www.Muhammad.com 2004-Mosque.com *BOOK 3: DECEPTION AND DELUSION 3-1 ECEPTION: Ghazalis Clear Deception of all Creation Except the Angels, the Prophets, their families, and companions 3-2 DELUSION: Ibn Qudama Delusions Ways and Means CONTENTS FIRST DECEPTION: Revealing the Clear Deception of all Creation Except the Angels, the Prophets, their families, and companions Imam Ghazali, the Proof of Islam Ghazali quoted the Koran: They call Allah with a great hope while they are fearful of Him. Ghazali450 -505 said: All people are subject to deception, and deception is subject to all people and added: I examined and found that deceit is attached to all those obliged, both believers and unbelievers except those who Allah, the Lord of the worlds has protected. In the name of Allah, the Merciful, the Most Merciful Allah has venerated and given peace to His messenger, together with family, and companions. I trust in Him. Praise be to Allah alone, who venerated the best of His creation, our master Muhammad, together with family and companions. Having said that, I would say that this book is The Revealing the Clear Deception of all Creation iii Ghazalis Introduction Know that the creation is of two types, animal and non animal. As for the animal there are those subject to obligation and those who are not. As for the obliged, it is whom Allah has addressed and commanded to be His worshippers and promised them a reward for it and has forbidden them to sin and cautioned them of punishment. As for one not under this obligation, is whom is not addressed or commanded as such. As for the obliged there are two types, a believer in the Creator and the unbeliever or disbeliever. The believers are of two types, the obedient and the disobedient ones, also known as the sinner. And each one of these is divided into two sections, the knowledgeable and the ignorant. I examined and found that deceit is attached to all those obliged, both believers and unbelievers except those who Allah the Lord of the worlds has protected. If Allah wills, I will reveal their deceit. I will clarify the proofs with brevity and the minimum of phrasing making it perfectly obvious with references and brilliant details. So let me say, and my success is only by Allah, and allow me to inform you that the deluded, other than the unbelievers, are of four types: 1 The knowledgeable scholars 2 The ordinary worshippers 3 Among the rich and famous 4 The spiritual Sufis 1. Deception of the unbeliever As for the deception of the unbeliever, which I would like to first focus on, they are of two types: A. Whose worldly life has deceived him. = party, those deceived by this life B Who has been deceived by satan regarding Allah The first party, those deceived by this life, are those who say that cash is better now than later, and that the pleasure of this life is certainty and the pleasure of the hereafter is doubtful. [loyalty to reason or previous association despite truth, is illogical] It is worth noting that leaving certainty for the sake of doubt is false logic. This is exactly the logic of iblis (satan) when he said, I am better than him (Adam) and he thought there was validity in the reason (mud vs fire - adam made from mud vs. satan made from fire). The remedies for this deception by life and satan are two: 1 That a deceited person to accept the Truth and become a believer 2 To receive the sound proof As for the acceptance of truth, it is that he believe Allah the High when He said. and what is with Allah is better and more remaining and His saying, indeed this life is only a pleasure of deception. Also, deceited person has to believe what the messenger brought. As for the deceited person with false proof, he has to know what spoiled his logic when he claimed this life is cash now, and the hereafter is delayed. This premise is sound. His fault however, which confuses him is when he claims the cash or pleasure here is better than the delayed reward and pleasue. The matter is not so. If the cash is the same in value as the delayed, this is one situation and a fair one. But, if the cash is less in pleasure than the delayed, then the delayed is better. And it is well known that the hereafter is eternal and the here is not eternal, hence the delayed pleasure is eternal. Darwish added, Even the people of current wealth are willing to part with it and invest it in the future in order to receive in the future a better and more reqwarded cash. As for their statement that the pleasure of this life is certain, and the pleasure of the hereafter is doubtful, this is false too. Because what is certain with the believer is according to two understandings: 1 Belief itself, certified according to the imitation of the Prophet and the learned people. This is just as the doctor who is an expert is imitated in his practice. 2 The revelation for the Prophet and the inspiration to those awlia close to Allah. But dont think in confusion that the knowledge of the Prophet of the hereafter affairs and the here affairs are an imitation/emulation of Gabriel. Because imitation is not based on sound knowledge. Allah protected the Prophet from such. Rather matters have been revealed to the Prophet with his own insight (baseera) as he sees the visible with his eyes. Remember that the believers, by tongue and faith if they waste the orders of Allah such as doing good deeds, and thereby become filthy by the lower appetites and desires, then they share with the unbeliever this deception. Therefore this worldly life becomes, for both the believer and unbeliever the same in deception. As for the deception of the unbeliever regarding Allah, their example is like some of them saying to themselves: If Allah is going to resurrect us, we have more rights than other people. A man says in the Koran Nor do I think that the Hour will come. Even if I returned to my Lord, I should surely find a better place than this. 18:36 The reason for this deception is false logic, the same as ibliss, may Allah curse him. This is because they look once to the favors that Allah gave them in this life and they equate it to the pleasure of the hereafter. (Kind of free ride! What a wishfull thinking!) Another time they look to the respite of the punishment of Allah in this life and equate it to the hereafter. Allah quotes them, Allah does not punish us for the things we say. (Yet, again what a wishfull thinking!) Sometimes they look down on the believers who are poor. And say, Had Allah given them favors among us and if it was been good, they would NOT be ahead of us The aggregation of their logic is like this in their heart: Allah has given us favors in this life and every giver loves us. This is not so. Not every generous gift is from a lover. It could be a reason of gradual destruction. (How about a trail!) This is pure deception regarding Allah. Therefore, the Prophet said, Indeed Allah protects his worshipper the believer from this life, as one of you protects his loved one from water and drink while sick as you love him. Therefore the people of insight, when the dunya (life) comes to them they become upset and when poverty comes to them they become happy. Welcoming poverty is the maxim of the good. Allah said, As for the human when the Lord tries him He gives him honor and favor. Do they think that what We extend of them that We are hastening them goodness. We come from them from where they do not expect. And when they forgot what We reminded them with, they become joyful with what they had been given, We took them suddenly. None will believe in Allah if they believe in this deception. The root of this deception is ignorance of Allah and His attributes. Whosoever knows Allah, he will not be safe from His destiny and justly astute reply. Havent they looked at Pharoah, Haman, and Nemuth! What happened to them after Allah gave them lots of wealth? Allah has warned of His destiny when He said that no one is deceived from His destiny except the lost. They plan to con but Allah is the Best of Planners. And delay the unbelievers for a while So whoever Allah has given favor must be watchful so that it does not become a curse. We seeked knowledge not for Allah but for ourselves, and the knowledge turned and lead us to know Allah. Section About the deception of the sinner among the believer. The deception of the sinner among the believer comes from their saying that Allah is the Forgiving and the Merciful. We only seek His pardon. So they relied on this statement and neglected their deeds. Darwish added, As such the deception of current Muslims, because they are weaklings in Islamic knowledge, fell into the same trap claiming that everything is written so they neglect their deeds and fail to understand that the Holy Writing doesnt relieve them from responsibility due to the freedom of choice granted by Allah to choose to do good or bad. Though, the statement of the deceit sinner among the believer is praiseworthy in the religion. The Mercy of Allah is wide and His favors are comprehensive. His generosity covers everybody and we are indeed believers in His Uniqueness and hope by means of faith, generosity, and kindness. Also, there is the possibility that their deception comes from their mothers and fathers being good. This is deception at its deepest. Why? Because though their parents were good and pure they also were fearful. And guess what? It looks like these people articulated their logic following the same satanic logic that whosoever loves a person must also love his children. As if satan tells them, If Allah loves your parents He loves you, so you are not in need of your deeds of obedience. Thereupon they relied on that and got cheated regarding Allah. These Muslim sinners almost dont know that Noah wished to carry his son in the arc and was forbidden. Allah caused him to drown in the same flood that drowned Noahs nation. As they have forgotten the saying of Allah, No ones responsibility will be substituted for anothers and His saying, Due to a human is only what he has done. So whoever guessed that he would be saved by the righteousness of his father is like someone who thought he would get full by his fathers eating or satiated from his fathers drinking. Besides, fear is a personal and individual obligation, in which no father can substitute for a child. When it comes time to recompense the taqwa, a man will run from brother, mother, and father, his companion and his children, except through intercession. Also, they have forgotten that the traditions reports, The wise person is one who discredits himself and practices for the sake of whatever comes after death and the truly incapable who follow the desires of his own self and practice wishful thinking regarding Allah. Also Allah said, Those who believed, migrated, struggled in the cause of Allah they are indeed desiring the mercy of Allah and Allah is Forgiving and Merciful. It is recompense for what they used to do. Is it sound that the wish has to be superseded by deeds? If not then it is deception, absolutely. Wishing to rely on Allah is only to cool the heat of disappointment and fear. These benefits are referred to in the Koran, and encouraged to do more. Section: 1 Those whose sins are more than their good, obedient actions, and they have wishful thinking and are looking for forgiveness, thinking that the scale of their good deeds are more than the scale of their evil deeds. This is the result of ignorance. For example, you will see one of them paying a lot of charity from both lawful and unlawful sources, even though what he takes of the wealth of people is far greater. What he has gained from pilfering the wealth of people and shifty deals is far more than his lawful income. Another example of such a person is one who puts 10 dollars on one scale and 1000 on the other end, thinking that the 10 will outweigh the 1000! This again is a result of ignorance. 2 Another group in which one of them actually thinks his obedience weighs more than his sins. He does not take his own self to account and he does not audit his sins. While, if he does a good deed, he remembers it and counts it. His example is like a person who asks Allah for forgiveness with his tongue and exalts Him day and night, 100 or 1000 times, then he slanders his fellow Muslims and he speaks all day of what does not please Allah. Then he pays attention to what has been reported regarding the virtue of exultation and completely overlooks and forgets what is reported regarding the punishment of liars, slanderers, and hypocrites. This is pure deception. Protecting his tongue from sinning in this case would be more worthy than his exaltation of Allah. Exalted is He who guides us to draw attention to such matters! [However we are not recommending that you do not exalt Allah, for Allah never ordered us to do something much, except the remembrance of Him.] Section: Showing the types of deceited people and the classification of each type. The first type of deception: Amongst the Knowledgeable The deceited Knowledgeable group who mastered the religion and reason based sciences, diving deep into them, fully occupied, to the point that they neglected their limbs and they did not only restrict them from sin, but also restricted them from obedient matters. Their knowledge deceived them. They thought that they had a rank with Allah and that they have reached high rank through knowledge and that Allah does not punish such people, letting them intercede for others, and that He will not charge them for their deeds and mistakes. Indeed they are deceived. Had they looked introspectively they would have learned that knowledge is of two types: practical knowledge and knowledge of the unseen, which is the knowledge of Allah and His attributes. Practical knowledge [Jurisprudence] is a must in order to find sought after wisdom, dealing with what one knows of lawful and unlawful, and the knowledge of manners, whether they are praise-worthy or condemnable. Their example is like a doctor who cures others while being incapable of curing himself, so he remains ill. Is any medicine sufficient through only its being prescribed? No way. The cure will not benefit you unless you drink it after having become sick. This party has overlooked the saying of Allah, Indeed he who has purified it (his soul) is the winner and the loser he who has hidden it. Notice that He did not say, He who knows how to purify it, wrote it down and told the people. They have also overlooked that the Prophet said, Whoever increased in knowledge and did not increase in guidance, he only increased in distance from Allah and many other statements of the like. These scholars are deceived. We seek refuge in Allah from their condition. Indeed the love of the world and the love of their selves and seeking the current comforts have overcome them. They thought that their knowledge without its practice would save them in the hereafter. 2 Another group perfected knowledge and the apparent good deeds and also avoided the apparent sin, but they overlooked their hearts so that they never cleansed them of attributes condemnable by Allah. Such people have pride, show off, envy, seek to be the boss, and consider themselves higher than others. They wish harm to friends and partners and seek fame in cities and countries. The reason for this deception is their overlooking the statement of the Prophet Showing off is the small shirk (disbelief) and his saying Envy devours merits as fire eats dry plants. and his saying Love of wealth and honor plant hypocrisy in the heart as water plants seeds And the like. Also Allah said. Except he who comes to Allah with a unblemished, sound heart. They overlooked their hearts and became busy with their appearance, and whosoever does not have a pure heart does not have valid deeds of worship. He is like a sick person whose skin suddenly has an itchy disease arising from an internal cause, so the doctor prescribes for him both ointment and liquid medicine. He applies only the ointment but neglects the medicine, so his skins appearance barely improves and the cause of the ailment still remains. Furthermore, due to the fact that what he has in his appearance relies on what he has inside his itching not only continues but increases. So, had the internal cause been quelled his skin would have recovered for good. Such is the example of the filth which is hidden in the heart. It pushes the traces of its disease to the limbs. Contemporary deception, added by Darwish The American Deceit Special Special cases for America, one of the deceptions happening nowadays is the lack of respect shown Muslim scholars, they are not sought out. Then the Muslims think that if they pick a book or two reading in without a chain leading up to the prophet, that they think themselves knowledgeable. Thereby they sever the most characteristic part of this nation by transmitting knowledge of the prophet via thabt and Ijazah and they increased into ignorance till it became complex, ignorant that they are ignorant. The another contemporary deception is the many of the people who migrated here to the land of opportunity who accomplish material positions and accumulate wealth in their neighborhood and then jump into mosques where only Allah and his prophet should be mentioned and try to control it turning their imams into prayer and limited lecture givers only, some of them will choose only uneducated junior imams for obvious reasons. They set up government inside so the mosque which should be the center for pressing the Islamic knowledge of the Prophet converted by them into a democratic, secular voting competitions during the last 10 days of Ramadan. In delusion they recall the mosques the Islamic cultural centers or isna or icna and the like. And Narrow the moques as the prayer area. Well Houses in Paradise are for who builds Mosque and houses of worship for Allah, based on the Koran and Prophetic saying ( Hadith) methodology, not the non-profit organization. We did not even mention the luandormat of charirty tax deduction funds etc. Though the Muslims in USA are the richest in income, they are the least in supporting Ulama (learned Imams) preparation 3 Another group knows the importance of having internal problematic ethics, and know it is condemned in jurisprudence. However, due to the fact that they are so fond of themselves, they think that these do not apply to them and that they are too high in rank with Allah to be tried with such as it is only for the common people, not for people like them who reach their level of knowledge. Soon they enjoyed the characteristics of pride, arrogance, wanting to be the boss, seeking to be higher than others in rank and interpreted. They are deceived in that they thought that these are not traits of pride or arrogance, but rather the strength of the religion, showing the honor of knowledge and the victory to the religion of Allah. They overlooked that satan (iblis) is happy with their behavior. They even overlooked Omars statement, We are honored by Islam, we do not seek honor by other than it. Also, they overlooked the humbleness of the companions and their humility, poverty, and neediness. They even overlooked the best example, the characteristics of the Prophet and the rest if his closed companions Instead, one of these people seeks the honor of religion via fancy clothes. He claims that he seeks the might of knowledge and the honor of religion, heedless that his tongue is loose with envying his peers and whosoever retorts his statements. He does not consider this as envy, but rather being angry for the truth. He claims it to be a reply to those in the wrong in their enmity and their harm. This deceived person, if he was in the wrong against other scholars of his peers he would not be angry but he would be happy, even if he shows that he is angry but his heart loves it. Sometimes he shows off knowledge, claiming that doing so is to benefit the people. He is indeed insincere, for had his aim been for the benefit of the people he would love benefit coming from other than him as well, via his peers, whether equal, lesser than, or above him. He goes to the leaders and patronizes and praises them so they love him and when he is asked about it he says, My intention is to benefit the Muslims and save them from harm. He is so deceived, because had he has that aim, he would be happy if this happened by other than him or that someone elses hand was with the sultan. On the contrary he would be upset! Also, he maybe takes from Muslim wealth unlawfully and when it comes to his conscience that it was wrong, satan tells him, This wealth has no individual honor. It is for the common good of the Muslims and you are the imam of the Muslims, their learned authority, and by you Islam is established. These three matters are so obscure! The first is that wealth has no individual honor, the second is that it is for the common good of the Muslims, and the third is that he is the imam. Can anybody become imam unless he avoids this life like the Prophet and the companions and the good scholars of this nation? [As such is the case of the $18 billion gold fund owned by 19 blood children of Wahabi founders and the wahabi verdict (fatwa) that there is no obligatory charity upon sauides family members to pay for the Oil annual income] His example is like Jesus (please see the Christian deception appendix) said, The knowledgeable evil person is like a stone fallen in the waters entrance of a valley. It does not drink water and it does not allow water to go to the plants. The types of deception of the people of knowledge are numerous. These type of people harm more than they reform. Wahabis deception A group of Najdi ignorant people amount few hundreds thousands started by claming the unbelief of over a billion Muslims because they do not follow their founder and his 600 years techer of choince. Then truned to be they revived the Khariji un-islamic sect thought and practice. Their founder started by killing the Uluma in Mecca and medina see the last book Their Path The problem now is that the most of Muslims masses follow them specilally the students in colleges and local mosques, not to mention all the fighters in Afghanstan, and other places. 