apostle ﷺ said, “Whoever loves that he be granted more wealth and that his lease of life be prolonged then he should keep good relations with his Kith and kin.”

 

 

[Sahih Bukhari: 5986, Sahih Muslim: 2557]

 

 

The meaning of the above hadith regarding a prolonged life is as follows:

 

1. He will have Barakah in his life due to the reason of having ‘Tawfique’ [divine ability] in obedience to Almighty Allah and spending his life in that which will benefit him in the Akhirah, at the same time his righteous actions being protected from loss. 
2.  Ibn Hajar al-Asqalani [852 AH] explains the hadith by stating that he will have a ‘prolonged life’, due to beneficial knowledge which he left behind, Sadaqah al-Jariyah [ongoing charity], and pious children that pray for him, this is after he has passed away, so it is as though he is still alive. [This explanation explains ‘prolonged life’ in a metaphorical sense]. 

 

 

 

From this explanation is the statement of al-Khalil Ibrahim [عليهم السلام] 

 

 

وَٱجْعَل لِّى لِسَانَ صِدْقٍۢ فِى ٱلْـَٔاخِرِينَ ٨٤

 

 

Bless me with honorable mention among later generations. [26:84]

 

 

 

Also a Hadith in ‘Mu’jam al-Awsat’ from Imam Tabrani [360 AH] from Abu Darda [رضي الله عنه] that he was present with The Prophet ﷺ when someone said: 

 

 

 

ذُكرَ عندَ رسولِ اللَّهِ ﷺ منَ وصل رحِمَه أنسِئَ لَهُ في أجلِهِ فقالَ إنَّهُ ليسَ زيادةً في عمرِهِ قالَ اللَّهُ تعالى فإذا جاءَ أجلهم الآيةَ ولَكنَّ الرَّجلَ تَكونُ لَهُ الذُّرِّيَّةُ الصّالحةُ يدعونَ لَهُ من بعدِهِ.

[المعجم الأوسط, رقم: ٣٣٤٩]

 

 

 

‘Whoever maintains family ties, their lifespan will be extended.’  The Prophet ﷺ replied: ‘This is not [the meaning] of increase in his lifespan. For Almighty Allah says:

 

فَإِذَا جَآءَ أَجَلُهُمْ لَا يَسْتَأْخِرُونَ سَاعَةًۭ ۖ وَلَا يَسْتَقْدِمُونَ ٣٤

 

When their time arrives, they can neither delay it for a moment, nor could they advance it.’

 

 

 

However [the meaning is] a person has pious progeny that supplicate for him after he has passed away. 

 [Mu’jam al-Awsat: 3349]

 

 

 

3. That which is apparent to the Angels in ‘Lawhil-Mahfudh’ [The preserved tablet], which is: A person’s lifespan is 60 years, however if he maintains family ties then it increases by another 40 years. Surely Almighty Allah has complete knowledge in what occurs in it. This is the meaning of the verse:

 

 

 

يَمْحُوا۟ ٱللَّهُ مَا يَشَآءُ وَيُثْبِتُ ۖ وَعِندَهُۥٓ أُمُّ ٱلْكِتَـٰبِ ٣٩

 

Allah eliminates and confirms what He wills, and with Him is the Master Record. [13:39]

 

 

 

[Based on Zad al-Muslim, pg:1491-1492]

 

 

Lessons:

• Maintaining family ties is not just a social obligation but also a religious duty with serious consequences if neglected.
• Islam promotes unity, mercy, and forgiveness within families.
• To earn Allah’s pleasure and ultimately Paradise, one must strive to keep relationships intact and reconcile when conflicts arise. [A believer’s true purpose in life is the pleasure of Allah]. 

 

 

---

Day 11:  The Evil of Backbiting

عَنْ أَبِي هُرَيْرَةَ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏”‏ أَتَدْرُونَ مَا الْغِيبَةُ ‏”‏ ‏.‏ قَالُوا اللَّهُ وَرَسُولُهُ أَعْلَمُ ‏.‏ قَالَ ‏”‏ ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ ‏”‏ ‏.‏ قِيلَ أَفَرَأَيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ قَالَ ‏”‏ إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ وَإِنْ لَمْ يَكُنْ فِيهِ فَقَدْ بَهَتَّهُ ‏”‏ ‏.‏

[صحيح مسلم, كتاب البر والصلة والآداب, باب تَحْرِيمِ الْغِيبَةِ ص: ٢٥٨٩]

Abu Hurairah [رَضِيَ اللَّهُ عَنْهُ] reported: The Messenger of Allah [ﷺ], said, “Do you know what backbiting is?” They said, “Allah and His Messenger know best.” The Prophet [ﷺ] said, “To mention your brother in a way he dislikes.” It was said, “What if it is true about him?” The Prophet said, “If what you say about him is true, it is backbiting. If it is not true, it is slander.”