4 Another group of scholars perfected knowledge and purified their limbs with deeds of worship and avoided the apparent sins and they examined their self and the attributes of the heart from insincerity, envy, pride, malice, seeking to be higher than others. They struggle internally to purify themselves from all this and extracted from the heart its deep strong roots. However, they are deceived because they left in their heart reminders of hidden tricks of satan and hidden tricks of the soul that are small and hard to detect. They did not pay attention to them and neglected them. Their example is like he who planted and wanted to purify his garden from weeds so he searched for every one of the weeds and pulled it out but did not look for the roots of those not sprouted. They think that what is apparent is all there is. So when they neglected it, later it appeared and spoiled the garden. These will soon change to the worse. Sometimes they avoid the people as a type of pride and sometimes they look at people with disrespect. Sometimes they strive to look good and pious and handsome, so that no one looks at them with disrespect. 5 Another group left the most important religious knowledge related government and worldly affairs. Now they focus on verdicts, disputations, and the details of business deals between people and they classify names of jurists and criticize them. Maybe they wasted even the apparent knowledge along with the inner and never protected their limbs or watched their tongues when slandering, their stomachs when consuming forbidden (haram), their feet when walking to the rulers, and so forth with the rest of their limbs. They did not protect their hearts from pride, insincerity, envy, and the rest of the destructive behaviors. These are deceived in two aspects, the first one is due to the practice itself which I covered and demonstrated the best practices in our book The Revitalization book (al Ihya). Their example is like the sick person who has been taught the art of curing from the doctors but did not practice it. So indeed this group of people are on the edge of destruction from which they have left purifying themselves, keeping busy with books about menses, ransom, and divorce, etc. They have wasted their life, for they were deceived by the way people treat them with respect, honor, and greatness. They turn into judges and spokesmen and they stab each other in the back but when they meet all this goes away temporarily. The second deceiving aspect is coming from their knowledge that they think that there is no knowledge but this and this is the knowledge that will save you. On the contrary, the only thing that saves you and makes you rich is the love of Allah. You cannot imagine loving Allah the High without knowing Him. Knowing Allah means: 1 Knowing Allah 2 Knowing His Attributes 3 Knowing His Deeds Their example is like someone who sells provisions on the road going to Hajj, but he is not going to Haj himself. He did not realized that the jurisprudence is the understanding of the laws of Allah and the knowledge of Allahs Attributes that admonish and scare the worshipper in order that the heart fears and inclines to the avoidance of sin, thereby avoiding hell. As Allah the High said, had a group of each learned the jurisprudence and returned toward their folks And among these people are those who focused, within the science of jurisprudence, only the matters of disputation. They cared only about how to debate, argue, and overcome opponents, even pushing the truth in order to win and how to be proud about it. So all day and night they search in the different gaps between doctrines and look for the shortcomings of peers and so forth. So indeed this group is not really intent on knowledge, rather they intend the fame and fondness of peers. Had they occupied themselves with purifying their hearts it would have been better for them than knowledge that benefits only in this life and produces only pride. All this turns on the Day of Judgment into the blazing fire. Worse yet, the proof of this is well presented in the book of Allah and Prophetic knowledge. So how bad is the deception of these people! Another group occupies themselves with the science of debate and defending against opponents, following their contradictions, purposefully become specialized and increasingly devoted to teaching this path of debating and cornering. These are of two groups, one astray and guiding others astray, and the other on the path of Truth. As for the first of those in error and guiding people to error, their ignorance comes from thinking themselves safe even though they err. These are broken into numerous groups, in which every one accuses the others to be unbelievers and this error comes from the lack of enforcement of sound conditions and its methodology. They see the truth as confusion and see confusion as truth. As for the group on the side of the truth, their deception is that they thought debating and arguing is the most important matter and the best sacrifice in the religion. They claimed that no ones religion is complete until one examined and researched. Whosoever believed in Allah without such research and auditing is not a believer, not perfect, and is not near to Allah. Not so! They completely overlooked the first century. The Prophet bore witness that his generation of Muslims are the best generation and he did not ask them for proof. The companion Abu Omama Al Bahili, may Allah be pleased with him, reports that the Prophet said, There has never been a nation that was misled except that they debate was given to them. 6 Another group of scholars are busy admonishing others and applaud those who speak on the characteristics of the soul and attributes of the heart such as: fear, trusting, looking forward, patience, thanksgiving, reliance on Allah, disinterest in this life, certainty, sincerity, and truthfulness. This group is deceived because they think that if they speak on these attributes and call others to it, they exhibit the same qualities. In fact they are far from them, and if examined they prove to have very little of them, equal to the lay man. This kind of deception is very strong, because they are fond of themselves to the fullest. They think that if they dive into the science of Divine love they are saved by Allah and will be forgiven just because they memorize the phrasing of good people, although they do not practice it. These peoples deception is greater than those previously mentioned because they think that they love Allah and His messenger. They have not taken care of the delicacy of sincerity. They have not cured the hidden condemnable characteristics of the soul nor the rest of their attributes. They cherish most of this life, more than anybody else, though in appearance they show that they are disinterested in it. In reality they are holding firm on this life and have a strong desire for it. They call people to sincerity and they are not sincere. They show their supplication to Allah and they are apart from it. They call people to fear Allah while they feel safe from Him. They order people to remember Allah and they are forgetting Him. They call people to the nearness of Allah, and they are far from Him. They condemn bad manners, while they have them. They advise a person to stay away from people, but they themselves are strongly engaged with the people. If they are prevented from their meeting in which they call people to Allah, the whole earth seems narrow for them. They claim that their aim is only to correct the people and reform them, but if any of their peers start receiving the people they will almost die from envy and feeling bad. If anyone comes to him and praises one of their peers, that peer becomes the most hated to them. Indeed these are the most deceived! They are far beyond returning back, because they already have the necessary tools which they abandoned them all together! 7 Another group bypassed the most important obligations. These are all the preachers nowadays, except the few Allah protects. They are occupied with a combination of obedience, sinister exaggeration and fabrication beyond the bounds of justice and the religion, seeking to be strange and different. Others became busy with humor and speaking with rhythm and rhyme. This became their utmost goal, referring to the poetry of love and separation. Their aim is to have in their meeting lots of reaction and praise. They do so even at the expense of quality and decency. These are the satans of mankind. They have already erred and they guide other people to error. [Allah said, Indeed, Allah does not guide who misguides As far as the good early preachers, they reform themselves and indeed they reform others. They corrected their phrasing and their admonitions. But as for these people, they only bar from the path of Allah and drag people to false desires and deceptions about Him. They do so skillfully, with bravery and boldness towards sin! Their want is only for this life. Especially when the teacher is well dressed, showing off, and he admonishes them to despair of the Mercy of Allah until they do so! Another group is satisfied with the words of worshippers and their stories regarding the disliking of this life, etc, so they repeat this as they memorize it without deep understanding of its meaning. One of them will admonish the masses with such from the podium and another will admonish people in the markets. They think that they are safe from Allah, merely by memorizing the words of the worshippers, being devoid of doing what they advise. Again, these people are more in deception than those of the previous group. 8 Another deluded group spent their time in studying a limited part of the science of Hadith. They hear them, collect chains of transmission, search for rare narrations, and even go about to other countries so they can report via master sheikhs, all-the-while being insincere. They only do this to say that they report via so and so and they met so and so and they have a lot of the narrations that nobody else has. Their deception is from several directions. For one, they carry books but do not pay enough attention to understand the Prophetic ways and dive into their meaning. They focus only on the narration of the Hadith and they think this is sufficient. They do not know the principle of Hadith is to approach it in this manner: firstly you listen to the Hadith, secondly you memorize it, thirdly you understand it, fourthly you practice it, and fifthly you pass it on to others. These people only focus on listening; they have not let the Hadith take charge. They abused it and withheld its rights over them. Indeed, there is no benefit whatsoever in focusing just on listening! Nowadays Hadith are read to youths while they do not pay attention. The teacher himself does not even pay attention sometimes, so perhaps the students write the wrong words down and he does not know it. Maybe he even sleeps and the Hadith is reported and he does not even know it. All this is deception! In principle, listening to Hadith started this way: each one of the first generation of companions practiced after each listened to the Prophet and memorized it as each heard it, then delivered it as each memorized it, therefore the narration comes from memory and memory comes from hearing which put in practice. So, if one were unable to hear it from the Prophet, then he listened to it from the companions, or those who followed them. Thereby his listening becomes as if he heard it from the Prophet. That is, he paid attention, listened, and memorized it, practiced and then reported it as he memorized it. He does this in such a way that he does not have a doubt, even in a single letter of the Hadith, because if doubt occurs he will not be allowed to report it or to tell about it. If he made a mistake in a letter, he will be judged as having erred. Memorizing Hadith is done in two ways: One, by the heart with the continual and repetitive remembrance of it. The second is by writing it, proofreading what is written, and protecting it so no hand can change it. They way to protects a book is to put it in a safe, guarded so no one will touch it other than whoever wrote it down. [Darwish added: If Ghazali comes today to America he will be shocked that hadith is abandoned and that the Muslims sold the Prophet for a little price and kept him in the back burner of their lives, even far worse than he warned from that they take him as disposal throw away cup! I ask Allah protection, and I quit and reject such behavior of American Muslims and all Muslims living in America abandaoneding over 8266 authentic ahadith download them all in www.Muhammad.com] [Look at Ghazali analysis study of Hadith manner, and later comes bunsh of ignorate people who are not Muhaddith themselves and critized him for mentioning some week hadith in manner which completey okay as certified by Imam Nawawi, and these people lied on Ghazali claiming that Ghazali reported 10s of false hadith which many Hufaz proved them wrong such as As far as Hadith and Prophetic sayings, some people objected that he did not stick to special ranks of authenticity, though he did not mention a single false Hadith. Al Hafiz Al Iraqi, who passed in 806 ah has written two books to defend the Hadith reported in Ghazali, one large book in 751 ah and a shorter book. This one is printed in many margin in editions of Ghazali. He wrote the smaller one in 760 ah as an abridgement and follow up for some hadith he searched out for 9 years. He proved that there not a sigle false hadith in Ghazali work, Ibn Hajar found even more supportive narrations to defend al-Ghazali Here is a calendar if work defending al-Ghazali. No critique of Ghazali is honored due to juvenility of those who critize Al Ghazali when compared to him and his academic followership of scholars. The following Hufaz defended Ghazali 751Al Iraqis large volume supporting Ahya with a hold on several Hadith for research 760Al Iraqis Abridgement of above, including those previously on hold 806Death of Al Hafiz Al Iraqi Ibn Hajar wrote a volume following up on his teacher Al Iraqis support of Ghazali 852Death of Ibn Hajar Al Asqalani 897Zain Adeen Kazim Qatalubagha wrote a book and added further support of Ghazali 812Death of Sheikh Muhammad Al Ajluni Sheikh Muhammad Al Ajluni wrote Best Ghazali abridgement 1/10th in size The last juvenile person I heard to critize al Ghazal is a wahabi person called Jama Zarabozo of Boulder, Colorado, USA I went to visit him in May, 2004 and he refused to meet me, and denied that I called him many year ago what a memory for a person who wants to study hadith - when I was in New Mexico and heard that he was interesting in Hadith. My intention was to give him my Arabic Hadith collection of transimittion of thabt ashabrawi after visiting him in the name of Allah. Later, when I came to know that he has ibn tymia and ibn abdelwahab the kharijis as conditions in his faith and practice I was happy that I did not meet him. What a blessing.] It is not even allowed for a child, or the drowsy, or an inattentive person to hear a Hadith. In fact, there are many conditions to listening to Hadith, but in short, the goal is to practice the Hadith and know it. Besides, it has many ways of being understood, just like the Koran. It is reported that Abu Sufayan Ibn Abi Alkhair attended the Hadith meeting of Zahir Ibn Ahmad, and the first Hadith reported was, The Prophet said, Among the good of ones Islam is that he leaves what does not concern him. So he stood to leave and said, This suffices me until I am ready for another Hadith. This is the way people used to hear Hadith. (Remember the Islamic missionary work is zero both in USA and abroad) 9 Another group of scholars became occupied with the knowledge of grammar, language, poems, and prayer usages. They become deceived, claiming that they have been forgiven, and they are beyond the learned people of society as their religion is established on grammar and language. They wasted their lives in the details of syntax and speech and indeed this is a great deception. Had they some reason, they would know that the language of the Arab [Tell American Muslims like Zaitona institute and Hamza Yusuf about it] is like the language of the Turk and whosoever wastes his life in the Arabic language is like the person who wasted his life in the Turkish language, or the Indian language, or any other language. The only difference between these languages is that the religion came in Arabic. It is sufficient to study of this language what will cover the Koran, Hadith, and basic grammar. As far as diving deep to a degree of limitlessness, it is luxury we can do without and its practitioner is deceived. The deceived people of the worshipping and practice consist of many groups. For some of them deception is in prayer, some the recitation of Koran, some with Pilgrimage, some in fighting the unbelievers, and some in asceticism (zuhd). Among them is a group who neglected the obligatory and got busy with the non-obligatory. Perhaps they even dive so deep into it that they reach the level of waste and transgression. Like someone who is in continuous doubt about his ablution, so he overdoes it to the point that he does not even like pure water. He starts making assumptions that are very distant, brings them near and applies them to the water to declare it impure. The opposite of this deluded fellow is one who consumes the unlawful. He considers the very near assumption as very distant and he perhaps one day even eats the completely forbidden. Had the great attention given the water, been paid to the food, it would be better fitting. The proof is in the companions. Omar made ablution from a water jar of a Christian woman, and there was clearly a possibility that it contained filth. But he left many opportunities for lawful, pure food, lest he fall into one that was unlawful! For another group, doubt has overcome them in forming the intention for prayer. This reaches the point where satan does not let them muster a single intention for a prayer, but rather continues whispering on the person till he misses the whole congregational prayer. Sometimes one of them misses the prayer time entirely. If he ever completes the first obligatory Allahu Akbar, his heart remains hesitant and doubtful about it throughout the whole prayer. Sometimes the hesitation in pronouncing the first takbeer causes him to change its sound and phonetic characteristics such that it is no longer a takbeer, due only to his over-consideration. Sometimes he even misses the whole Opener chapter. He hesitates at the beginning of the prayer and then misses most of the prayer and moreover, his heart is not in it. He was cheated by such because he did not know that the presence of the heart in the prayer is obligatory! Thus satan deceived him by telling him, this cautiousness puts you above the lay man, you are in good shape with Allah! For another group, the whispering and hesitation comes regarding the letters of the Opener Chapter and the rest of the daily repetitions of Allahs names and supplications. So he continues paying attention to the (nunations) and the differences between the letter Tha and the letter Za and nothing is more important to him than this. He does not ponder over the secret meanings of the Opener chapter. He did not know that what Allah obliged the people to do in recitation of Koran is to realize the normal phonetics of the habit of their own language. This too is a great deception. Their likeness is he who bears a message to the assembly of the ruler, and was ordered to give it properly so he started delivering the message and started articulating the locality of the letters and repeated it again and again, not paying attention to what is wanted of the message and the respect of the assembly. There is no doubt that he needs nursing and that he will be sent to the mad house, being judged as having lost his mind. Another group has been deceived in the recitation of Koran. They read it so fast that one might recite the whole Koran in one day and night. While their tongues are running with it, their hearts are running in the valleys of hopes of this worldly life. They do not think about the meaning of the Koran to follow its admonition and its sermons and stand by its order and what is forbidden. They ought to contemplate in the places calling for contemplation and enjoy the meaning not the rhythm. And, whosoever reads the book of Allah a hundred times in a day and has left the orders of Allah and what is forbidden, he is worthy of punishment. Maybe he has a beautiful voice and reads and enjoys himself and is deceived by his enjoyment and thinks this is the pleasure of speaking with Allah and listening to His words. How far from the truth he is regarding of the joy of his sound! Had he reached the pleasure of the words of Allah he would never regard his voice and its beauty, nor would his thought ever be focused on such. Therefore the pleasure of the words of Allah is only from the meaning. Therefore this fellow is in a great deception. Another group was cheated and deceived by fasting. They maybe even fasted every day, or just the honorable days, though they do not protect their tongues from slandering or their thoughts from showing off. Their stomachs are not protected from unlawful consumption and they do not refrain from gossip, chatting, and vain talk. So, these people followed the good, but not the obligatory and they think they are safe. How far they are from being safe! The safe are only those who come to Allah with a sound heart. Another group, they are cheated by pilgrimage. They go without returning the wealth of others and before they pay off their debts. They do not please their parents or seek lawful provision. They might even neglect the obligatory prayer on the way. And maybe they fall short of purifying their clothes and bodies from filth. They wheel and deal with financial profiteers, throwing caution to the wind. On the way to hajj, they dispute and disown one another. One might just gather forbidden money and spend it on his travel companions, seeking to show off and earn a nice reputation of generosity. So firstly he disobeys Allah by gaining income unlawfully and then he spends it to show off! Then he reaches the kAba with a filthy heart bringing with him bad manners and the worst of attributes. Despite all this, he thinks he is in good shape with his Lord, so he is deceived. Another group, they have chosen the path of fear, ordering righteousness and prohibiting people from the unlawful. But, one of them will object when people do wrong and order them to do good, all the while forgetting himself. When he orders them with good, he does so overbearingly and with roughness. He seeks leadership and authority over them. If he commits an objectionable act himself and is called out, he replies, I am the authority, how dare you object to me! Maybe he gathers the people in the mosque and whosoever is delayed, he speaks harshly to them. Sometimes his showing off, seeking leadership, and all the other accompanying concerns come to the point that if anyone stands in the mosque other than him he assails them! Among the common worshippers is one who pronounces the call to prayer and thinks he is doing for Allah, but if anyone else comes to do it when he is delayed, it is as if the Day of Judgment has started! He says, I did not get my due rights and I was ousted from my position. Some of them like to seek the leadership and thinks he is the best though his intention is to be called the imam of such and such a mosque. The sign of his deception is when anyone comes with more knowledge and purity than him, it becomes hard on him. Another group migrates to Mecca and Medina to have the honor of being the neighbor of the Prophet or the house of Allah. They are cheated in two places because they never watched their hearts and purified neither their appearance nor their insides. Maybe their hearts are still deeply connected to their countries and their old homes. You will find them speaking of it, saying, I have been a neighbor here for many, many years... They are cheated by deception, because they are better off to be in their own country and long for the two cities. If they happen to live in Mecca, they must uphold and observe the rights of Allah and if they live in Medina they must uphold and observe the rights of the Prophet. These people are deceived by the appearance because they thought the walls were going to save them. Sometimes their soul does not even permit them to give a mouthful to the poor. We know how complex observing the rights of ordinary neighbors is, much less neighboring the Prophet! The best way of neighboring is to observe and protect your heart and limbs. Another group, they show no interest in wealth and are satisfied with limited food and non-luxurious clothes. They even live in the mosques. But, they thought that they will reach the rank of ascetics though they really desire leadership, rank, and fame. Leadership comes either by knowledge, by preaching, or by hermitage. So, they left the easier of the two options, between wealth and claim of spirituality and went for the hardest one, which is more destructive than beneficial. Spiritual rank is more important than wealth, but had they left the false claim of spiritual rank and gone for the money, they would be better off! These are deceived because they thought they were among the ascetics and do not even know the meaning of this life. They might even give respect to the rich man over the poor! Some of them are so fond of their deeds! They go into seclusion from people and then into spiritual seclusion, but they do not have the necessary prerequisites. Some of them, when they are given wealth, reject it fearing that people might say that they accept wealth, though deep in their heart they are anxious for money, but fearful of the peoples condemnation. Among them there is one so highly disciplined in his limbs that he prays perhaps a thousand times a day and often completes the recitation of the whole Koran. For all these deeds it never occurs to him to be disciplined in his heart by examining it and purifying it from pride and self-gratification and other destructive characteristics. Perhaps he thinks that the apparent worshipping is weightier on the scale of merits and rewards, which is far from truth. One atom of fear of Allah or the good manners of the wise is better than mountains of the deeds of such people. He becomes more deceived when someone tells him that he is one of the anchors of this earth and among the friends and beloved of Allah. If this is said to him he praises and complements the well-wishers soul. However if he is insulted a few times in a day, he will turn deeply ungrateful and struggle against whoever insulted him, maybe even telling him that Allah will never forgive him! Another deceived group focuses on volunteer activities but never cared about the obligatory. You will see one of them pay such great attention to the duha (late morning) prayer and night prayer, but never feels any pleasure or good from the obligatory prayer. For example, when he goes to pray zuhr he is livelier in his praying the two rakat after than he is for the four of the congregational prayer. He forgets what the Prophet said, All the people who want to get near, nothing will get them near more than what I obligated on them. Neglecting the prioritization of good is among the evil actions. Maybe a person is subjected to two obligations at once. One of them is impacted by time and the other not. Or perhaps they are subject to two volunteer activities, one that has to be done in a limited, short time and the other that can be done within a longer time span. So, if one does not acknowledge or honor the prioritization, he is cheated. There are so many examples of this deception they cannot be counted. Let me tell you, sin is clear. But, what is not clear is the precedence of some acts of worship over others. For example all obligatory acts have precedence over volunteer actions and the individuals obligations have precedence over the collective obligation of the community. Therefore, you should pay attention to the precedence and importance of individual obligations over what is less than them. You should give precedence to what can be lost in the passing of time before being accomplished and thereby meet its deadline. Give precedence to the rights of your mother before the rights of your father. And give precedence of your budget and your parents needs over going to Hajj. You should give precedence to the Jumuah prayer when it arrives and in general you give precedence to religious obligations over secular ones. A worshipper is good when he executes this notion of precedence, but people get deceived. Because most precedence is so delicate and hidden, few are able to make differentiation except those well established in knowledge. These deceived rich and famous are composed of many groups. One pays attention to building mosques, schools, forts, dams, water tanks, and whatever else is seen by people. They put their names in stone so that their memory is eternally stuck to the building and persists after their death and they think that by doing so, they are forgiven. (Funny, their graves have their names written in stone, too) They are deceived in two ways. First they earn their money from unlawful sources (like via monopoly), from borderline sources, bribes, and from the sources subject to forewarning and precaution. So these people are already subject to the Anger of Allah in their earnings. If they disobeyed Allah in their earnings, the applicable obligation is repentance and returning the wealth to those properly due it, if they are alive, or to their inheritors if they are not. However, if they do not have inheritors or heirs, then it is to be spent in the most worthy of good causes, such as giving it to the needy. What is the use of an unnecessary building if you only leave it behind when you die? (We are not against builders but investments should be for the poor and needy, global families, kids, babies, etc. That is, we are for everybody doing what they are good at doing, but they should do it for the common good, for the sake of Allah) The second way is that they think themselves sincere and that good is in expenditure and erecting the building. But if any one of them is asked to spend one dollar on a needy person, his soul would not permit him, because wanting to be thanked and praised is deeply cherished in his soul. Sometimes cheating means that you are in a state of deception. The next group of the rich earned lawful and avoided unlawful wealth and then built mosques with it, but they too are cheated in two ways. Firstly they show off and seek fame and praise. Maybe they have a poor neighbor or hometown - spending wealth on them is more important than building extra mosques, because the aim of building a mosque is only to establish one centrally for the whole town, such that it suffices for congregational prayer. The goal should not be to build a mosque on every road and every neighborhood while the poor are in need. It is easier for them to build a mosque than to pay the poor because mosques are actually seen and used by them. These investors think that they are doing something for Allah and their intention justifies this. But this persons intention really is subject to the Anger of Allah, though he says, I do this for only Allah the High. In America spending money in preaching Islam to non-Muslims and investing in qualified traditional Muslim scholars who can teach both young and adult Muslims is more important than building extra mosques. Investing and taking care of the current mosques by transporting people to it and carrying on traditional Islamic activity such as feeding the poor and transmitting the Islamic literature freely not for sale is more important than building mosques. Secondly, they spend in the decoration of mosques with all kinds of arts and crafts which we are ordered to avoid because the hearts of those in prayer are distracted, occupied away from humility in their prayer - which is the very purpose of the prayer. So everything bad happens in their prayers and continues outside the prayer. All this lands in the scale of the one who decorated the mosque, because decorating the mosque as such is forbidden. Al Husain, may Allah be pleased with him, said, When Allahs messenger wanted to build his mosque in Medina, Gabriel came to him and told him to build it seven arms lengths high and not to decorate it nor to sculpt in it. These people took the prohibited as righteousness and then followed through on it. As such they are clearly in a state of deception. (The Jews are cheated by a couple of things: They are led by Moses, who, when he killed a non-Jew was remorseful for the rest of his life and asked Allah for forgiveness. He also objected on the Green Man when the Man killed a kid. Yet they kill innocent Palestinians on the side. Jew who? Sell outs! Now the Palestinians they are cheated on the other hand by not supporting each other where they have lots of rich and fame all over the world, some in Arab countries and some in America and they can buy a complete parcel of land and put ALL the Palestinians on it. SEE the Verse the land is wide MOVE! They cannot use Jerusalem as an excuse for not treating their own people or anyone else unfairly, especially in the name of Islam. Abu Hanifa said that if land is taken, it is no longer Muslim land and to leave it. Also, they should be inviting Jews and others to Islam if they were sincere about it. They are going for democracy instead of establishing a religious state, like the Jews (perhaps pretend) to do! Are you kidding me?) Another group spends wealth in charity for the poor and the needy. They call upon large assemblies and parties about it. But when among the poor, whose nature is to thank, and to spread the words of thanking, these people of course hate to pay charity in secret. They interpret the poor who hides what he gets as a traitor and ingrate towards the good given him. They might even leave their own neighbor hungry! On this topic, Ibn Abbas, may Allah be pleased with them both said, At the end of time, a lot of people will go on pilgrimage not for any other reason but that they love traveling, not to mention that they will have a lot of wealth. They return back sinners, robbed (from the goodness of Hajj). Each one of them, his ride cruises him through locations and desert while his neighbor is almost his captive next to him. He never displays sympathy or even checks on him. A lot of Hajj programs in the west sell it like a tourist package. The providers creatively turn it to include non Hajj intentions, such as visiting world amusements, tourist locations before and after, luxury hotels, not to mention the visa taxation on every Muslim from the Saudi, the rich hosts, who do not even pay zakat on their giant oil money amounting into the billions. Abraham prayed for this baraka, but 100% for Allah, exalted is He, the High (subhanau wa tala) The next group is those who are lords of money who protect it and hold on to it with greed. They occupy themselves only with bodily worship which does not require expenditure (except with small time spending), like fasting the day, praying the night, often completing the recitation of the Koran. These people are deceived because the destructive greed has consumed their insides and they are badly in need of knocking it out by spending wealth. They just went after bodily virtues of worship, while they never occupied themselves with the greatest virtue at their disposal, spending their wealth. Their example is like a person, when a snake got in his clothes and he is about to be killed, he became busy asking for some medicine for his pancreas. Who needs such medicine if he is bitten by a snake! When it was said to Bishr Al Hafi that so and so fasts and prays a lot, he said, Poor needy soul! Indeed he has left his own role impersonated the role of someone else. This persons role should be offering food to the hungry and spreading money to the needy instead of subjecting himself to hunger and voluntary praying while he amasses this life and now bars the rights of the poor. No wonder the verse of the Koran tells us that those who amass gold and silver [money], it will become iron on the Day of Judgment that will be used to iron their skin (see verse) If such a person combined expenditure and prayer that is fine, in fact great. But satan tricked them by moving the priority of spending second to prayer and fasting until he eliminated expenditure altogether and turned his prayer and fasting into a cover. Another group has been overcome by greed such that their soul does not allow them to spend except obligatory zakat. When they do so they pick the worst of their wealth, which they themselves neither want nor like. Then they piggy back. They demand from the poor who serve them and come seeking to satisfy their needs or those they would like to hire in the future for servitude and those with whom they generally have a hidden agenda. Usually they give it to one person, who is very pious and renown, in order to get respect, so they might get something in return later. All this is destructive for the intention and causes the action of worship to be annulled. Of course this person is deceived and thinks he is obedient to Allah though he is immoral because he uses the worship of Allah for another end. So he and the people of his like are deceived by wealth. A contemporary charity payor who are deceived, the rich American Muslims who will pay an organization a check of one amount and ask greater amount receipt for tax deduction and when he gets the deduction he/she keeps it, like a person donate a cow for Allah and asks to receive its calf and milk [You have to know your role and identity The Prophet said, May Allah have mercy on a person who knows the value of himself. Thus, every Muslim has to know his role, which he is created for. This expertise must be devoted to Allah for example what is your roles if you are rich? You should spend a lot in the name of Allah and so forth.] Yet another group consists of the common people and the people of wealth and the poor. They are all cheated by attending lectures of admonition and reminders and they believed that this would suffice them. And they took at it as a habit and thought that they are getting a reward just from hearing the admonition without receiving any lesson from it. They are cheated because the value of listening to admonition only occurs when it encourages the person to do good, and if it does not stimulate them then it has no good in it for them. Stimulation is praiseworthy because it pushes one to do good action, if it does not then the admonishment itself has no good in it. And maybe he is cheated by what he hears of admonition and maybe softens his heart and he cries, or mentions some fearfulness so he becomes sick with fear, so he says, Oh Salam the Peace, give us peace. We seek refuge with Allah, Allah suffices me, there is no move or power except by Allah. He thinks he has come up with all the goods though he is deceived. His example is like a sick person who attends an assembly of doctors and hears what they describe of medicine but he does not practice it or occupy himself with it, though he thinks he feels comfort by attending. Also, his example is like the hungry who goes to lecture of someone describing delicious recipes. Every admonition and Islamic lecture that does not change at least one attribute in you and furthermore change your behavior, thereby bringing you closer to Allah the Mighty the Glorified, and cause you to forget about this life and come determinedly forward to Allah, will be an increasing argument against you. If you misuse it then you are cheated by deception. Among the deceived Sufis there are many these days, except those Allah has protected. First are the people deceived by the style of clothes, the logic of speech, and looks. They try to emulate the sincere people of the Sufi in their appearance, their phrasing, their manners, their meetings, their terminology, their affairs, the style of their dance, purity, prayer, sitting on the carpet, their postures of concentration, contemplation, higher rhythm of breathing, lowering of the voice when speaking, wailing, and so forth. When they came to learn all these, they thought that these habits alone would save them. So they never struggled, exercised, watched the heart, purified the inside and outside from the apparent and hidden contaminations, and all those practices of the ranks of the Sufi. Furthermore they are like dogs when it comes to the forbidden and borderline, the wealth of the officials, competition in bread and currency, and love. They envy big and small. They tear at the honor of one another when they differ. These peoples delusion is apparent. Their example is shown in this ancient story: An aged lady hears that all brave heroes and fighters names have been recorded in the royal courts. So she puts on the same clothes they wear and goes to the king for the likes of their reward. There, she is seen as an aged women consumed by evil. It is said to her, Have you no shame, mocking the king? Put her in the cage with the elephant! There the elephant gives her a little shove and she dies. The next group takes it even further than the previous one. Though the fact is that it was too hard on them to follow the methodology of shabby clothes and putting up with minimum food taste, the ways of marriage, and nominal housing, this group still decided to show off in tasawaf and so they had no choice but to wear Sufi clothes. So they chose to find clothes that were of soft as opposed to harsh fabrics, and they have expensive patches and nice towels and elaborate handmade carpets, whose value is far greater than all the other materials. Furthermore they never avoid apparent sin, so what about the hidden ones? All their aim is luxurious life and consuming the wealth of rulers who trust and respect Sufis. Despite all this, they think themselves good. The harm of these people upon Muslim communities is worse than the harm of thieves because these guys steal hearts with the clothes they wear, and then are followed by others whom they cause spiritual destruction. Also, when people come to know their shameful acts they associate all Sufis and condemn Sufism altogether! This group claimed that they possess the rank to see the existing unseen, witnessing the truth, reaching many high ranks, they are in connection with heaven, they are present in the divine assembly, and they reach the near station. These people know all this stuff but only in name and so they pick different words and repeat them. And they think that this is the highest of the knowledge of the early generation and those that follow. So if you find one of them, he looks with an eye of disrespect to the jurist, the recitor of Koran, the scholar of Hadith narration, and all other types of scholars, let alone the layman. Sooner enough you find a farmer, who left his post and the tailor, who left his job joining them for a few days, hearing and repeating these false statement as if they were revelation and speaking of secrets. All the while insulting all the worshippers and knowledgeable! These people talk about the worshipper worshipping only for a wage. As for the scholars, they say about them that they are veiled by the Hadith then they claim to themselves that they have reached the Truth and that they are of the near station. They are with Allah hypocrites and impostors. With the people of heart they are considered stupid and ignorant. They neither enforce knowledge nor learn good manners, and they do not prioritize knowledge or watch their heart, they just follow desires and receive regurgitated knowledge. Had they occupied themselves with what is beneficial they would have been better off. (Just like an evangelist liar) Another group went a little ahead of this last group. Their deeds are fine, they seek lawful income and food and they are occupied by examining their heart and cleansing it. But, they started claiming certain ranks of asceticism (material disinterest), reliance on Allah and His Prophet, satisfaction with Allah, and love for Him and His Prophet, without examining the reality of these ranks, its conditions, its science, and its contaminations. Some of them who claim accomplished spiritual status, claim that they love Allah, and that they are befriended by Allah. Indeed they have a falsehood about Allah that is either a bad innovation or clear disbelief! So, they claim to love Allah without knowing Him!? This is absolutely unimaginable! You will find them not parting from what Allah dislikes; in fact they prefer the caprice of their own souls. They leave some matters because they