 

[Source: Ṣaḥīḥ Muslim 2589]

Definitions

Term	Definition
أَخَاكَ	This refers to your brothers in Islam, not in terms of lineage, hence all believers.
اغْتَبْتَهُ	To mention something regarding your brother [not in his presence] which is true, yet he dislikes it.
بَهَتَّهُ	To mention something regarding your brother, which is not true, yet he dislikes it.

[Rotate horizontal on smaller devices, for larger table]

 

 

* والغيبة مَأْخُوذَة من الْغَيْب؛ كَأَنَّهُ لما ذكره بِظهْر الْغَيْب بِمَا يسوءه كَانَ ذكره لَهُ غيبَة

 

The term ghibah (backbiting) is derived from al-ghayb (absence); it is as though, when someone mentions another in their absence with something that displeases them, this mention becomes ghibah (backbiting).

 

[Tafsir Sam’ani’]

 

 

Brief Commentary

No conversation takes place between two or more people without some form of backbiting being involved. This is despite knowing that Allah and his Messenger [ﷺ] have clearly prohibited it. 

Now, there are 3 levels of backbiting which is outlined by Imam Qurtubi [Allah bless him]:

 

1. Backbiting [الْغِيبَةُ]: This is when you mention regarding your brother [not in his presence] that which is true, yet he dislikes.
2. Tale-Bearing [الْإِفْكُ]: To spread something without knowing its reality.
3. Slander [الْبُهْتَانُ]: When you mention regarding your brother that which is not true.

 

 

Imam Qurtubi then brings a few narrations regarding Backbiting one of which is an (Athar) of Umar [رضي الله عنه]: 

 

قال عمر بن الخطاب رضي الله عنه: إياكم وذكر الناس فإنه داء، وعليكم بذكر الله فإنه شفاء

 

 

Beware of mentioning people [in a negative way], for indeed it is a disease.  Adopt the mentioning of Allah, for indeed it is a cure. 

 

It was said to Amr Ibn Ubaid رضي الله عنه:

 

لقد وقع فيك فلان حتى رحمناك، قال: إياه فارحموا

 

So-and-so person has attacked you [verbally] and we feel sorry for you. He replied: ‘Feel sorry for him’.  [As the person who is being backbitten will gain the other person’s reward]. 

 

 

Abu Asim رضي الله عنه said regarding backbiting: 

 

ما اغتبت أحدا مذ عرفت ما في الغيبة

 

I have never backbited anyone since I became aware of what is narrated regarding backbiting.

 

[End Quote of Qurtubi]

 

 

All three are Major sins, and severely disliked in Islam. 

A ‘grave’ punishment is mentioned in hadith for this dishonorable act:

 

عَنْ أَبِي بَكْرَةَ قَالَ قَالَ مَرَّ النَّبِيُّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ بِقَبْرَيْنِ فَقَالَ إِنَّهُمَا لَيُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ أَمَّا أَحَدُهُمَا فَيُعَذَّبُ فِي الْبَوْلِ وَأَمَّا الْآخَرُ فَيُعَذَّبُ فِي الْغَيْبَةِ

[349 سنن ابن ماجه كتاب الطهارة وسننها باب التشديد في البول]

 

 

Abu Bakrah reported: The Prophet, peace and blessings be upon him, passed by two graves and he said, “Verily, they are both being punished, but not for a sin difficult to avoid. As for one, he is punished for the habit of soiling himself with urine. As for the other, he is punished for the habit of backbiting.”

[Source: Sunan Ibn Mājah 349]

 

This [backbiting] can refer to any of the following:

• Any religious affair.
• Any worldly affair.
• His appearance.
• His character.
• His family.
• His clothing.
• His vehicle.
• His sadness.

Or anything else similar, whether it is done via speech or indication [such as making a gesture with the hands, implying a person is short].  

[البحر المحيط الثجاج في شرح صحيح الإمام مسلم بن الحجاج, 1442]

Imam Ibn Kathir [774 AH] mentions a very thought-provoking point:

Just like you detest eating dead flesh, also detest backbiting. Indeed, the penalty of backbiting is more severe than that of eating dead flesh. [Referring to the verse in the Quran which likens eating dead flesh to backbiting someone]. 

[END QUOTE OF IBN KATHIR] 

Furthermore, Imam Alusi [1270 AH] clarifies the reality of backbiting and states: ‘There is no difference if you mention something [that your brother dislikes] if he is present or not, as it is intentional [and therefore sinful].’

Imam Razi [606 AH] states: ‘This verse indicates that it is necessary to protect the honour of a Muslim by refraining from backbiting.’

An Important Reminder – Social Media

 

Before we touched upon that backbiting can be done via the medium of speech and also via indication. Another medium in which backbiting occurs, especially in today’s age and is extremely rife, is the medium of technology. 

Just because a person is not physically speaking, does not exempt a person from this sin.

Hence extreme caution must be taken when on devices such as Mobile phones, not to backbite anybody. 

وَٱتَّقُوا۟ ٱللَّهَۚ إِنَّ ٱللَّهَ تَوَّابࣱ رَّحِیمࣱ

And be conscious of Allah. Surely Allah is ˹the˺ Accepter of Repentance, Most Merciful.

If done in the past, sincere repentance must be made with a firm resolution not to commit in the future. 

Lessons

• The Noble Prophet ﷺ himself mentioned the definition of backbiting [ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ].  
• The humility and respect of the Sahabah [رضي الله عنهم] when asked by the Prophet ﷺ, they replied ‘Allah and his messenger ﷺ know best’. 
• The prohibition of backbiting also extends to listening to backbiting. One should leave the place and not be involved in this evil act.  
• This is a sin in terms of religion and also character. 
• Backbiting and slander are major sins and every effort must be made to protect oneself from this major sin!

---

Day 12:  The Two Faced Individual

 

تجدون من شرار الناس يوم القيامة عند الله ذا الوجهين، الذي يأتي هؤلاء بوجه، وهؤلاء بوجه

 

 

The Messenger of Allah ﷺ said:

“You will find among the worst of people on the Day of Resurrection the one with two faces, who approaches some people with one face and others with another face.“

[Sahih Muslim, Book of Virtues (Kitab al-Birr wa’l-Silah wa’l-Adab), Hadith No. 2526]

*[Sahih al-Bukhari, Book of Manners (Kitab al-Adab), Hadith No. 6058] 

*slightly different wording

 

 

Definitions

Term	Definition
ذا الوجهين	It is named two faced because it is literally like he has two faces, due to who he is around with.
يأتي هؤلاء	How he presents himself to the people [i.e some people he shows one side and to others another side]

[Rotate horizontal on smaller devices, for larger table]

 

 

Commentary

 

This loathsome and evil trait is appearing to some people in a positive way and to others in a negative way.

 

For example, when Anas sits with Zaid, Anas speaks highly about Ahmad and that he is the best of people. However, when Anas sits with Khalid he speaks negatively about Ahmad and that he has no good in him. [This is being ‘two-faced’]. 

 

Allah protect us from this quality! Ameen. 

 

Ibn Battal al-Maliki [449 AH] states in “إكمال المعلم بفوائد مسلم” (Ikmāl al-Muʿallim bi-Fawāʾid Muslim):

 

وإنما سمي ذو الوجهين مداهنًا

 

The reason why the Prophet ﷺ called this trait two faced is due to the being deceitful. 

 

[end quote]

 

Almighty Allah says:

 

يَسْتَخْفُونَ مِنَ ٱلنَّاسِ وَلَا يَسْتَخْفُونَ مِنَ ٱللَّهِ وَهُوَ مَعَهُمْ إِذْ يُبَيِّتُونَ مَا لَا يَرْضَىٰ مِنَ ٱلْقَوْلِ ۚ وَكَانَ ٱللَّهُ بِمَا يَعْمَلُونَ مُحِيطًا ١٠٨

 

They try to hide ˹their deception˺ from people, but they can never hide it from Allah—in Whose presence they plot by night what is displeasing to Him. And Allah is Fully Aware of what they do.