are shy and fearful of the people when they make mistakes. But when in seclusion all alone, they are not shy or fearful enough of Allah to cause them to avoid sin. Do they not understand that this negates the love of Allah and His Prophet? Some of them incline to satisfaction and reliance on Allah, and then try to cross a desert without provision to realize how good they are in terms of reliance. They do not realize that this is bad innovation - not reported via the companions or the first generation who were certainly more knowledgeable of reliance on Allah! They understood reliance is not taking chances with their souls, but rather taking provision. They used to take food and water while relying on Allah and not relying on the provision at hand. These innovators rely on other causes that they trust, and furthermore there is no rank of safety but that it is a deception. Many people have fallen into this. We have mentioned the entry level of contamination in the quarter of Safety from our book, the revitalization of religious sciences (Ihya) Another group tighten themselves regarding provision. They focus on things being purely, extremely halal, but at the same time they neglect the heart and the limbs from the same characteristics of purity they require in their food. Among them are those who use only halal in food, clothing, housing and dives deep into detail but does not know that Allah is not pleased with a worshipper except with perfection and obedience. So whoever follows some and neglects others is in a state of deception. One group claims good manners and etiquette, humility and niceness, meaning to serve the Sufis. So they gather a group of people, make them believe the new group are now Sufi and start serving them too. However this is just a net for what quickly comes and goes in this worldly life. They start collecting money with the only aim of aggregating it and earning peoples respect, though they show only servitude and humility and when doing so say that their aim is to be kind and that their aim is servitude. All the while, they gather the unlawful and the borderline to spend in their enterprise in order that their followers increase and their servitude grows and thereby so does their fame. Among them are those who take the wealth of Sultans to spend on the Sufis. Some take both the governors money and the harmdoers unlawful money to spend it on the path going to hajj for these make-believe Sufis, claiming that their aim is only righteousness and expenditure. The real motive beyond all this is showing off and the love of fame. This is due to the fact that they neglected all the orders of Allah and are satisfied to receive unlawful income and spend it. The example of one who spends bad money in the path of pilgrimage is like he who builds a mosque with filthy mud, claiming that the intention is merely to raise a mosque. The next group is focused on struggling with themselves, upgrading their manners and purifying themselves from all condemnable characteristics, diving deep into detail until they make a science of searching the soul, its bad characteristics and deception. They also took it as their practice. So they are in all their affairs, occupied in avoiding the bad characteristics of the soul by continuously analyzing the delicate details of its condemnation. They say, for example that Self has a bad attribute. Overlooking this bad attribute is a bad attribute in itself. And they continue on a chain of words as such wasting their time because they became busy with themselves instead of being busy with their Creator. Their example is like he who during the time of Hajj became occupied with the time and obstacles and did not follow the path of Hajj. All this occupancy will not suffice for his Hajj. So they are in a state of deception. Another group surpasses the previous one and continues in following landmarks on the path; the doors of knowledge are open to them. When they begin to sniff its knowledge, they marveled about it and became very happy. They were surprised by its uniqueness and their hearts attached to it and they started contemplating it. How come the door opened for them and not for others? This is deception. The wonders of the path of Allah have no end so whoever stands on sign and gets stuck there his steps are going to be limited and he will be deprived of the final goal. The example of these is like one who came to visit a king, then he saw by the gate a small square with a flower garden the likes of he had never seen before. So he stood looking at it until he missed the appointment with the king and so, became a loser. Another group they surpass all those before it. They never looked back to all of what was given to them of lights on the path and all manners of grand gifts. They never stopped and looked at them but were steadfast on the path. When they were near the end, they thought they had arrived and stopped and never pressed forward, so they got mixed up. For Allah the High the Exalted there are 70 barriers of light and darkness and there is no traveler that arrived at any one of these that does not think that he has completely arrived. To this Allah has referenced in Koran concerning Abraham, so when the darkness came to him he saw a planet enter full verses and this is plenty in this affair. The first curtain between the worshipper and his Lord is his self. It is a great divine matter, one of the lights Allah created. I mean by this that it is a secret of the heart in which the reality of the Truth targets as it is. Regarding this Reality, the whole universe and all the images can neither carry it nor encompass it. There, the light shines greatly and brightly in the heart, where all existence appears as it truly is. In the beginning of this matter it was covered by mishkah (light tube) which was a curtain for it. Allah is the Lighter of the heavens and the earth. The example of His Light is like a tube, in which there is a wick. The wick is in a lamp and the lamp is as a glittering planet kindled from a Blessed Tree, an olive that is neither of the East nor of the 24:35 So when the light became clear and the beauty of the heart was revealed, after the Light of Allah has shone in it, the person of that heart sometimes observes the marvelous beauty in a way that astonishes him/her. Maybe he expresses himself by saying I am the Truth. If it is not made clear to him what is beyond this state and he just stays there, he will be destroyed. In the same way, the Christians (Nazarenes) looked at Jesus, son of Mary peace upon them. When they saw the light of Jesus (which was shun in him by Allah), they mistook him. Just as he who saw a planet in a mirror or in the water and thought it was physically inside the mirror or the water, so he extended his hand, trying to reach it. So as such he is deceived. The types of deception in the path of the traveler to Allah cannot be counted in numerous volumes and cannot be comprehensively covered unless all the hidden knowledge was explained, and this is not permitted. However, perhaps it is permissible to reveal it lest a deceived person should fall into it. My success was by Allah, He suffices me and He is the Best to rely upon. There is no movement nor power except by Allah the High the Great. Indeed Allah praises our master Muhammad, all of his family and all of his companions. Amen. *BOOK SECOND DELUSIONS 3-2. Delusions Ways and Means by Ibn Qudama (Delusions) CONTENTS 3.1.0 Those deluded by this world, the forgiveness of Allah 3.1.2 Those deluded by the forgiveness of Allah 3.1.2 Those deluded by their works 3.2.0 The delusions of Islamic scholars 3.2.0 Those remiss in outward conduct 3.2.2 Those who neglect their inward faults 3.2.4 Proponents and opponents of dogmatic theology 3.2.5 Sermonizers 3.2.6 Learning Prophetic quotations (Ahadiths) to promote ones reputation 3.2.7 Arabists 3.2.6 When the real aim is to learn sake of reputation 3.3.0 Delusions of worshippers 3.3.2 Those plagued by inner uncertainties 3.3.4 Delusions in various kinds of worship 3.3.4 Koran recital 3.3.5 Fasting 3.3.6 Pilgrimage 3.3.7 Commanding the right and forbidding the wrong 3.3.8 Leading the prayer 3.3.9 Abstaining from this world 3.3.10 Voluntary works 3.3.11 Learning to avoid the dangers of ostentation, Etc. 3.4.0 Delusions of would-be Sufis 3.4.1 External pretenders 3.4.2 Memorizers of terminology 3.4.3 Those Above the Sacred Law (Ibahiyyun) 3.4.4 Words of Sufis on being above the Law 3.4.5 Junayd 3.4.6 Ghazali 3.4.7 Muhyiddin ibn al-`Arabi 3.4.8 Ahmad al- `Alawi 3.4.9 `Abd al-karim Jili 3.4.10 Reasons for the delusion 3.4.11 Stopping at the first traces of gnosis 3.5.0 Delusions of the wealthy 3.5.1 Writing names on mosques etc. 3.5.2 Personal devotions without spending for Allah 3.5.3 Manipulating others with the obligatory charity 3.5.4 Listening to exhortations without heeding them 3.6.0 Remedying delusions 3.6.1 Everlasting life depends on correcting the heart 3.6.1 Ridding oneself of delusions *Chapter 3.1.0: Those deluded by this world, the forgiveness of Allah 3.1.1 (Ibn Qudama Maqdisi (dis: 11.0.1) :) There are people misled by this world, saying, Cash is better than credit, this world is cash while the next world is credit. This is a point of deception, for cash cannot be better than credit unless the amount of each is equal. A person's life, when compared to the Everlasting life, obviously does not amount to even a thousandth part before he breathes his last, therefore someone who says cash is better than credit means provided the credit is equal to the cash. And this is the delusion of unbelievers. As for those immersed by sin while their faith in eternal truths remains sound, they share this delusion with unbelievers, by preferring this present life to the Everlasting life, but their lot is easier than the unbelievers' in that their basic faith will keep them from unending punishment. 3.1.2 Those deluded by the forgiveness of Allah Other sinners delude themselves by saying, Allah is generous, we rely on His forgiveness, while the scholars of Islam tell us that if one longs for something then one pursues it, and if one fears something one shuns it. Whosoever hopes for forgiveness while persisting in wrongdoing is deluded. One must know that Allah, the Most High with His vast mercy, is terrible in retribution, having decreed that unbelievers shall abide in Hell forever (dis: w-55) even though their unbelief does not hurt Him in the slightest. He has made some of His worshippers prey to infirmities and trials in this world, though He, Glorious and Exalted, is quite able to eliminate them. Moreover, He has made us fear His punishment. How can we not be afraid? Fear and hope drive and arouse one to action. That which does not spur one to good deeds is deception, as is clear from the fact that the hope of most people make them do nothing at all, or prefer disobedience. It is odd that early Muslims both worked and feared, while nowadays, though falling far short, people feel secure and tranquil as though they know more about the generosity of Allah, the Most High than the prophets and the righteous. If it could be attained by wishing, why did the latter tire themselves and weep so much? Does Allah condemn the Jews and Christians (Nazarenes) for anything besides being this way when He says, Then others succeeded them who inherited the Book and availed themselves of the vanities of this lower world, saying, It will be forgiven us. (Koran 7.169). This delusion resembles that of people who do both good and evil, but more of evil, while imagining their good to be greater. One might see them give a dollar as charity while having wrongfully appropriated many times that amount, or maybe even giving as charity something wrongfully acquired, relying on such a donation. Such is like someone putting a dollar in one scale-pan, a thousand in the other, and hoping the scale will balance. Or another of them who thinks his good acts are more than his evil ones, the reason for which is that he keeps track of the number of good deeds, but does not take himself to task for the bad ones, nor yet considers his sins. For example, he says, Astaghfir Allah (may Allah forgive me) and Subhan Allah (Exalted is Allah) a hundred times a day, but then spends the rest of his day slandering Muslims and making ugly remarks, seeing the virtue of saying Subhan Allah and Astighfir Allah, but not the punishment for slander forbidden speech. 3.1.3 Delusions generally occur among four kinds of people, Islamic scholars, worshippers, would-be Sufis, and the wealthy. *Chapter 3.2.0: The delusions of Islamic scholars 3.2.1 Those remiss in outward conduct As for religious Islamic scholars, some master the legal and rational sciences but neglect to examine their outward habits and practices, not keeping their external self from sin or making it faithful in obedience. They are deluded by their learning and feel sure they rate high with Allah. If they were to look with the eye of insight, they would see that the whole point of knowing about religious practice is to apply it. Without good deeds, it is useless. Allah, the Most High says, prosperous is he who purified it (Koran 91.9), not, he who knows how to purify it is prosperous. If the devil reminds such a person of the virtues of learned people, let the person, for his part, remember what has reached us about corrupt scholars, such as the saying of Allah, ... is like that of a donkey carrying books (Koran 62.5). 3.2.2 Those who neglect their inward faults Others master Islamic religious learning and its outward performance, but do not examine their hearts to eliminate the blameworthy traits therein such as pride, envy, ostentation, and seeking exaltation or fame. These have made their exterior seemly while neglecting their interior, forgetting the words of the Prophet - may Allah venerate him and give him peace , Allah does not look at your appearance or property, but only at your hearts and deeds. Such people apply themselves to deeds but do not apply themselves to hearts, though the heart is the real foundation, since no one is saved, except he who comes before Allah with a pure heart (Koran 26.89). They resemble someone who sows grain that sprouts with weeds choking it, but when ordered to weed it, just trims away the weeds, twigs and stems and neglect their roots, which take a stronger hold. Another segment of scholars know that these inner qualities are condemnable, but out of self satisfaction, feel they are above them, and that they are too good, as far as Allah is concerned, for Him to afflict them with such traits, and that only common people have them and not people at their own level of learning. When symptoms of arrogance or avidness for leadership appear is such people, one of them may say, This is not arrogance, rather, it is only seeking to exalt Islam, display the nobility of religious learning, and to spite those given to reprehensible innovations. Were I to wear clothes less fine or sit with a lower class of people, the enemies of religion would smirk, and gloat at my humiliation, which amounts to humiliating Islam. Such a person has forgotten delusion, and that it is satan, the stoned and cursed, who has seduced him with this concept, and that his arrogant or avid characteristic is in distinct opposition to the humility of the Prophet - may Allah venerate him and give him peace - and his companions who were humble in manner, and preferred the way of poverty and lowliness. Still other scholars have acquired religious knowledge, purified their exterior actions, making them seemly with obedience, and examined their hearts, purifying them from ostentation, envy, pride, and the like, and yet there remain snares of the devil and the tricks of the ego hidden in the recesses of their hearts which they have failed to notice and thus neglected. You might see one of them spending the night and day in learning various religious sciences, organizing them and polishing up their terminology, such a person thinking his motive is the desire to manifest the religion of Allah, the Most High, while the real motive might be to make a name for himself and enhance his prestige. Perhaps too, his published work is not entirely free of self-praise, whether overtly, by wide, sweeping claims, or covertly, by attacks on others, to show by attacking them that he is better than they are and more knowledgeable. Such kinds of behavior, and those similar, are hidden faults which few discern but the wisest and strongest. Those as weak as we are have little hope of doing so, but at least a person should be aware of his own defects and wish they were corrected. There is hope for someone whose good acts make him happy and wicked ones make him sad, unlike someone who applauds himself and thinks himself the best of men. 3.2.3 The above are the delusions of those who master important branches of Sacred Knowledge. How then for those who content themselves with studying fields not essential to them, neglecting those that are important? 3.2.4 Proponents and Opponents of Dogmatic Theology Among them are those who busy themselves with theological debate against heretical beliefs, and refuting the unorthodox. Scholars engaged in this are of two types, those in the wrong and those in the right, the former advocating something other than the Prophetic practice, the latter advocating the Prophetic practice - both are deluded. The misguidedness of those in the wrong is obvious since they have left the Koran and Prophetic practice which are Divinely protected. As for those in the right, their delusion is in believing that arguing is the most important activity and greatest spiritual work in the religion of Allah, the Most High. They maintain that one's religion is not complete until one has made lengthy investigations into one's beliefs, and that someone who simply believes in Allah and His Messenger - may Allah venerate him and give him peace - without preparing a case for it is deficient in faith. Because of this mistaken presumption, they spend their lives learning how to dispute, conducting in-depth studies of statements of theological controversies until their spiritual insight eventually goes blind. They do not pause to consider that the early Muslims, whom the Prophet - may Allah venerate him and give him peace - testified were the very best of mankind, and who lived to see many a reprehensible innovation (bid'a) and deviant belief, did not expose themselves and their religion to quarrels and disputation, or busy themselves therein at the expense of their hearts and works. They did not talk about it at all, except under necessity to refute misguidance. If they saw someone persisting in blameworthy innovation, they had nothing more to do with him, without further debate or argument. The Prophetic quotation (Ahadith) has reached us, No people went astray after having been guided except that they were afflicted with arguing. 3.2.5 Sermonizers people call to Allah while they themselves flee from Him Others spend their time in delivering sermons (homilies) to people, the highest class of whom speak about traits of the self and qualities of the heart such as fear, hope, patience, gratitude, reliance on Allah, abstinence, certainty, and sincerity, thinking that by just speaking of them, even if they do not have them, they acquire them. Such people call to Allah while they themselves flee from Him. They are among the most deluded. And some of them turn from the correct way of exhorting others by relating baseless tales, adding words that are neither acceptable to Sacred Law nor to human intelligence, in an attempt to say something novel. 3.2.6 Learning Prophetic quotations (Ahadiths) to promote ones reputation Others spend their time in listening to Prophetic quotations (Ahadiths), gathering variants and rare chains of transmission or chains remarkable for having come through but a few transmitters of advanced years. The concern of one of them is to go from city to city, seeing shaykhs in order to drop names, saying, I relate from so-and-so, I've met so-and-so, or I know chains of transmission no one else does. 3.2.7 Arabists Others devote their time to advanced studies in Arabic grammar, lexicography, and poetry, claiming they are the scholars of the Islamic community, dissipating their lives in subtleties of grammar and diction. If they stopped to think, they would realize that someone who wastes his lifetime in the knowledge of the language of the Arabs is like someone who wastes it in knowledge of the language of the Turks. Arabic is only distinguished above the latter in that the Sacred Law has come in it. As for lexicology, there are only two areas in which it is necessary for one to gain an understanding of rare words: those of the Koran, and those of the Prophetic quotations (Ahadiths). As for grammar, one but needs enough to use the language properly. 3.2.8 The really fortunate person is he who takes of each thing the amount that is critical to him and then goes on to apply it, putting his effort behind it and purifying if of imperfection. And this is the real aim. *Chapter 3.3.0: The delusions of worshippers 3.3.1 Worshippers are of various types, including those remiss about obligatory acts while engaging in extra devotions and Voluntary works. 3.3.2 Sometimes they are so worried about using water for purification that it reaches the level of obsessive doubt (waswasa) about the validity of their ablution. You might see one of them unsatisfied with water the Sacred Law deems fit for ablution, imagining remote possibilities that it could be affected with something unclean, while not having such concern for the lawfulness of the source of the food he eats. Were he to reverse these two, applying the care he takes for the water instead to his food, he would be closer to the practice of the early Muslims. `Umar (may Allah be pleased with him) performed ablution from the water jug of a Christian despite the possibility that it might well be unclean, while he used to refrain from many kinds of permissible things for fear of falling into the unlawful. 3.3.3 Others are so bedeviled by inner misgivings at their initial statement of Allahu Akbar in the prayer that they may miss a unit of prayer with the imam. And like them are those with obsessive doubts about the proper pronunciation of the letters of the Fatiha and other spoken elements of the prayer. One of them may take precaution upon precaution in doubling the doubled letters, distinguishing from and so forth, beyond the necessary, until he is finally so concerned about it that he does not think about anything else. He neglects the meaning of the Koran and the lessons he should be taking from it. And this is among the ugliest forms of delusion, for people are not required to pronounce the letters when reciting the Koran with more precision than that with which classical Arabic is normally spoken. Such people are as if delivering a message to a ruler, the messenger fastidiously pronouncing each letter and repeating those he is unsatisfied with, having quite forgotten the purpose of the message and the dignity of the assembly before whom he is delivering it. How richly such a person deserves to be thrown out and taught a lesson. 3.3.4 A third group is deluded by reciting the Koran, which they rush through, perhaps finishing twice a day, the tongue of one of them being occupied therein while his heart is wandering through the valleys of daydream, not reflecting on its meanings, heeding its exhortations, or obeying its ordinances and prohibitions. Such a person is misled, believing the Koran is only intended for reciting. He is like someone to whom his master has written a letter charging him with certain matters and forbidding him others, while the servant does no bother to understand it or carry it out but simply memorizes it and repeats it, thinking that this is the intention of it, while violating the master's commands and prohibitions. Others relish the sound of their own voice in reciting the Koran, disregarding its significance. One should examine one's heart as to whether one is enjoying the meter, the sound, or the meaning although it is not blame worthy to enjoy the meter or sound, unless one is unconcerned with the meaning. 3.3.5 Others are deceived by fasting, and frequently practice it, but do not restrain their tongue from slander and useless words, do not keep their belly from ill-gotten or unlawful food with which to break their fast, nor free their heart from ostentation. 3.3.6 Others are deluded by going on pilgrimage, departing for it without restoring the rights of people they have wronged (dis: 10.77.3), meeting their financial obligations, asking the permission of their parents, or obtaining lawfully gotten provision. And this may be after having fulfilled the obligatory pilgrimage, while they neglect obligatory acts of worship enroute, are unable to purify their garments and person, and do not refrain from illegal sex or getting into arguments, despite which, they think all is well with them, and are thereby being self-deceived. 3.3.7 Others command the right and forbid the wrong, while forgetting themselves. 3.3.8 Others include the imam who leads the group prayer at the mosque, but when someone more pious or knowledgeable is allowed to lead in his stead, it weighs heavily on him. Or the muezzin who calls to the prayer, believing he is doing it for the sake of Allah, but when someone else gives the call in his absence, it annoys him and says, He has infringed on my position. 3.3.9 Others avoid material possessions, content with poor clothes and food and with living in mosques, thinking that they have reached the rank of the abstinent (zuhhad), while they are avid for leadership and prestige. In fact, they have given up the lesser of two matters while getting involved in the more deadly. 3.3.10 Still others enthusiastically perform voluntary acts while not being concerned for that which is obligatory. You may see one of them savoring the midmorning or night vigil prayer, but finding no satisfaction in the prescribed prayer, nor hastening to pray it at the first of its time. Such a person has forgotten the Prophet's words - may Allah venerate him and give him peace - relating that Allah, the Mighty and Majestic said, Those near to Me do not approach Me with anything like that which I have made obligatory upon them. 3.3.11 There is no spiritual labor without its dangers, and those who do not know them fall prey to them. Whosoever wishes to learn them should study the dangers of ostentation that exist in acts of worship, from fasting and prayer to all the rest, in the chapters set forth in this book (i.e. Ibn Qudama's source here, Ghazali's Ihya' `ulum aldin). *Chapter 3.4.0: The delusions of would-be Sufis 3.4.1 The deluded among them are of various types. Some are deluded by the dress, terminology, or demeanor of the Sufis. They imitate the sincere Sufis (dis: w-9) externally, but do not tax themselves with spiritual struggle or self-discipline. Rather, they pounce upon and quarrel over wealth that is unlawful, doubtful, or from rulers (dis: 10.32.3), rending each other's honor whenever they are at cross-purposes. The delusion of these is obvious. They are like an old woman that hears that the names of courageous, valiant soldiers are inscribed in the official roster and they are given whole tracts of land. Feeling a longing within herself, she puts on a coat of chain mail and helmet, learns a few heroic stanzas and the details of their apparel and characteristics, and then sets out for the camp. Her name is duly entered in the lists, but when she reports for inspection, she is ordered to take off the helmet and armor to see what is underneath, and to be tried in combat. When she complies, it turns out that she is a feeble old woman, and she is told, "You only came to mock the king and his court! Take her away and throw her under the elephant's feet. And she is flung under it to be trampled. Thus will be the state of pretenders to Sufism on the Day of Judgement, when they stand revealed and are brought before the Supreme Judge, who looks at hearts, not patched clothes or Sufi dress. 3.4.2 Others claim to have attained to knowledge and contemplative knowledge of the Divine, and to have passed through spiritual stations and states, and to have reached nearness to Allah, while they know nothing of any of this except the words. You might see one of them reiterating these terms, thinking it above the combined learning of the first and last, and looking with condescension upon the scholars of Sacred Law, Prophetic quotations (Ahadiths), and other disciplines, to say nothing of ordinary Muslims. Sometimes, a common person will keep their company for many days, picking up these artificial phrases and parroting them as if he were speaking Divine revelation, with sneering contempt for scholars and worshipers, saying that they are veiled from Allah while he has attained to the truth, and that he is one of those brought near to Allah, while Allah considers him a debauched hypocrite, and the transformed ones know him to be an ignorant fool who has not acquired sound knowledge, perfected his character, or kept watch over his heart, but merely pursued his own fancy and memorized a lot of gibberish. 3.4.3 Others roll up and put away the carpet of the Sacred Law, rejecting its rulings and considering the unlawful and the lawful to be equal, saying, Allah does not need my deeds, so why should I bother? One of them may say, Outward devotions have no value, it is only hearts that mean anything. Our hearts are aflame with the love of Allah, the Most High, and we have attained to the knowledge of Him. If we are bodily immersed in this world, yet our hearts are in worshipful seclusion in the presence of the Divine. Outwardly we may give in to our desires, but not in our hearts. They claim to have surpassed the rank of the common people, beyond the need to school the lower self with physical devotions, and that gratifying bodily lusts does not divert them from the path of Allah, the Most High because of their firmness therein. They exalt themselves above the level of the prophets, peace be upon them, who used to weep for years over a single mistake. 3.4.4 As no age is without pretenders to Sufism, the following texts will hopefully be useful in letting some principal Sufis describe in their own words the delusions of those who consider themselves above the Sacred Law. 3.4.5 Ibn `Ajiba reported that someone said to Junayd, There is a group claiming they have arrived at state in which legal responsibility no longer applies to them. They have arrived, he replied, but to Hell. (Iqaz al-himam fi sharh al-Hikam (y-54), 210). Ghazali said that when anyone claims that he has reached a state between himself and Allah that relieves him of the necessity to obey the Sacred Law, and that such things as prayer, fasting and so forth are no longer obligatory to him, or that drinking wine and taking other peoples money is permissible for him, as do some pretenders to Sufism namely those claiming they are above the Sacred Law (ibahiyyun) are subject to the ruling applied to apostates. (Hashiya at-Shaykh Ibrahim at-Bajuri (y-5), 2.267). 3.4.6 Muhyiddin ibn al-Arabi said that when we see someone in this community who claims to be able to guide others to Allah, but is remiss in but one rule of the Sacred Law - even if he manifests miracles that stagger the mind - asserting that his shortcoming is a special dispensation for him, we do not even turn to look at him, for such a person is not a shaykh, nor is he speaking the truth, for no one is entrusted with the secrets of Allah, the Most High except one in whom the ordinances of the Sacred Law are preserved (Jami' karamat al-awliya' (y-95), 1.3). 3.4.7 Shaykh Ahmad al-`Alawi said that the friend of Allah (wali) is not divinely protected from error, for which reason he is to be feared for and his word is not be relied upon when it exceeds what has been conveyed by the Prophetic practice concerning matters of the Everlasting Life. This is because he is suspended from making any new provisions in the Sacred Law, and in respect to the prophets, peace be upon them, he is not a guide. He is entitled to believe only that which the Lawgiver has informed. This day I have perfected your religion for you and completed My favor to you. I have approved Islam to be your religion (Koran 5.3). The gnostic in the first of his states is strongly affected by the initial impact, and will sometimes try to take on a discussion of the affairs of the Everlasting Life, as opposed to the final state, in which he may be so at rest that an unknowing observer might assume its strength has waned, though this is the result of this perfection and firmness in his station. It has been said that the way begins in madness, proceeds to arts, and ends in quietude. So whenever one's rapture subsides, there is an obligation to return to what the Lawgiver has stated, without personal figurative interpretations. This is why our author says, Faith is incisive, meaning that one cuts the self short whenever it wants eminence and elevation. The gnostic's spiritual will, exalted above all else, must carry him beyond what we have just mentioned. For he is outside our phenomenal frame of reference and all it contains, and whenever he wants to speak about things relating to the Everlasting life his words are high, unintelligible, and a source of trouble to both those who believe him and those who do not. This is why he is forbidden speech about it, and as much as he increasingly foregoes it, he increases in nearness to Allah and in safety. Sufis call this station subsistence (baqa'). Before a disciple is firmly established therein, it is to be feared that he will be overtaken by misfortune because of his lack of a foothold in the state of subsistence, a juncture that has been called from annihilation to subsistence, or annihilation to perdition (al-Minah al-quddusiyya fi sharh al-Murshid al-mu`in bi tariq al Sufiyya (y-8), 67-68). 3.4.8 `Abd al-Karim Jili said, My brother, may Allah have mercy on you, I have traveled to the remotest cities and dealt with all types of people, but never has my eye seen, nor ear heard of, nor is there any uglier or farther from the presence of Allah, the Most High than a certain group who pretend they are accomplished Sufis, claiming for themselves a lineal spiritual tradition from the perfected ones and appearing in their guise. Such Sufi pretenders do not believe in Allah, His Messengers, or the Last Day, and do not comply with the responsibilities of the Sacred Law, depicting the states of the prophets and their messages in a manner that no one with a particle of faith in his heart can accept, let alone someone who has reached the level of those to whom the unseen is disclosed and who have gnostic insight. We have seen a great number of their luminaries in cities in Azerbaijan, Shirwan, Jilan, and Khurasan, may Allah curse them all. (Idah al-maqsud min wahdat al-wujud (Y-98), 17-18). 3.4.9 The delusions of those who consider themselves above the Sacred Law are beyond number, all of it is mistakes and inner suggestions with which the devil has tricked them because of their having taken up the spiritual struggle before they mastered the rules of the Sacred Law, and did not connect themselves with a shaykh of learning and religion worthy of being followed (dis:w-9.9-9). 3.4.10 Other students of Sufism proceed on the right path, engage in spiritual struggle, begin to actually travel in the way, and the door of knowledge, contemplative knowledge of the Divine, opens to them. But when they sniff the first traces of this knowledge, it surprises them and they exult in it and are pleased by the strangeness of it, until their hearts become fettered with turning to it and thinking about it, and how it was disclosed to them but not others. All of this is delusion, for the wonders met with in the path of Allah, the Glorious and Exalted are endless. If one stops with a particular marvel and becomes enamored with it, one's progress falters and one fails to reach the goal. Such a person is like someone going to see a king, who notices a garden at the palace gate with flowers in it, the like of which he has never seen, and who stops to look at them until there is no longer time to meet the king. *Chapter 3.5.0: The delusions of the wealthy 3.5.1 The deluded among the wealthy are of various types. Some eagerly build mosques, schools, hospices, aqueducts, whatever people can see, and write their names upon them to perpetuate their memory and keep it alive after their death. However, if one of them were called upon to spend a single dollar on something that did not have his name on it, it would be a burden for him. If his giving had been to please Allah then the giving of a single dollar would not have been a burden upon him because Allah is looking at him no matter whether he is writing his name or not. Others spend money, embellishing mosques with ornamentation and bas-reliefs, which are prohibited by Sacred Law and distract people from their prayer. The aim in prayer is humble awe and an attentive heart, and this ornamentation spoils the hearts of those praying. If the money spent on such things has been gained or earned from an unlawful source then the delusion is even greater. Malik ibn Dinar, may Allah have mercy on him, said, A man came to a mosque but stopped at its entrance saying, Someone like me does not enter a house of Allah' for this he was raised to the rank of those with perfect faith (siddiq). This is an example of how we should revere mosques, seeing the mosques as being defiled by our entering them in our wretched condition. Likewise the defilement of the unlawful embellishment of mosques can be compared to trying to compete with Allah, the Most High. The delusion of someone who does this is in thinking the wrong to be right. 3.5.2 Others protect their money, holding fast to it with the tight fist of greed, and then occupy themselves with bodily acts of worship that do not cost much, such as fasting, prayer, or reciting the Koran in its entirety. They are deluded, for miserliness is deadly (dis: 10.75.25) and has consumed their heart. Such people need to rid themselves of if by spending of their wealth, but are too busy with Voluntary works to do so. They are like someone who, when a snake has entered his clothes, engages himself in making a syrup of vinegar and honey to reduce his bile. 3.5.3 There are others whose selfishness will not let them give anything except the obligatory charity. One of them may pay out the worst property he has, or give it to poor people who are of some use to him, vacillating between which of his ulterior motives can best be served. Or, as those for whom he may have a use in the future, or is good for something in particular. Another may deliver his obligatory charity to a prominent public figure so he will consider him to be someone and later fulfill his needs. All of this invalidates the intention, the person who engages in such is deluded by wanting recompense from others for worshiping Allah, the Most High. 3.5.4 Some wealthy people and others are deluded by frequenting circles of Thikr (remembrance of Allah), thinking that by just attending them will take the place of works and admonition. This is not so, for circles of the remembrance of Allah are only commendable in that they motivate one to do good. Anything that is a means to something else is pointless if it does not achieve it. When one of them hears something that creates fear of Divine punishment, he says nothing more than, O Protector, keep us safe,' or I take refuge in Allah, thinking he has done all that is necessary. He is like a sick person who comes to a group of doctors to hear what is happening. Or a hungry person who visits someone who can describe delicious food to him, and then leaves. It does not do him much good. And likewise with hearing acts of obedience described without applying them. Every admonition that does not change something within one that affects one's actions is a case against oneself. *Chapter 3.6.0: Remedying delusions 3.6.1 If an objection is raised that I have not mentioned a single action free of delusion, the reply is that the matter of the Everlasting Life hinges upon one thing alone and that is straightening out one's heart. No one is incapable of doing this except someone whose intention is insincere. If a person were as concerned about the Everlasting Life as this one, he would certainly achieve it. The early Muslims did straightened their hearts, as did those who have followed them in their excellence. Three things can be used to help rid oneself of delusions: 1. intelligence, the real light by which a person sees things as they are; 2. knowledge, through which a person knows himself, his Lord, his worldly life, and the Everlasting life; 3. and learning, by which we mean, learning how to travel on the highway to Allah, the Most High, the pitfalls therein, and learning what will bring one nearer and guide one, all of which may be found in this book (dis: 3.3.11 ). When a person has done all this, he should be wary lest the devil beguiles him and makes him desirous for leadership, or lest he feel secure from the devising of Allah (10.66). Fear should never be absent from the hearts of the friends (awliya') of Allah. We ask Allah to protect us from delusion and that we may end our lives well. Truly, He is near and answers supplications. (Mukhtasar Minhaj al-qasidin (y-62), 237-50). *BOOK 4: HOLDING ONE'S TONGUE BY NAWAWI CONTENTS 4.0.0 Introduction 4.1.0 The importance of holding one's tongue 4.1.1 One should not speak until the advantage is plain 4.1.2 Prophetic sayings relating to speech 4.2.0 Slander (Ghiba) 4.2.2 Meaning of slander 4.2.2 Examples 4.2.3 Meaning of talebearing (Namima) 4.2.4 Evidence that slander and talebearing are unlawful 4.2.5 Koranic verses regarding slander 4.2.6 Prophetic quotations on slander 4.2.7 Mimicking another's idiosyncrasies 4.2.8 Slander in publications 4.2.9 Slander by allusion and innuendo 4.2.10 Criterion for slander 4.2.11 Listening to slander 4.2.12 Slanderous remarks in a gathering 4.2.14 Slandering another in one's heart 4.2.14 Passing thoughts of unbelief, slander, etc. 4.2.16 Six reasons permitting slander 4.2.17 Redressing grievances 4.2.18 Eliminating wrongdoing 4.2.19 Asking for a legal opinion 4.2.20 Warning Muslims of evil 4.2.20(1) Impugning unreliable Prophetic quotations (Ahadith) transmitters, etc. 4.2.20(2) Advice about marrying someone 4.2.20(2) Warning a student about a teacher 4.2.20(4) A person mismanaging a position of responsibility 4.2.21 Those unconcerned with concealing their disobedience 4.2.22 Identifying someone by their nickname 4.3.0 Gossip, talebearing (Namima) 4.3.1 Reality of talebearing, gossiping 4.3.1(1) Six obligatory steps with talebearers 4.4.0 Saying "The people have gone to ruin" 4.5.0 Informing on another 4.6.0 Two people whispering so that a third cannot hear 4.6.4 Prohibition of listening to others, etc. 4.7.0 Giving guidance to someone that wants to do wrong 4.7.1(1) Examples 4.8.0 Lying 4.8.1 Unlawful 4.8.2 Permissible lying 4.8.2 Between husband and wife, etc. 4.8.2 In circumventing those forbidding the permissible 4.8.2 Obligatory lying 4.8.3 Meaning of lying 4.9.0 Exaggeration 4.9.1 "I've told you a hundred times," etc. 4.10.0 Giving a misleading impression 4.10.1 An alternative to lying 4.10.2 Example 4.11.0 Verifying one's words before speaking 4.12.0 Speaking of taxes as "the ruler's right" 4.13.0 Conversing about what is useless or immoral 4.13.1 Conversing about disobedience is disobedience 4.13.2 Speaking about that which is of no concern to ones self 4.13.3 Being succinct 4.14.0 Explaining the Koran by personal opinion 4.14.2 Conditions for permissibility 4.14.3 Explaining Prophetic quotations (Ahadiths), etc. 4.15.0 Asking about the nature of Allah, the Most High 4.16.0 Hypocrisy 4.16.1 Hypocrisy in belief versus actions 4.16.2 Assuaging those from whom one apprehends harm 4.17.0 Compromising one's principles 4.18.0 Ridicule and sarcasm 4.19.0 Joking 4.19.2 Excessive joking is blameworthy 4.20.0 Picking apart another's words 4.20.1 Not criticizing errors when religiously unimportant 4.20.2 Giving a positive interpretation to seeming mistakes 4.20.3 Reading books above ones capacity to understand 4.21.0 Learned disputation 4.22.0 Arguing 4.23.0 Asking about another's mistakes 4.24.0 Searching out a person's faults 4.25.0 Displaying satisfaction at a Muslim's troubles 4.26.0 Obscenity 4.26.2 Allusions should be used instead 4.27.0 Severity in speech and harshness 4.28.0 Frightening or coercing a believer 4.29.0 Rejecting a brother's excuse 4.30.0 Driving away the poor, the weak, the orphan, or the beggar 4.31.0 Disregarding ones father or mother 4.32.0 Circumstances in which conversation is offensive 4.32.1 Interrupting oneself or others 4.32.2 Disrespect to those in authority 4.32.3 Talking about worldly matters in a mosque 4.32.4 Speaking during the Friday sermon 4.32.5 Speaking when the Koran is being recited 4.32.6 Speaking to a member of the opposite sex without need 4.32.7 Speaking when lovemaking or in the lavatory 4.32.8 Speaking after dawn before the prayer 4.32.9 Speaking after the night prayer (`Isha). 