 

Background of this verse

 

These were people during the Prophet ﷺ time who pretended to be Muslims outwardly but secretly conspired against the Muslim community and disobeyed Allah’s commands. They were more concerned with maintaining their public image than with earning Allah’s approval. [See Tafsir Ibn Kathir, Surah Nisa, Verse 108]

 

The author of Dalīl al-Fāliḥīn li-Ṭuruq Riyāḍ al-Ṣāliḥīn,  Muḥammad ibn ʿAllān al-Ṣiddīqī al-Shāfiʿī (d. 1057 AH) states:

 

Just like in the above verse, the hypocrites of Madinah are being to, this also applies to anyone who has this detested quality.   

 

However, If someone goes to all the different groups that he agrees with and doesn’t agree with the intention of giving sincere advice, then that is praiseworthy. 

 

[End quote of Dalil Faliheen, Vol:5, Pg:109-110]

 

Abd al-Salām ibn Muḥammad ibn ʿAbd Allāh al-Shinqīṭī [d. 1363 AH] states in his book Zād al-Muslim fī mā Ittafaqa ʿalayhi al-Bukhārī wa Muslim: 

 

“Allah has not condemned anyone as He has condemned the tale-bearer [نميمة], when Almighty Allah said:

 

هَمَّازٍۢ مَّشَّآءٍۭ بِنَمِيمٍۢ [١١] مَّنَّاعٍۢ لِّلْخَيْرِ مُعْتَدٍ أَثِيمٍ [١٢] عُتُلٍّۭ بَعْدَ ذَٰلِكَ زَنِيمٍ [١٣] 

 

[And] slanderer, gossip-monger, withholder of good, transgressor, evildoer, harsh, (and) after all that, notorious. 

[Surah Al-Qalam (68:11-13)]

 

 

Tale-bearing is often a characteristic of a two-faced person. [A person should distance themselves from such people] If necessary then communicate with them upon caution. It has been narrated by some of the ‘enlightened ones’ [Ārifeen] when they would visit the markets, they used to say: 

 

‘Who wants to purchase Hikmah [some wisdom]?’ No one would respond to the offer until they encountered a virtuous person. The virtuous person then said:

 

 ‘Share your wisdom with me.’ 

 

The عارِف [Ārif] stated, ‘There is no good in mixing with people [in a social context].‘

 

He [the virtuous person] replied: ‘You speak the truth.’ 

 

So he [Ārif] stated: ‘What if it is necessary?’

 

He replied: ‘Even then.’

 

The عارِف [Ārif] said: ‘[Rather] Only mix with the people with caution [to avoid sin].’ 

 

He replied: ‘You speak the truth.’” 

 

 [End Quote].

 

Undoubtedly this is golden advice in today’s era: ‘[Rather] Only mix with the people with caution [to avoid sin]’. 

 

The particle مِنَ” (min) indeed often signifies “a part of” or “from among” in different contexts. In this Hadith it mentions that being two faced is ‘شرار الناس’, however they are other examples from the hadith of the Prophet ﷺ:

 

“إِنَّ شِرَارَ عِبَادِ اللَّهِ الْمُخِيلُونَ الْمُفْتَخِرُونَ، الَّذِينَ إِذَا مَشَوْا اخْتَالُوا، وَإِذَا أَكَلُوا فَجَرُوا، وَإِذَا جَمَعُوا مَنَعُوا.”

“Indeed, the worst of Allah’s servants are the arrogant, boastful ones, who walk with pride, eat extravagantly, and withhold wealth when they gather it.”

(Musnad Ahmad, Hadith 8725)

 

Another example:

 

“إِنَّ مِنْ شِرَارِ النَّاسِ ذَا السُّلْطَانِ الْجَائِرِ، وَالْمُفْسِدِينَ فِي الْأَرْضِ، وَالنَّمَّامِينَ.”

“Indeed, among the worst of people are the unjust rulers, those who spread corruption on Earth, and those who slander and spread discord among people.”

(Shu’ab al-Iman, Hadith 7594)

 

Another example:

 

“مِنْ شِرَارِ أُمَّتِي الَّذِينَ يَبِيعُونَ الدِّينَ بِالدُّنْيَا”

 

“Among the worst of my Ummah are those who trade their religion for worldly gain.”

(Musnad Ahmad, Hadith 6823)

 

Lessons from the Hadith

 

Being two-faced is associated with several negative qualities, both in Islamic teachings and general moral understanding. Here are some of the most detested qualities found in such behavior:

 

Quality 1: Hypocrisy (نفاق)

 

• We have already seen from the above verse of the Quran [4:108] that being two faced, is a quality of hypocrisy, due to an individual outwardly presenting to have good intentions, however hiding deceit, ill will and disloyalty. 

 

Quality 2: Deceit and Dishonesty

 

• Being two faced also has the essence of being deceitful and being dishonest. We are reminded of this by our beloved Prophet ﷺ

 

عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو، أَنَّ النَّبِيَّ صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ قَالَ:

 

“أَرْبَعٌ مَنْ كُنَّ فِيهِ كَانَ مُنَافِقًا خَالِصًا، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَتْ فِيهِ خَصْلَةٌ مِنَ النِّفَاقِ حَتَّى يَدَعَهَا: إِذَا حَدَّثَ كَذَبَ، وَإِذَا وَعَدَ أَخْلَفَ، وَإِذَا عَاهَدَ غَدَرَ، وَإِذَا خَاصَمَ فَجَرَ.”

 

“Whoever has these four characteristics will be a pure hypocrite, and whoever has one of them will have one characteristic of hypocrisy until he gives it up: when he is entrusted, he betrays; when he speaks, he lies; when he makes a promise, he breaks it; and when he disputes, he resorts to foul language.”

 

[Sahih Bukhari, Kitab al-Iman (The Book of Faith),  Baab ‘Alamat al-Munafiq (Chapter: The Signs of a Hypocrite), Number: 34]

 

[Sahih Muslim, Kitab al-Iman (The Book of Faith),  Baab Dhikr Khisal al-Munafiqeen (Chapter: Mention of the Characteristics of the Hypocrites), Number: 58]

 

Quality 3: Betrayal and Disloyalty

 

• Another quality that is found in being two faced, is the trait of being disloyal and also betrayal. This is because a two-faced individual betrays the trust of others, showing loyalty to one individual/group in their presence but really concealing disloyalty and conspiring against them behind their backs. 

 

Quality 4: Sowing Discord and Division

 

Two-faced behavior often involves gossip, slander, or twisting the facts, which leads to animosity and division among people.

 

Almighty Allah says: 

 

وَلَا تُفْسِدُوا فِي الْأَرْضِ بَعْدَ إِصْلَاحِهَا وَادْعُوهُ خَوْفًا وَطَمَعًا ۚ إِنَّ رَحْمَتَ اللَّهِ قَرِيبٌ مِّنَ الْمُحْسِنِينَ

 

“And do not cause corruption upon the earth after its reformation.” 

(Surah Al-A’raf, 7:56)

Quality: 5 Cowardice

 

• Two-faced individuals often lack the courage to stand by their principles or take responsibility for their actions. Instead, they seek to appease everyone or avoid confrontation.

 

 

Quality 6: Lack of Integrity [إخلاص]

 

• Such behavior demonstrates inconsistency in words and actions, reflecting a lack of moral character.

 

Quality 7: Selfishness and Opportunism

 

• Two-faced people prioritize their own interests, using deceit and manipulation to gain favor or achieve their goals at the expense of others. 

 

Conclusion

 

The essence of Islam is sincerity (إخلاص) and truthfulness (صدق). Being two-faced contradicts these fundamental virtues. The Prophet (ﷺ) warned that such behavior is despised both by Allah and among people, as it destroys trust, unity, and harmony in society.

 

We will conclude with two Ahadith from our beloved Prophet (ﷺ): 

 

“Actions are judged by intentions.“ (Sahih al-Bukhari, Book of Revelation, Hadith 1) [Outlining the importance of being sincere]

 

“Truthfulness leads to righteousness, and righteousness leads to Paradise.“ (Sahih Muslim, Book of Virtue, Hadith 2607)

 

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Day 13: The Rights of Every Muslim

“Understanding the Five Rights: A Commentary on the Hadith of Muslim Brotherhood

 

 

:عَنْ أَبِي هُرَيْرَةَ رضي الله عنه، أَنَّ رَسُولَ اللَّهِ ﷺ قَالَ

“حَقُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ خَمْسٌ: رَدُّ السَّلَامِ، وَعِيَادَةُ الْمَرِيضِ، وَاتِّبَاعُ الْجَنَائِزِ، وَإِجَابَةُ الدَّعْوَةِ، وَتَشْمِيتُ الْعَاطِسِ.”