4.33.0 People to whom it is offensive to greet with Salams 4.33.2 Responding to Salams 4.33.2 Greeting non-Muslims 4.34.0 Boasting 4.35.0 Revealing one's sins to others 4.36.0 Revealing a secret 4.36.2(1) Concealing something unlawful 4.37.0 Alienating the members of a persons family 4.38.0 Cursing 4.38.2 Cursing the disobedient without identification 4.39.0 Begging 4.39.1 Unlawful 4.39.1 Conditions for permissibility 4.40.0 Music, song, and dance 4.40.1 Musical instruments 4.40.3 Singing unaccompanied by musical instruments 4.40.3 Poetry 4.40.4 Dancing *Chapter 4.0.0: Introduction 4.0.1 Al-AThkar al-muntakhaba minkalam Sayyid al-Abrar and from Al-Durar al-mubaha fi al-hazr wa al-ibaha, a reference on the lawful and unlawful by the Hanafi scholar Khalil Nahlawi. 4.0.2 Grand Shaykh Imam Nawawi said, Previously I discussed that which Allah, the Most Glorious and Exalted has facilitated in regard to the recommended rememberance (Thikr). In order that the book might fully encompass the rulings on the words and explain their category, which is necessary for every religious person to know, I wish to shed light upon expressions which are either offensive or unlawful. (al-AThkar (y-102), 450). *Chapter 4.1.0: The importance of holding ones tongue 4.1.1 Grand Shaykh Imam Nawawi said, Every legally responsible person should refrain from unnecessary speech, and should speak for a clear purpose. In circumstances in which speaking or not speaking are of equal benefit, it is Prophetic practice to remain silent. The reason for this is that most of the time, permissible speech easily leads to that which is unlawful or offensive, and there is no substitute for safety. The Prophet - may Allah praise and venerate him, and grant him peace said, Whosoever believes in Allah and the Last Day, let him say what is good or remain silent." This Prophetic quotation (Ahadith), is an explicit, legal text that indicates a person should not speak unless what he intends to say is good, meaning that the benefit of it is apparent to him. Whenever one doubts that there is a clear advantage to speak, one should not speak. Imam Shafi'i (may Allah have mercy on him) said, "When one wishes to speak, one must first reflect, and if there is a clear interest to be served by speaking, one speaks, while if one is doubtful one should remain silent until the advantage becomes apparent." 4.1.2 Prophetic quotations relating to speech "O Messenger of Allah, which Muslims are the best?" He replied, He from whom Muslims are safe by his tongue and hand. 2. "When a worshipper unthinkingly says something pleasing to Allah, the Most High, He raises him rank. When worshipper unthinkingly says something detested by Allah, the Most High he is plunged into Hell. 3. "The excellence of a person's Islam includes leaving what does not concern him [def: w-54]." 4. "Do not say very much without mentioning Allah (Thikr), because too much speech without mentioning Allah hardens the heart, and the hard-hearted are the farthest of all people from Allah, the Most High." 5. "All the words of a human being count against him and are not for him except commanding what is right and forbidding what is wrong, and mentioning the Name of Allah, the Most High (Thikr). 4.1.3 The master Abul Qasim Qushayri (may Allah have mercy of him) said, "Safety lies in remaining silent, and this should be ones basis. Silence at the appropriate time is the mark of men, just as speech at the appropriate time is one of the finest qualities. I heard Abu 'Ali Daqqaq (may Allah be pleased with him) say, 'He who is silent when something should be said is a tongueless villain'"(ibid., 450-55). *Chapter 4.2.0: Slander (Ghiba) 4.2.1 Grand Shaykh Imam Nawawi said, Slander and talebearing are two of the ugliest and most frequently met with qualities among men. Very few people are safe from them. I begin with them because of the great need to warn people. 4.2.2 Slander Slander (ghiba) means to mention anything concerning a person that he would dislike, whether it might be about his body, religion, everyday life, self, disposition, property, son, parents, wife, servant, turban, garment, gait, movements, smiling, dissoluteness, frowning, cheerfulness, or anything else connected with him. Mention means by word, writing, sign, or indicating him with one's eye, hand, head, and so forth. Body refers to saying such things as that someone is blind, lame, bleary-eyed, bald, short, tall, dark, or pale. Religion includes such sayings that he is corrupt, a thief, cannot be trusted, is a tyrant, does not care about the prayer, is not mindful to avoid filth, does not honor his parents, does not give the obligatory charity to the designated recipients, or does not avoid slandering others. Everyday life includes saying that his manners are poor, he does not care about others, does not think he owes anyone anything, that he talks, eats, or sleeps too much, or sleeps or sits when he should not. Parents refers to saying such things as that his father or mother is corrupt, or by saying in a derogatory manner that his father/mother is an Indian, African, a Nabatean, cobbler, draper, carpenter, blacksmith, or a weaver. Disposition includes saying that he has bad character, is arrogant, a show-off, overhasty, domineering, incapable, fainthearted, irresponsible, gloomy, dissolute, and so forth. Clothing means saying such things like his sleeves are too loose, his garment hangs too low, is dirty, or the like. Other remarks can be judged by the above examples. The determining factor is mentioning something about a person that he would not like. 4.2.3 Talebearing As for talebearing (namima), it consists of quoting someone's words to another in a way that worsens the relationship between them. 4.2.4 Evidence that slander and talebearing are unlawful The above defines slander and talebearing. The ruling of the consensus (def:7.7) of Muslims is that they are unlawful. There is much explicit and inter-substantiative evidence that they are unlawful from the Koran, Prophetic practice, and consensus of the Muslim Community. 4.2.5 Koranic verses regarding slander Allah, the Most High says: 1. Neither spy nor backbite one another . (Koran 49.12). 2. Woe to every backbiter, slander (Koran 104.1) 3. ... the backbiter who goes about slandering, (Koran 68.11) 4.2.6 Prophetic quotations on slander The Prophet - may Allah venerate him and give him peace - said: 1. The talebearer will not enter Paradise. 2. Do you know what slander is? They answered, Allah and His messenger know best. He replied, It is to mention something relating to your brother that he would dislike. Someone asked, What if he is as I say? To this the Prophet replied, If he is as you say, you have slandered him, and if not, you have calumniated him. A Muslim is the brother of a fellow Muslim. He neither betrays him, lies to him, nor delays coming to his aid. The reputation of a Muslim, his property and blood is safe from being violated by a fellow Muslim. Then, pointing to his heart he said, Fear of Allah is here, it is sufficiently wicked for someone to belittle his fellow Muslim. 4.2.7 Mimicking another's idiosyncrasies We have mentioned above that slander is saying anything about a person that he would dislike, whether aloud, in writing, by sign, or by gesture. Anything by which ones intent is to convey a Muslim's shortcomings or deficiency to another is slander, and unlawful. It includes such things as walking with a limp, with a stoop, or similar posture. Anything of this sort is unquestionably unlawful. 4.2.8 Slander in publications If an author intends to demean a person in a publication and mentions his name saying, So-and-so says such and such, it is unlawful. However, if it is to clarify a persons mistake so that others will not follow him, or to expose the weakness of his scholarship so others will not be deceived and accept what he says, it is not slander, rather, it is obligatory advice, and Allah rewards the author for such intent. It is not slanderous for a writer to say, There are those, or a certain group who say such and such, and this is a mistake, erroneous, ignorance, and folly, and so forth. This is because slander entails mentioning a particular person or a group of specific individuals. 4.2.9 Slander by allusion and innuendo Slander is also a derogatory remark made to a person about some who is recognizable without mentioning his name. For example, when it is said, A certain person did such and such, someone with pretensions to knowledge, a certain mufti, a certain person who is regarded as good, someone who claims to be an ascetic, one of those who passed by us today, or one of those we saw. This includes the slander of some would-be scholars and worshippers, who make slanderous innuendoes that are as clearly understood as if they were plainly stated and from which the listener understands the persons shortcomings. For example when one of them is asked the question, How is so-and-so? He replies, May Allah improve us, or may Allah forgive us, or may Allah improve him, or we ask the forbearance of Allah, or praise be to Allah who has not afflicted us with visiting oppressors, or we seek refuge in Allah from evil, or may Allah forgive us for lack of modesty, or may Allah relent towards us and so forth. All of this is slander and therefore unlawful, just as when one says, So-and-so is afflicted with the same as we all are, or There is no way he can manage this, or We all do it. 4.2.10 Criterion for slander The preceding are but examples. The criterion for slander is that one either directly or indirectly lets another understand the faults of gives a person. 4.2.11 Listening to slander Just as slander is unlawful for the one who says it, it is also unlawful for the person hearing it to listen and accept. It is obligatory whenever one hears some one begin to slander another to tell him to stop if it does not subject oneself to harm. If it does, then one is obligated to condemn it in one's heart and to leave the company if possible. When the person who hears the slander is able to condemn it in words or change the subject, then he must, if he does not it is a sin. But if the hearer tells the slanderer to be silent while desiring him in his heart to continue, this, as Ghazali notes is hypocrisy that does not lift the sin from him, for one must dislike it in one's heart. 4.2.12 Slanderous remarks in a gathering Whenever one is forced to remain at a gathering where there is slander and one is unable to condemn it, or one's condemnation goes unheeded and one cannot leave, it is nevertheless unlawful to listen or pay attention to what is being said. When faced with such circumstances one should engage in the remembrance of Allah (Thikr) with the tongue and heart, or heart alone, or think about something else to distract one from listening to the slander. When one engages in the remembrance of Allah, whatever one hears during these circumstances is not harmful to ones self as long as one does not listen to or heed the conversation. If afterwards, and the people continue in their slander, an opportunity arises to leave the assembly then one must leave. Allah, the Most High says: When you see those who plunge (scoffing) into Our verses, withdraw from her talk. If satan causes you to forget, leave the wrongdoing people as soon as you remember. (Koran 6.68) 4.2.13 Ibrahim ibn ATham (may Allah be pleased with him) accepted a wedding invitation. Some of the guests mentioned that a certain person who did not attend was unpleasant. Ibrahim said, I myself have done this by coming to a place where others are slandered. He left the party and would not eat for three days. 4.2.14 Slandering another in one's heart Entertaining bad thoughts about others (su' al-zann) is just as unlawful as expressing them. Just as it is unlawful to tell another about the failings of a person it is unlawful to speak to oneself of them and think badly of him. Allah, the Most High says, Believers, abstain from most suspicion, some suspicion is a sin. Neither spy nor backbite one another, would any of you like to eat the flesh of his dead brother? Surely you would loathe it. Fear Allah, without doubt Allah turns (in His Mercy) and He is the Merciful. (Koran 49.12). The Prophet may Allah venerate him and give him peace - said, Beware of suspicions, for they are the most lying of words, There are many Prophetic quotations (Ahadiths), which say the same, and they refer to an established conviction or judgement in the heart that another is bad. As for passing thoughts and fancies that do not last, when the person having them does not persist in them, scholars concur that they are excusable, since their occurrence is involuntary and there is no way to avoid them. The Prophet - may Allah venerate him and give him peace - said, Allah overlooks the thoughts of nation that come to mind as long as they are not uttered or acted upon. Scholars say this refers to passing thoughts that do not linger, whether of slander, disbelief (kufr), or something else. Whosoever entertains a passing notion of disbelief that is a mere fancy whose occurrence is unintentional and immediately dismissed is not an unbeliever and is not to blame. The reason why such things are excusable is that there is no way to take precaution against them. One can only avoid continuing therein, which is why persistence in them and the established conviction of them in one's heart is unlawful. Whenever one has a passing slanderous thought, one is obligated to reject it and summon to mind extenuating circumstances which explain away the appearances that seem to imply the bad opinion. Imam Abu Hamid Ghazali says in his reference Ihya, A bad thought about someone that occurs in one's heart is the prompting of satan, and one should dismiss it, because satan is the most corrupt of the corrupt, and Allah, the Most High says, Believers, if an evildoer brings you a piece of news, inquire first, in case you should unwittingly wrong others and then repent of what you have done. (Koran 49.6). It is not permissible to believe satan, and if the appearance of wrongdoing can possibly be interpreted otherwise, it is not lawful to think badly of another. The devil may enter the heart at the slightest impression of others' mistakes, suggesting that one only noticed it because of one's superior intelligence and discernment, and that the believer sees with the light of Allah. Upon examination of this one finds that it amounts to nothing more than repeating satans deceit and obscurities. If a reliable witness informs one of something bad about another, one should neither believe it nor disbelieve it, in order to avoid thinking badly of either of them. Whenever one has a bad thought about a fellow Muslim one should increase one's concern and respect for him. This will infuriate satan and thwart him, and he will not suggest the like of it again for fear that one will occupy oneself with prayer for the person. Imam Ghazali said, If one learns of a Muslim's mistake by undeniable proof, one should advise him about it in private and not let satan delude one into slandering him. When admonishing him, one should not gloat over his shortcoming and the fact that he is regarding ones self with respect while you are regarding him with disdain. Ones intention should be to help him disengage from the act of disobedience, over which one is as sad as if one had committed it oneself. One should be happier if he desists from it without being admonished than if he desists because of one's admonishment. 4.2.15 As we mentioned, it is obligatory for a person who has a passing ill thought of another to dispel it, this being the case when no interest recognized by the Sacred Law contributes one to reflect upon it. In the event that there is such an interest, it is permissible to weigh and consider the individual's deficiency and warn others of it. This is to be done in the same way as when evaluating the reliability of court witnesses or the transmitters of the quotations of the Prophet may Allah venerate him and give him peace - and in other cases that will be mentioned later in the section on permissible slander. 4.2.16 Permissible slander Slander, though unlawful, is sometimes permissible for a lawful purpose, the legitimating factor being that there is some aim countenanced by Sacred Law that is unattainable by other means. This may be for one of six reasons. 4.2.17 Redressing Grievances The first is the redress of grievances. Someone who has been wronged may seek redress from the Islamic ruler, judge, or others with the authority or power to help against the person who has wronged one. One may say, So-and-so has wronged me, done such and such to me, took such and such of mine, and similar remarks. 4.2.18 Eliminating wrongdoing The second is seeking aid in righting a wrong or correcting a wrongdoer, such as by saying to someone expected to be able to set things right, So-and-so is doing such and such, so warn him not to continue, and the like. The intention in such a case must be to take measures necessary to eliminate the wrong. If this is not one's purpose, it is unlawful. 4.2.19 Asking for a legal opinion The third is asking for a legal opinion, such as by saying to the mufti, My father, brother, or so-and so has wronged me by doing such and such. Is this permissible or not? How can I be: rid of him, get what is coming to me, stop the injustice, and so forth. Or, such as saying, My wife does such-and-such to me or vice versa and the like. This, when necessary, is permissible, however, to be on the safe side it is best to say, What do you think of a man whose case is such and such, or A husband (or wife) who does such and such, and so on, since this accomplishes one's aim without referring to particular people. But it is nevertheless permissible to identify a particular person, as is attested to by the Prophetic quotations (Ahadith) in which Hind said, O Messenger of Allah, Abu Sufyan is a miserly man... and the Prophet - may Allah venerate him and give him peace - did not forbid her. 4.2.20: Warning Muslims of evil The fourth reason is to warn Muslims of evil and advise them, which may take several forms, including: 1. Oppose unreliable transmitters of prophetic quotations (Ahadiths) or court witnesses. This is permissible by consensus of all Muslims, even obligatory, because of its need. 2.When a person seeks advice about marrying into a certain family, entering into a partnership with someone, depositing something for safekeeping with him, accepting such a deposit, or some other transaction with him, it is obligatory for one to tell the inquirer what one knows about the other as a matter of advice. If one can accomplish this by merely saying, Dealing with him is of no advantage to you, Marrying into the family is not in your interest, Do not do it, and similar expressions, then one may not elaborate on the individual's shortcomings. But if it cannot be accomplished without explicitly mentioning the individual, one may do so. 3. When anyone notices any student of the Sacred Law studying under one or more teachers who are guilty of reprehensible religious innovations (bid'a, def: w-29.3) such as Wahabi (kharijis), or who are corrupt, and that person who wants to give advice apprehends some harm that will come to the student thereby, he must advise the student and explain the condition of those teachers. It is necessary in such a case that advisors intention is to give sincere counsel. Mistakes are sometimes made in this, in which satan dupes both the advisor and the advised 4.When a person entrusted with a position of responsibility does not fulfill his duties, either because of him being unfit for the position, corrupt, inattentive or the like, the matter must be drawn to the attention of his manager. The manager can then remove that person and find a suitable person to replace him. Or, without being deluded, deal with him and urge him to either improve or be replaced. 4.2.21 Those unconcerned with concealing their disobedience A fifth reason that permits slander is when the person makes no effort to conceal his corruption or involvement in reprehensible innovation (bid'a). For example, someone that openly drinks wine, confiscates the property of others, gathers taxes that are not approved by Sacred Law, collects money wrongfully, or perpetrates other falsehoods. In such cases it is permissible to speak about that which he is unconcerned to conceal. However, it is unlawful to mention his other faults unless there is a valid reason, such as those already discussed that are permissible. 4.2.22 Identification The sixth reason is to identify someone. When a person is known by a nickname such as the bleary-eyed, the lame, the deaf, the blind, the cross-eyed, or similar, it is permissible to refer to him by that name if one's intention is just to identify him. However, it is unlawful to do in order to point out his deficiencies, and if he can be identified by some other means, it is preferable. 4.2.23 Islamic scholars permit the six preceding reasons for slander. (as-AThkar(y-102), 455-69). *Chapter 4.3.0: Gossip and talebearing (Namima) 4.3.1 Grand Shaykh Imam Nawawi said, Having summarily mentioned that talebearing (namima) is unlawful, together with its evidence and description of its nature, we now want to add a fuller explanation. Imam Abu Hamid Ghazali says, Talebareing is a term that is usually applied only to someone who conveys to a person what another has said about him, for example saying: So-and-so says such and such about you. Talebearing is not limited to that, rather it consists of revealing anything whose disclosure is resented, whether resented by the person who originally said it, the person to whom it is disclosed, or by a third party. It makes no difference whether the disclosure is in word, writing, a sign, nodding, or other; whether it concerns word or deed; or whether it concerns something bad or otherwise. The reality of talebearing lies in divulging a secret, in revealing something confidential whose disclosure is resented. A person should not speak of anything he notices about people besides that which benefits a Muslim to relate or prevent disobedience. Anyone approached with a story, and is told, 'So-and-so says such and such about you,' must do six things: 1. disbelieve it, for talebearers are corrupt, and their information unacceptable; 2. tell the talebearer to stop, admonish him about it, and condemn the shamefulness of what he has done; 3. hate him for the sake of Allah, the Most High, for he is detestable in the sight of Allah, and hating for the sake of Allah, the Most High is obligatory; 4. not think badly of the person whom the words are supposedly from, for Allah, the Most High says, 'Such much of surmise' (Koran 49.12); 5. not to let what has been said prompt him to spy or investigate whether it is true, for Allah, the Most High says, Believers, abstain from most suspicion, some suspicion is a sin. Neither spy nor backbite one another would any of you like to eat the flesh of his dead brother? Surely, you would loathe it. Fear Allah, without doubt Allah turns (in mercy) and He is the Merciful. ' (Koran 49.12); 6. and not to do himself what he has forbidden the talebearer to do, by relating it to others. (Ibid., 471-72) *Chapter 4.4.0: Saying, The people have gone to ruin 4.4.1 The Prophet - may Allah venerate him and give him peace - said, When a man says: The people have gone to ruin, he is the most ruined of all. 4.4.2 Grand Shaykh Imam Nawawi said, Khattabi explained that the preceding Prophetic quotation (Ahadith) means that a person who continually finds fault with people and mentions their failings is the most ruined of all. In other words, he becomes worse than they because of the sin he commits in disparaging and attacking them, which may also lead to conceitedness and seeing himself as better than they. Scholars concur that the condemnation only applies to someone who says the like of this out of contempt for people, considering them inferior and himself superior, despising the way they are because of his ignorance of the Divine wisdom of Allah in their creation. However, if one says it out of sadness at seeing one's own religious failings and those of others, there is no harm in it, just as there is no blame in saying, For all I know, every one of the nation of Prophet Muhammad -may Allah venerate him and give him peace - performs the prayer. This is how Imam Malik explained the Prophetic quotation (Ahadith), and others have followed him therein (Sahih Muslim bi Sharh al-Nawawi(y-93), 16.175-76). *Chapter 4.5.0: Informing on another 4.5.1 The Prophet - may Allah venerate him and give him peace - said, Let none of my companions inform me of anything another of them has said, for I wish to come out to you without disquiet in my heart. (al-AThkar(y-102), 473) *Chapter 4.6.0: Two people whispering so that a third cannot hear 4.6.1 The Prophet - may Allah venerate him and give him peace said, In the event that there are only three of you, two should not speak confidentially until your number increases, in case the third party becomes saddened. 4.6.2 (Nahlawi:) Imam Nawawi, (may Allah have mercy on him) says that this Prophetic quotation (Ahadith) prohibits two individuals from conversing privately when a third is present, and likewise it prohibits three or more people from doing so when a person is left out. The prohibition indicates its unlawfulness, it being impermissible for a group to converse apart from a single individual unless he gives his permission. Imam Malik (may Allah have mercy on him) said, Our colleagues, and the majority of scholars hold that the prohibition is applicable at all times, no matter whether one is at home or travelling. However, some Hanafi scholars say that such converse is forbidden only while travelling, and not when at home, because when travelling, it may indicate danger. 4.6.3 As for when there are four people and two of them speak privately in low tones apart from the other two, scholars agree that there is no harm in this. 4.6.4 The prohibition of listening to the conversation of people who are averse to one's listening is likewise unlawful, though only when the conversation does not entail harm to the listener, for if it does, one may listen to protect oneself from them (al-Durar-al-mubaha(y-99), 159). *Chapter 4.7.0: Giving directions to someone that wants to do wrong 4.7.1 (Nahlawi:) It is not permissible to give directions and the like to someone intending to commit a sin, because it is helping another to commit disobedience. Allah, the Most High says, and do not cooperate in sinfulness and transgression. (Koran 5.2). Giving directions to wrongdoers includes: directing police and tyrants when they are going to commit injustice and corruption; teaching questions of Sacred Law to those learning it in bad faith, i.e. who do not want the knowledge to apply it in their lives, rather for some unworthy purpose; 3. teaching rejected positions in Sacred Law, meaning those unnacceptable by any of the four schools of jurisprudence (dis:7.7.6) ) or are weak (dis:w-12.2), or anything else that informs people of how to commit disobedience to Allah, the Most High: and permitting or authorizing a person to do something that entails disobedience, because acceptance of disobedience is disobedience. (bid., 159-60) *Chapter 4.8.0: Lying 4.8.1 Grand Shaykh Imam Nawawi said, There are numerous verses in the Koran and Prophetic practice texts that state lying is unlawful (dis:10.24). Lying is amongst the ugliest sins and most disgusting faults. Because of the unanimous scholarly consensus of the nation (Umma) that lying is prohibited, and the amount of primary textual evidence, there is little need to cite particular examples, our only concern here being to explain the exceptions to what is considered lying, and apprise the details. 4.8.2 Permissible Lying It is reported in the references of Bukhari and Muslim that the Prophet - may Allah venerate him and give him peace - said, Whosoever settles disagreements between people to bring about good or says something commendable is not a liar. In Muslims reference Umm Kulthum added, I did not hear him permit untruth in anything people say, except for three things; war, settling disagreements and a man talking with his wife or she with him. (That being in and effort to smooth out differences). This is an explicit statement that lying is sometimes permissible for a given interest, scholars having established criteria defining what types of lies are lawful. The best analysis of it I have seen is by Imam Abu Hamid Ghazali, who says, Speaking is a means to achieve objectives. If a praiseworthy aim is attainable through both telling the truth and lying, it is unlawful to accomplish it through lying because there is no need. When it is possible to achieve such an aim by lying but not by telling the truth, it is permissible to lie if attaining the goal is permissible, and obligatory to lie if the goal is obligatory. For example when one conceals the whereabouts of a Muslim from an oppressor who asks where he is, it is obligatory to lie about him his hiding. Or when a person entrusts an article with one for safekeeping and an oppressor, wanting to appropriate it, inquires about it, it is obligatory to lie about its concealment. If one informs the oppressor about the article and he seizes it, then one is financially liable to the owner to cover the article's cost. It is not unlawful to lie when the aim can only be attained through lying in times of war, settling a disagreement, or gaining the sympathy of a victim that is legally entitled to retaliate so that he foregoes retaliation. However, it is religiously more precautionary (def:8.6.5) in all such cases to use words that give a misleading impression. This means to intend by one's words something that is literally true so one is not lying (def:4.10.2) in which the outward implication of the words deceives the hearer. This is true of every expression connected with a legitimating desired end no matter if it is for ones self or another. An example of a legitimating end of one's own is when an oppressor intending to seize one's property inquires about it, in such event one may lie. Or if a ruler asks about a wicked act one has committed that is solely between oneself and Allah, the Most High (in which the rights of another are not affected), this being the case then one is entitled to disclaim it, such as by saying, I did not fornicate, or I did not drink. There are many well-known Prophetic quotations (Ahadiths) in which those who admitted they deserved punishment were prompted to retract their confessions. An example of a legitimating desired end of another is when one is asked about another's secret and one does not acknowledge it, and so forth. One should compare the bad consequences entailed by lying to those entailed by telling the truth. If the consequences of telling the truth are more damaging, one is able to lie, though if the reverse is true or if one does not know which entails more damage, then lying is unlawful. Whenever lying is permissible, if the factor permitting it is the desired end of one's own, it is recommended not to lie, but when the factor that permits it is the desired end of another, it is not lawful to infringe upon his rights. Strictness, not including the above dispensations (rukhsa, def:8.6.2), is to forego lying in every case where it is not legally obligatory. 4.8.3 The position of Ahl al-Prophetic practice is that lying means to inform another that something is otherwise than it really is, whether intentionally or out of ignorance. One is not culpable when one is ignorant of it, but only if one lies intentionally, the evidence for which is that the Prophet - may Allah venerate him and give him peace - made intentionality a condition when he said, Whosoever lies about me intentionally shall take a place in Hell.' (al-AThkar (y-102), 510-12) *Chapter 4.9.0: Exaggeration 4.9.1 Grand Shaykh Imam Nawawi said, Ghazali says: Among the forms of lying that are unlawful but not serious enough to stigmatize their perpetrator as legally corrupt (dis:9.24.3) is the customary exaggeration of saying, 'I've told you a hundred times,' or 'asked after you hundred times' and so forth, since one does not intend to inform the other how many times it has been, but only to indicate that it has been said many times. In such cases, if the speaker in fact has only asked a couple of times he is lying, though if he has asked on numerous occasions he is not committing a sin by its saying, even if it has not been 'a hundred times.' There are intermediate degrees between these two at which the exaggerator becomes a liar. 4.9.2 The proof that exaggeration is sometimes permissible and not considered lying is found in the Prophetic quotation (Ahadith) related by Bukhari and a Muslim that the Prophet - may Allah venerate him and give him peace - said, ... As for Abul Jahm, his stick never leaves his shoulder, while Mu'awiya does not own a thing.' The understanding of this being that the latter owned the garment he was wearing, whilst the former set his stick aside when he slept and at other times. And Allah alone gives success (ibid.,515-16). *Chapter 4.10.0: Giving a misleading impression 4.10.1 Grand Shaykh Imam Nawawi said, Giving a misleading impression is among the most important topics, as it is frequently met with and often abused. It befits us to examine the matter closely, and whosoever learns of it should reflect upon it and apply it. Having previously mentioned that lying is severely prohibited, and the danger that exists in saying something without any particular intention, the following shows a safe alternative to these. 4.10.2 Giving a misleading impression means, to utter an expression that ostensibly implies one meaning, while intending a different meaning to the expression so that it is contradictory, it is a form of deception. It most commonly takes the form of a speaker intending a specific referent while the hearer understands a more general one. For example, when a person asks a householder, Is so-and-so here? and the householder, intending the space between himself and the inquirer rather than the space inside the house, replies, He is not here. 4.10.3 Scholars say that there is no harm (10.8.2 ) in giving a misleading impression if required by an interest countenanced by Sacred Law that is more important than not misleading the person being addressed, or if there is a pressing need which could not otherwise be fulfilled except through lying. When neither of these is the case, giving a misleading impression is offensive though not unlawful unless used as a means for wrongful gain or suppressing another's right. The above determines its permissibility. As for the Prophetic evidence (Ahadith)), some permit it whereas others do not, it is to be interpreted in the light of the above criteria (al-AThkar (y-102), 514). *Chapter 4.11.0: Verifying ones words before speaking 4.11.1 Allah, the Most High says: 1. Do not follow what you do not know. The hearing, sight and heart, about all these you shall be questioned. (Koran17.36). 2. Whatever phrase he utters an observer is present. (Koran 50.8). 4.11.2 The Prophet - may Allah venerate him and give him peace - said, It is sufficient enough of a lie - that a man repeats everything he hears (Ibid., 512-13) *Chapter 4.12.0: Speaking of taxes as The right of a ruler 4.12.1 Grand Shaykh Imam Nawawi said: One of the things most sternly prohibited and needed to warn people against is what the common people say about sales tax and the like (dis: 10.32), namely that this is the ruler's right, or you have to pay the ruler's due, and other references to right, obligation,' and so on. This is one of the most objectionable practices and ugliest of reprehensible innovations. Some scholars even hold that anyone who calls these taxes a right thereby becomes an unbeliever. But in fact, such a person does not become an unbeliever unless he actually considers it right while knowing it is unjust. The proper way to mention these is to say the ruler's tax, revenue, or similar words. And Allah alone gives success. (ibid., 499-500). *Chapter 4.13.0: Conversing about what is useless or immoral 4.13.1 (Nahlawi:) Conversing about what is useless or immoral means discussing acts of disobedience, such as stories about drinking sessions and fornicators when there is no legitimate purpose connected with the conversation, which is unlawful because it manifests one's own disobedience or another's without there being a necessity. Ibn Mas'ud (may Allah be pleased with him) said, The greatest in sins on the Judgement Day will be the one most given to speaking about the useless and immoral. 4.13.2 Speaking about that which is of no concern to ones self As for speaking about what does not concern one, such as the story of one's travels, and the mountains, rivers, food, and clothes one saw while on them; when it does not contain lies, slander, ostentation, or other things that are unlawful, is not in itself prohibited. Rather, it may be recommended when prompted by a good intention, such as preventing others from accusing one of being too arrogant or too proud to speak, allaying another's fears, cheering someone up who is sad or ill, amusing or getting along well with ones wives, showing kindness to children, or similar motives. When the intentions are such, it is not considered to be what does not concern one. 4.13.3 It is recommended and praiseworthy to leave anything that does not concern ones self (254) because one squanders one's life through its involvement and in amusement. The Prophet - may Allah venerate him and give him peace - said, The excellence of a person's Islam includes leaving what does not concern him. This includes excessive verbiage, meaning, to elaborate upon matters more than is necessary and are of no concern to one, or to ask about things which are of no importance. However, it does not include clarifying the details of difficult legal questions, especially to those of limited understanding, or the need to repeat a warning, reminder, instruction, or the like, since it might be necessary. When it is unnecessary to add details, one should express oneself succinctly and with brevity. The Prophet may Allah venerate him and give him peace - said, Good tidings to him who avoids excessive speech and spends the excess of his money. Imam Ali (may Allah ennoble his face) said, The best discourse is expressive, great, brief, and interesting. (al-Durar al-mubaha (y-99), 135-36) *Chapter 4.14.0: Explaining the Koran by personal opinion 4.14.1 The Prophet - may Allah venerate him and give him peace - said, Whosoever speaks of the Book of Allah from his own opinion is in error. 4.14.2 (Nahlawi:) The jurist Abul Layth says in his reference Bustan al-'arifin, The above prohibition only applies to the allegorical parts of the Koran (dis: w-6), not to all of it, since Allah, the Most High says, Those whose hearts are swerving with disbelief, follow the obscure desiring sedition and desiring its interpretation, but no one knows its interpretation except Allah. (Koran 3.7). The Koran came as a proof of moral answerability against all mankind and jinn, while if interpreting it were not permissible, it could not be a decisive proof. Since it is decisive, it is permissible for someone acquainted with the dialects of the Arabs and the circumstances under which various verses were revealed to interpret it. As for would-be exegetes who do not know the dimensions of Arabic, the figurative, literal, and the types of metaphor, it is not permissible for them to explain it beyond what they have heard, by way of reporting and not actual interpretation. The generality of the prohibition also entails that whosoever does not know which verses abrogate others, and which are abrogated, the points upon which there is scholarly consensus (7.7), and the tenets of faith of Ahl al-Prophetic practice, is not safe from error if he interprets the Koran with nothing beyond the implications of the Arabic. Linguistic familiarity with the language is insufficient, and one must also know what we have just mentioned. When one knows both, one may interpret the Koran, and is not done by opinion (ibid., 58). 4.14.3 The above is equally true of Prophetic quotations (Ahadith). The Koran and Prophetic quotations (Ahadith) commentaries are of tremendous importance to teachers, speakers, writers, and translators in the preparation of material to be presented to Muslim audiences a dictionary is not enough. *Chapter 4.15.0: Asking about the nature of Allah, the Most High 4.15.1 The Prophet - may Allah venerate him and give him peace said, People will keep wondering and asking each other until it is said: This is the creation of Allah, but who created Allah?' Whosoever finds anything like this, let him say, 'I believe in Allah and His messengers.' (Ibid., 140) *Chapter 4.16.0: Hypocrisy 4.16.1 (Nahlawi:) Hypocrisy is when a person's outward does not correspond to his inward, or his words to his deeds. Hypocrisy is of two kinds, hypocrisy in belief and hypocrisy in acts. Hypocrisy in belief is another name for concealed disbelief while outwardly professing Islam. It is the very worst form of disbelief. Allah, the Mighty and Majestic says, The hypocrites will be in the lowest place of the Fire, you will not find a helper for them. (Koran 4.145). Therefore it is understood that the hypocrisy of belief consigns its perpetrator to Hell forever. As for hypocrisy in act, it is that which does not concern one's faith. It is also termed spoken hypocrisy, and consists of saying what contradicts one's true state. It is one of the greatest of sins. It includes being two-faced, like the person who, when two people are at odds, speaks words to each that confirm their respective side, or tells each what the other has said, or endorses the enmity of each, praises each, and promises each to help against the other. This is hypocrisy and more. However, its blameworthiness applies only to worsening relations between people, for if done to settle their differences, it is praiseworthy. It is seldom that a person who visits leaders and important people is free of spoken hypocrisy. Someone told Ibn 'Umar (may Allah be well pleased with father and son), We visit our leaders and speak, but when we leave, we say something else. He replied, In the days of the Messenger of Allah - may Allah venerate him and give him peace - we considered this hypocrisy. 4.16.2 As for tareed (parsing between two meanings) those from whom one fears harm (mudara), it is permissible, being done to obviate the damage and evil anticipated from certain people, whether it be a ruler or someone else one has reason to fear (al-Durar al-mubaha (y-99), 116-18) . 4.17.1 (Nahlawi:) Compromising one's principles means religious careless weakness, such as not speaking out when observing acts of disobedience or unlawful things when one is able to change them without suffering harm. Such silence is unlawful. Its opposite is firmness in religion. Allah, the Most High says, .. striving for the Path of Allah and fearless of anyones blame. (Koran 5.54). And the Prophet - may Allah venerate him and give him peace - said, Speak the truth, even if bitter. However, when one's silence is to prevent damage to oneself or others, it is a permissible form of tareed (parsing between two meanings) those from whom one fears harm (mudara), and is even recommended in some cases when it results in being saved from injustice, or is a means to fulfill a right recognized by Sacred Law (ibid., 112-13). *Chapter 4.18.0: Ridicule and sarcasm 4.18.1 (Nahlawi:) Ridicule entails showing disdain, sarcasm, or contempt for another in a way that causes laughter, whether by mimicking another's words or actions, by a gesture or by allusion. It is unlawful. Allah, the Most High says: 1. As for those who taunt the believers who give charity voluntarily, and scoff at those who give according to their means, Allah will scoff at them. Theirs shall be a painful punishment. (Koran 9.79). 