 

 

Abū Hurayrāh رضي الله عنه reports that The Prophet ﷺ said:

 

“The rights of a Muslim over another Muslim are five:

 

1. Returning the Salām (greeting of peace).
2. Visiting the sick.
3. Following the funeral (Janazāh).
4. Accepting an invitation.
5. Saying ‘Yarhamuk Allāh‘ (May Allāh have mercy on you) when he sneezes and says ‘Alhamdulillāh‘.“

 

The narration in Ṣaḥīḥ Muslim [2162] has the addition of:

 

وَإِذَا اسْتَنْصَحَكَ فَانْصَحْ لَهُ

 

“If he seeks your advice, give him sincere advice.”

 

[Ṣaḥīḥ al-Bukhārī, Kitāb al-Adab (كتاب الأدب), Bāb Ḥaqq al-Muslim ʿala al-Muslim Khams (باب حق المسلم على المسلم خمس), Hadith Number: 1240]

 

[Ṣaḥīḥ Muslim, Kitāb al-Salām (كتاب السلام), Bāb min Ḥaqq al-Muslim ʿala al-Muslim Raddu al-Salām wa ʿIyādat al-Marīḍ wa Ittibāʿ al-Janāʾiz (باب من حق المسلم للمسلم رد السلام وعيادة المريض واتباع الجنائز), Hadith Number: 2162a]

 

Imām Ibn Baṭṭāl al-Mālikī رَحِمَهُ ٱللَّهُ (d. 449 AH) states:

 

اتباع الجنائز ودفنها والصلاة عليها من فروض الكفاية عند جمهور العلماء

 

“To participate in the funeral of a muslim brother, which includes offering Ṣalāh al-Janāzah and his burial is from those acts which are a communal responsibility [Farḍ al-Kifāyah]. This is an agreement of the majority of the scholars.”

 

:وقال أصبغ بن الفرج

 

Imām Aṣbagh ibn al-Faraj رَحِمَهُ ٱللَّهُ (Student of Imām Mālik) states:

 

هى سُنَّة، وعيادة المرضى ندب وفضيلة. وأما إجابة الداعى فإن كانت الدعوة إلى وليمة النكاح، فجمهور العلماء يوجبون فرضًا، ويوجبون الأكل فيها على من لم يكن صائمًا إن كان الطعام طيبًا، ولم يكن فى الدعوة منكر، وغير ذلك من الدعوات يراه العلماء حسنًا من باب الألفة وحسن الصحبة.

 

[This part of the translation has been simplified for clarity and ease of understanding].

 

‘It [Ṣalāh al-Janāzah] is Sunnah, and visiting the sick is virtuous and recommended. As for accepting an invite to a Walīmah [wedding banquet] then the majority of the scholars state that it is necessary [Farḍ]. This is only under the following conditions:

 

• A person is not fasting (if fasting then it is no longer necessary)
• The food if Halal (lawful).
• There is nothing reprehensible in the Walīmah.*

 

Any other such invitations are regarded by scholars as good, from the perspective of uniting hearts, creating harmony and good companionship.

 

[شرح صحيح البخارى لابن بطال, ابن بطال أبو الحسن علي بن خلف بن عبد الملك (ت ٤٤٩هـ),  مكتبة الرشد – السعودية، الرياض, المجلد ٣: ص ٢٣٧-٢٣٨]

 

* In today’s day and age it is very rare to find a wedding banquet that is free from sin, detestable customs and contrary to the divine teachings. Hence, the best course of action is to avoid, unless an individual knows with certainty that it will be free from sin.

 

Imām al-Ghazālī رَحِمَهُ ٱللَّهُ (d. 505 AH) points our attention to a very important point which is, the closer a person is to someone, then the more rights he has over you and vice versa.

 

Imām al-Ghazālī رَحِمَهُ ٱللَّهُ states:

 

‘وإنما تتفاوت الرتب في تلك الحقوق’

 

‘The ranks in those rights vary’.

 

The individual’s closest to a person, not in any particular order, are:

• Parents
• Spouse
• Siblings
• Relatives
• Neighbors
• Brothers and sisters in Islam

 

We can find Aḥādīth on the virtues and importance of each of the above. For example:

 

الصَّدَقَةُ عَلَى الْمِسْكِينِ صَدَقَةٌ، وَهِيَ عَلَى ذِي الرَّحِمِ اثْنَتَانِ: صَدَقَةٌ وَصِلَةٌ

 

“Giving charity to a poor person is (counted as) charity, but giving to a relative has two rewards: charity and maintaining family ties.”

 

[Sunan al-Tirmidhī, Kitāb al-Zakāh (كِتَابُ ٱلزَّكَاةِ), Bāb Mā Jā’a Fī Ṣadaqah al-Raḥim (بَابُ مَا جَاءَ فِي صَدَقَةِ الرَّحِمِ), Hadith Number: 658]

 

Insha Allāh we will cover each one of the bullet points and more in greater detail later on in the book. 

 

He رَحِمَهُ ٱللَّهُ continues further and mentions:

 

‘تفاوت المحبة والأخوة حتى ينتهي أقصاها إلى أن يوجب الإيثار بالنفس والمال كما آثر أبو بكر رضي الله عنه نبينا ﷺ وكما آثره طلحة رضي الله عنه ببدنه إذ جعل نفسه وقاية لشخصه العزيز ﷺ’

 

“Love and brotherhood varies also until it reaches its pinnacle, such a state where an individual gives preference over himself and his wealth, like how Abū Bakr [رضي الله عنه] gave preference to our Prophet ﷺ. Also how Ṭalḥah [رضي الله عنه] gave preference to the Prophet ﷺ with his body, when he made it a shield (during the expedition) for the best of all creation ﷺ.” 

 

[إحياء علوم الدين, أبو حامد محمد بن محمد الغزالي الطوسي (ت ٥٠٥هـ), دار المعرفة – بيروت, المجلد: ٢, الصفحة: ١٩٤]

 

 

The author رَحِمَهُ ٱللَّهُ is referring to instances such as:

 

Narrated by Umar ibn al-Khattāb رضي الله عنه:

 

“During the journey of the Prophet ﷺ and Abū Bakr رضي الله عنه from Makkah to Madīnah, Abū Bakr رضي الله عنه would walk ahead of the Prophet ﷺ at times and behind him at other times. The Prophet ﷺ asked, ‘What is the matter, O Abū Bakr?’ He said, ‘O Messenger of Allāh, when I remember those pursuing us, I walk behind you; and when I fear an ambush, I walk ahead of you.’ The Prophet ﷺ said, ‘O Abū Bakr, if something were to happen, would you prefer it to happen to you rather than to me?’ Abū Bakr رضي الله عنه replied, ‘By Allāh, yes.’”

 

(Sunan al-Bayhaqi, Dalā’il al-Nubuwwah, 2/479)

 

Also:

 

Narrated by Imām Al-Bayhaqi in Dalā’il al-Nubuwwah:

 

“When the Prophet ﷺ and Abū Bakr رضي الله عنه were in the cave, Abū Bakr رضي الله عنه saw a hole and covered it with his foot so that nothing would come out to harm the Prophet ﷺ. A snake inside bit him, and he endured the pain silently. When his tears fell on the Prophet ﷺ, he wiped them and prayed for Abū Bakr’s رضي الله عنه healing.”

 

(Dalā’il al-Nubuwwah, 2/477, also mentioned by Imām Ibn Kathīr in Al-Bidāyah wa’l-Nihāyah, 3/223)

 

As for Ṭalḥah رضي الله عنه then the referred narration is:

 

Narrated by Abū Uthmān رضي الله عنه:

 

“On the day of Uhud, the Prophet ﷺ was left with only a few men around him. Among them was Ṭalḥah ibn Ubaydullāh رضي الله عنه, who fought fiercely in defense of the Prophet ﷺ. When the enemy surrounded the Prophet ﷺ, Ṭalḥah رضي الله عنه used his body as a shield, placing himself between the Prophet ﷺ and the arrows. His hand was severely wounded while protecting the Messenger of Allāh ﷺ.”

[Ṣaḥīḥ al-Bukhārī, Kitāb al-Maghāzī (كِتَابُ ٱلْمَغَازِي), Bāb Ghazwat al-Khandaq wa Hiya al-Aḥzāb (بَابُ غَزْوَةِ ٱلْخَنْدَقِ وَهِيَ ٱلْأَحْزَابُ), Hadith Number: 4064]

 

Replying to Salām is fard al-ayn [individual obligation] if it involves one individual, and fard al-kifāyah [communal obligation] if it involves a group of people, hence if one person from the group replies it suffices for everyone.

 

[دليل الفالحين لطرق رياض الصالحين, إمام محمد بن علان الصديقي الشافعي ١٠٥٧ هـ , دار الفيحاء, المجلد: ٤, الصفحة: ٧] 

 

“Replying to an individual who sneezes is a supplication of mercy for the individual, like the statement ‘Yarhamuk Allāh’ [Allāh have mercy on you]. It is Wājib [necessary] to reply to the individual if he heard it directly from the one who sneezes.

 

As for replying to ‘Salām’, then this is also Wājib, however there are certain exceptions which are mentioned in the books of fiqh.”

 

[زاد المسلم في ما اتفق عليه البخاري ومسلم, محمد الأمين الشنقيطي ١٣٩٣ هـ, دار ابن حزم, الصفحة: ١١٧]

 

The author رَحِمَهُ ٱللَّهُ is referring to instances when giving Salām is not recommended nor is it Wājib to respond. Examples are:

 

1. While a person is eating – It may cause difficulty in responding, and there is a risk of choking.
2. During prayer (Salāh) – The person praying cannot respond during the prayer.
3. When someone is using the restroom – It is inappropriate to greet someone relieving themselves.
4. When a person is reciting the Qurān – Interrupting their recitation may disturb their concentration.
5. During a lesson or lecture – It may be disruptive and impolite.

 

Any instance where one may think it will cause harm or some discomfort to the one who is being greeted, in those situations it will be better not to give salām, and Allāh knows best.

 

Imām Mullā ʿAlī al-Qārī  رَحِمَهُ ٱللَّهُ (d. 1034 AH) states regarding this hādith:

 

خِصَالٌ كُلُّهُنَّ فُرُوضُ كِفَايَةٍ

 

“Rights, all of which are communal obligations (Fard Kifāyah).”

 

Each of the five rights mentioned in the hadith are communal obligations [Fard Kifayāh], meaning if some people discharge it then the obligation falls from the rest.

 

So if some muslims participate in a muslims funeral or visit a sick person then the obligation falls from the rest from that locality.

 

This is when it involves a group of people and not an individual, in which case then it will become an individual obligation (Fard ‘Ayn).

 

Imām Mullā ʿAlī al-Qārī رَحِمَهُ ٱللَّهُ explains:

 

جَوَابُهُ، وَأَمَّا السَّلَامُ فَسُنَّةٌ، وَهُوَ سُنَّةٌ أَفْضَلُ مِنَ الْفَرْضِ لِمَا فِيهِ مِنَ التَّوَاضُعِ وَالتَّسَبُّبِ لِأَدَاءِ الْوَاجِبِ

 

“To answer to a Salām is Wājib, as for initiating the Sālam, then it is Sunnah. This is a [rare] case when a Sunnah is better than a Fard, due to it [initiating Salām] involves humility and its a cause for fulfilling a Wājib”. 

 

Another example of when a Sunnah can be more virtuous than a Fard is Sadaqah which can be more virtuous than Zakāh in certain circumstances.  Allāh knows best.

 

[مرقاة المفاتيح, الملا علي القاري ١٠٣٤ هـ, دار الفكر, المجلد: ٣, الصفحة: ١١٢٠]

 

Finally regarding advising one another, then one should be sincere in his advice, well wishing and not deceive him, as outlined by Imām al-Nawawī (d. 676 AH) in his commentary on Sahīh Muslim titled ‘Al-Minhāj Sharḥ Ṣaḥīḥ Muslim ibn al-Ḥajjāj’:

 

وَإِذَا اسْتَنْصَحَكَ فَمَعْنَاهُ طَلَبَ مِنْكَ النَّصِيحَةَ فَعَلَيْكَ أَنْ تَنْصَحَهُ وَلَا تُدَاهِنَهُ وَلَا تَغُشَّهُ وَلَا تُمْسِكَ عَنْ بيان النصيحة والله أعلم

 

[المنهاج شرح صحيح مسلم بن الحجاج, الإمام النووي ٦٧٦ هـ, المجلد: ١٤, الصفحة: ١٤٣]

 

Lessons

• The importance of brotherhood and unity in Islam
• Every muslim has rights over each other which must be maintained to one’s best ability.

 

 

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More content coming insha-Allah