2. Believers, do not let people mock other people who may be better than themselves. Do not let women mock women, who may be better than themself. Do not find fault in one another, nor abuse one another with nicknames.. (Koran 49.11). The Prophet - may Allah venerate him and give him peace said, A gate in Paradise will open to one of those who mock people and a cry will be heard, Come here, come here, and he will come forward in concern and anxiety, but when he reaches it, it will close in front of him. And this will happen again and again, until the gate will open and the cry Come here, come here will be heard as before, but he will not approach because he knows it will only close in front of him. 4.18.2 Ridicule is only unlawful when it hurts others' feelings. As for someone who purposely makes himself a laughingstock, perhaps such a person enjoys it, and jokes about him are considered just humor. What is unlawful is the sarcasm that offends the person ridiculed, because of the insult and disdain involved, such as by laughing at his way of speaking, what he does, how he looks, or his physique because of a defect therein. To laugh at any of these is to commit ridicule that is unlawful (ibid., 126-27). *Chapter 4.19.0: Joking 4.19.1 (Nahlawi:) The necessary condition for the permissibility of joking is that it does not contain lies or cause fright to a Muslim or a non-Muslim citizen, because this hurts others, and we are forbidden to do so. 4.19.2 Excessive joking is blameworthy and forbidden, since it eliminates one's dignity and reserve, and creates resentment in certain situations and people. It also causes immoderate laughter, which kills the heart. The Prophet - may Allah venerate him and give him peace - said to this companions, Who will take these words and apply them, or knows someone who will? Abu Hurayra answered, I will, O Messenger of Allah, whereupon the Prophet - may Allah venerate him and give him peace - took his hand and enumerated five things saying: 1. Avoid the unlawful and you will be the most religious of people. 2. Be satisfied with what Allah has allotted you and you will be the richest of people. 3. Threat your neighbor well and you will be a believer. 4. Love for others what you love for yourself and you will be a Muslim. 5. Avoid excessive laughter, for too much laughter kills the heart. (al-Durar al-mubaha (y-99), 127-28) *Chapter 4.20.0: Picking apart anothers words 4.20.1 (Nahlawi:) Picking apart another's words consists of attacking another's speech by revealing the mistakes in it, whether its weak Arabic, meaning, or the intention of the speaker, as when one says, This is true, but you do not intend the truth by it. When such an attack involves no other motive than contempt for the other and displaying one's cleverness. It is unlawful. The Prophet - may Allah venerate him and give him peace said, Whosoever forgoes making a frivolous objection when he is in the wrong will have a home built for him on the edge of Paradise. Whosoever foregoes it when he is in the right will have a home built for him in the middle of Paradise. And whosoever improves his own character, will have a home built for him in the highest part of Paradise. When a believer hears something true, it befits him to accept it. If it is not true, but is unconnected with religious matters, he should remain silent, though if connected with religious matters it is obligatory to show that it is false and to condemn it if there is a chance that anyone will believe him, because this is forbidding the wrong. 4.20.2 Giving a positive interpretation to others' seeming mistakes Grand Shaykh Imam Nawawi (may Allah, the Most High have mercy on him) mentions, in the section of the introduction of the reference Sharh al-MuhaThThab the behavior of the teacher and the student. It also says that it is obligatory for a student to give a positive interpretation to every utterance of his brethren that seems to be wrong until he has exhausted seventy excuses. No one is incapable of this except one who is given little success. 4.20.3 Reading books above ones capacity to understand The Shaykh al-Akbar, that is Shaykh Muhyiddin ibn al-`Arabi, may Allah, the Most High bless him, writes in his letter about the spiritual station of annihilation in gnostic vision, When a book on a subject of which one has no knowledge falls into ones hand, and one has not studied it under a knowledgeable shaykh, who is a master of the subject, then he should do absolutely nothing with the book and return it to its giver. He should neither believe, disbelieve, nor discuss it at all. (ibid., 131-32). *Chapter 4.21.0: Learned disputation 4.21.1 (Nahlawi:) Disputation is what relates to clarifying various legal positions and making a case for them. When the intention behind the disputation is to embarrass one's opponent or display one's superiority, it is unlawful or. even according to some scholars, unbelief. However, when the disputation is intended to reveal the truth, as is rare, then it is permissible or even recommended. Allah, the Most High says, Dispute with them in the best manner.. (Koran 16.125). Baydawi says that the meaning of this is to disputation in a gentle, friendly manner using the simplest approach and most familiar premises, since this is more effective in cooling the opponents' vehemence and exposes their contentiousness. (ibid., 132) *Chapter 4.22.0: Arguing 4.22.1 Grand Shaykh Imam Nawawi said, Disputing is using wordy arguments in order that a person gains his object of wealth or otherwise. It is composed upfront or as a follow up tactic. If you say a person has to dispute in order to obtain his rights, then the right answer is that of Imam Ghazali, when he said, The certain condemnation of dispute applies only to those who argue with falsehood or without knowledge. Also considered is one who adds abuse to his unnecessary speech that to secure his rights. Or who is motivated to argue by nothing other than an obstinate desire to win or to overcome his opponent. As for someone who has been wronged and makes his case in a way compatible with the Sacred Law, without belligerence, excessiveness, or being troublesome, and neither intends to be obstinate or abusive, it is not unlawful. However, it is better to avoid it if there is any way to do so, because keeping one's tongue within the limits of fair play during the course of an argument is virtually impossible. Moreover, arguing produces rancor in hearts and causes animosity that can lead to actual hatred between two people, and can reach the stage when each becomes pleased when harm befalls the other and displeased when good befalls the other, and thereafter unleashes his tongue against the other's reputation. Whosoever argues runs the risk of these calamities. At a minimum, an argument preoccupies one's heart, and during the prayer one's thoughts turn to debate and argument. 4.22.2 A certain person remarked, I have not seen anything that impairs one's religion, diminishes one's respectability, ends one's happiness, or preoccupies one's heart like arguing. (al AThkar (y-102), 502-3). *Chapter 4.23.0: Asking about anothers mistakes 4.23.1 (Nahlawi:) It is forbidden to ask about another's errors and blunders in order to tell them they have made a mistake or to embarrass them, because it entails injury to another and belittling him in front of people. However, when one's asking about mistakes is to learn or teach, or to test or sharpen students' minds or make them reflect, then it is recommended and desirable, because it facilitates the comprehension of religious knowledge (al-Durar al-mubaha (y-99), 140). *Chapter 4.24.0: Searching out a persons faults 4.24.1 (Nahlawi:) Asking about and searching out the faults of others is spying, which Allah, the Most High has forbidden by saying, Believers, abstain from most suspicion. (Koran 49.12), which means looking for the shameful things in Muslims. The Prophet - may Allah venerate him and give him peace - said: 1. If you search for people's shameful points, you corrupt them... 2. O you have entered Islam with your tongues but in whose hearts faith has not entered, do not slander people, and do not seek out people's shameful points. Whosoever searches out the shameful points of his brother, Allah will search out his own shameful points, and if Allah searches out a person's shameful points, be sure that He will disgrace him even if he should remain in the middle of his house. (Ibid., 145) *Chapter 4.25.0: Displaying satisfaction at a fellow Muslims troubles 4.25.1 The Prophet - may Allah venerate him and give him peace - said, Do not show joy at the misfortune of your brother, lest Allah has mercy on him and afflicts you with misfortune. (al-AThkar (y-102), 474) *Chapter 4.26.0: Obscenity 4.26.1 The Prophet - may Allah venerate him and give him peace said, 1. A believer is not given to reviling, cursing, obscenity, or vulgarity. 2. Whatever contains vulgarity is made ugly by it, and whatever contains modesty is beautified by it. 4.26.2 Grand Shaykh Imam Nawawi said, Obscenity and vulgarity are forbidden, as is attested to by many well-known and rigorously authenticated (sahih) Prophetic quotations (Ahadiths). Obscenity means to express ugly or vulgar matters, in plain words, even if they are true and the speaker is being honest. Instead, one should express such matters by alluding to them in a polite way that nevertheless conveys what is meant, as is found in the Holy Koran and authentic noble Prophetic quotations (Ahadiths). Allah, the Most High says, 1. Permitted to you, on the night of the Fast, is the approach to your wives. (Koran 2.187). 2. How can you take it (the marriage dowry) back when you have reached one another (sexually) . (Koran 4.21). If you divorce them before you have touched them... (Koran 2.237). There are many Koranic verses and authentic Prophetic quotations (Ahadiths) that employ similar words. Scholars say that comprehensible allusions should be used for these and other matters one is hesitant to mention by name. For example, one alludes to sexual intercourse with ones wife as reaching one another, lovemaking, sleeping with, and so forth, and does not use explicit words such as copulate or the like. Similarly allude to urinating and voiding excrement as answering the call of nature, or going to the bathroom, and does not simply say defecate or urinate, and so forth. The same is true of mentioning personal blemishes such as leprosy, halitosis, underarm odor, and the like, which one should refer to by polite words that indicate what is meant. Other matters should be dealt with as in the above mentioned examples, all of which applies to cases in which there is no need to plainly refer to these things by name. When the need arises to explain or teach, and one fears that the listener may nor grasp one's allusion or may misunderstand the meaning, one should plainly say the name so that the correct meaning is understood. And this is how one should interpret the Prophetic quotations (Ahadiths) that have reached us which contain such straightforward expressions, as arising from the needs we have mentioned, because clear communication is more important than decorum. And Allah alone gives success (ibid., (y-102), 508-9). *Chapter 4.27.0 4.27.1 Severity in speech and harshness (Nahlawi:) Severity in speech and harshness is blameworthy when out of place. Their proper place being in forbidding the wrong, if gentleness and affability prove ineffective (dis: 11.5.5), as well as in imposing prescribed legal penalties, and in reprimanding or disciplining those who require it Allah, the Most High says: 1.... and be harsh with them (Koran 9.73). Let them find firmness in you (Koran 9.123). let no tenderness for them seize you if you believe in Allah and the Last Day . (Koran 24.2) 4.27.2 Other than in the above-mentioned cases, it is praiseworthy for one to use amiable words, have a cheerful expression, and to smile. The Prophet - may Allah venerate him and give him peace said, In Paradise there is a dwelling whose outside can be seen from inside.' Abu Malik Ash `ari asked, Whose shall it be, O Messenger of Allah?' And he replied, He whose speech is fair, who feeds others, and spends the night standing in prayer when people sleep. (al-Durar al-mubaha (y-99) m 144-45) *Chapter 4.28.0: Frightening or coercing a believer 4.28.1 (Nahlawi:) To make a believer fear other than disobedience or to coerce him to do something against his will, such as giving a gift, marrying, or selling something, - all this is hurtful to him, and hurting a believer is unlawful. The Prophet - may Allah venerate him and give him peace - said, On the Day of Judgement it is incumbent upon Allah as a fitting recompense for whosoever has frightened a believer, not to protect him from the terrors of that Day. Najm al-Ghazzi says in the book Husn al-tanabbuh, Among the works of the devil is frightening, annoying, or alarming a believer, all of which is unlawful. (ibid., 157-58). *Chapter 4.29.0: Rejecting a brothers excuse 4.29.1 The Prophet, may Allah venerate him and give him peace - said, When someone offers an excuse to his fellow Muslim and the latter does not accept it, his sin is like the crime of imposing taxes [dis: 10.32]. (Ibid 157) *Chapter 4.30.0: Driving away the poor, the weak, the orphan, or the beggar 4.30.1 Allah, the Most High says: 1. Do not oppress the orphan, nor drive away the one who asks. [dis: 4.39] (Koran 93.9-10). 2. Do not drive away those who call upon their Lord morning and evening, seeking only His Face. Nothing of their account falls upon you, and nothing of your account falls upon them, that you should drive them away and so become one of the harm-doers. (Koran 6.52). 3. and lower your wing unto the believers. (Koran 15.88). (al-AThkar (Y-102), 481-82) *Chapter 4.31.0: Disregarding ones father or mother 4.31.1 Grand Shaykh Imam Nawawi said, It is very sternly prohibited to putt off one's father or mother. Allah, the Most High says: Your Lord has ordered you to worship none except Him, and to be good to your parents. If either or both of them attain old age with you, do not say: Fie on you, nor rebuke them, but speak to them with words of respect. And lower to them the wing of humbleness out of mercy and say, My Lord, be merciful to them, as they raised me since I was little. (Koran 17.23-24). (Ibid.,509) *Chapter 4.32.0: Circumstances in which conversation is offensive In the Hanafis books on what is lawful and unlawful, offensive, when used without further qualification means unlawfully offensive (makruh tahriman), and its ruling is the same as the unlawful in the Shafi`i school. 4.32.1 Interrupting oneself or others (Nahlawi:) It is offensive to interrupt someone teaching Sacred Knowledge. Some scholars hold that to greet a group with As Salamu `alaykum when they are learning religious knowledge is a sin. It is also offensive to interrupt ones self when reciting the Koran, supplicating, explaining the Koran, teaching the Prophetic quotations (Ahadith), or to address people while doing so, for example, if one turns to someone and asks him to go buy some things needed at home. Conversation is offensive for anyone listening to a pious exhortation, or instruction, or in the presence of someone above his own level. It is also offensive for such a person to turn to look at something else, or to stir when there is no need. To do any of this is to be poorly mannered and shows lack of seriousness, unwise haste, and thoughtlessness. Rather, the one speaking should set forth what he means to say without bringing irrelevant process into his speech until finished, and the person addressed should heed the speaker, paying attention to him and listening until he finishes, without looking around, stirring, or talking; especially if the speaker is explaining the words of Allah, the Most High or His Messenger - may Allah venerate him and give him peace. However, one is excused if a pressing physical or religious need arises that there is no alternative but to fulfill the need, since necessity excuses one from any rule whatever. 4.32.2 Disrespect to those in authority It is offensive to go against the words of anyone with authority of the Sacred Law, or talk back, oppose, rebut, or disobey such a person in all things lawful. The prohibition applying to such people as a follower with his leader, a son with his parents, a student with his teacher, a wife with her husband, or an unlearned person with a scholar. All of this is very ugly behavior and deserves disciplinary action (9.17), since each of these is obligated to obey the one over them. 4.32.3 Talking about worldly matters in a mosque It is offensive to speak about permissible worldly matters in a mosque when there is no excuse. It is also said, and is a more reliable position, that it is not offensive, however, it is better not to indulge. (khilaf al-awla) 4.32.4 Speaking during the sermon of the Friday Prayer It is offensive to speak during the sermon on Friday, no matter whether it be to say Subhan Allah, the blessings on the Prophet - may Allah venerate him and give him peace , or to command the right or forbid what is wrong. The reason for the prohibition being that listening to the Friday prayer sermon is obligatory, as it takes the place of two units of prayer of the noon prayer, therefore things offensive during the prayer are offensive while listening to the sermon. The Prophet - may Allah venerate him and give him peace , said, When the imam is giving the sermon on Friday, and you tell your companion to listen, you have made an impertinent remark. 4.32.5 Speaking when the Koran is being recited It is offensive to speak when the Koran is being audibly recited, for listening to it and heeding it are absolutely obligatory no matter whether one is performing the prayer or not, and whether one comprehends it or not. Allah, the Most High says, When the Koran is recited, listen to it in silence in order that Allah has mercy upon you. (Koran 7.204). 4.32.6 Speaking without need to a member of the opposite sex It is offensive for a male to speak without need to a young woman who is not a member of his unmarriageable kin (17.6.1). He should not say, Arhamkum Allah (may Allah have mercy on you) if she sneezes, or greet her with, As-Salamu `alaykum, (which is unlawful in the Shafi`i school) nor return her Salams (which is offensive for Shafi`is), rather he should say such things to himself. The same applies to young women who are not a member of her unmarriageable kin (17.6.2). The prohibition of these is due to the Prophet - may Allah venerate him and give him peace saying, The adultery of the tongue is speech. 4.32.7 Speaking when lovemaking or in the lavatory It is offensive to speak while lovemaking, or when answering the call of nature. It is offensive to laugh in circumstances in which speaking is offensive. 4.32.8 Speaking after dawn before the Dawn Prayer It is offensive to speak of worldly things between dawn and performing the dawn prayer (subh). Some hold this extends until sunrise (al-Durar al-mubaha (y-99), 145-49). 4.32.9 Conversation after performing the Night Prayer (`Isha) Grand Shaykh Imam Nawawi said, It is offensive for someone who has prayed the night prayer (`isha) to converse about things permitted at other times. Discourse that is unlawful or offensive at other times is even more sternly prohibited or offensive at this time. As for conversation about what is good, such as teaching Sacred Knowledge, relating the words of the pious, describing noble qualities, or speaking to one's guest, none of these is offensive, but rather they are commendable (al-AThkar (y-102), 504). *Chapter 4.33.0: People to whom it is offensive to greet with Salams 4.33.1 (Nahlawi:) It is offensive (4.32.0) to greet with as-Salamu `alaykum anyone who is: 1. performing the prayer, reciting the Koran invoking Allah (Thikr), reading Prophetic quotations (Ahadiths) to others, giving the Friday prayer sermon (khutba), or listening to any of these; 2. a student of jurisprudence repeating a lesson over to himself to facilitate memorizing it, someone informing ordinary people of legal rulings, or anyone engaged in a lesson of Sacred Knowledge; 3. giving the call to prayer or call to commence (iqama); 4. teaching; 5. seated waiting for the prayer, or saying Subhan Allah, (Exalted is Allah); 6. eating; 7. a corrupt person who does not conceal his acts of disobedience; 8. a young lady who is not a member of one's unmarriageable kin (dis: 4.32.6); 9. someone who plays games that are not permissible (dis: 16.29.5), slanders others, sings, an aged man who lies, addicted to profitless conversation, reviles others, or looks at women's faces, all of whom are offensive to greet unless their repentance from these things is known; 10. someone who is enjoying his wife, whose nakedness is exposed, who is relieving himself, drowsy, asleep, or someone who is in a bathroom. 4.33.2 Responding to greeting (Salams): It is not obligatory to respond to someone's Salams in circumstances where greeting is uncalled for, except for a corrupt person, whose greeting (Salams) is obligatory to return (to guide him or avoid his harm). It is not obligatory to answer the Salams of someone who is either a child, intoxicated, or insane. Nawawi (may Allah, the Most High have mercy on him) says in his commentary on Sahih Muslim, Scholars disagree about greeting non-Muslims with as-Salamu `alaykum or returning their Salams. We hold that it is unlawful to say it to them first, though is obligatory to return their greetings by saying wa `alaykum (and upon you), or simply, Alaykum. Other scholars hold it is permissible to greet them first with as-Salamu `alaykum' (al-Durar al-mubaha (y-99), 150151). *Chapter 4.34.0: Boasting 4.34.1 Allah, the Most High says, Do not praise yourself. Allah knows the cautious.' (Koran 53.32) 4.34.2 The Prophet - may Allah venerate him and give him peace - said, Allah has informed me that you should be humble towards each other in a way that no one transgresses against or exalts himself above another. (al-AThkar (y-102), 473-74) *Chapter 4.35.0: Revealing ones sins to others 4.35.1 The Prophet - may Allah venerate him and give him peace said, All of my nation shall be pardoned, except those who blatantly commit sins. Blatantly committing includes a man who does something shameful at night, and when morning comes, and after Allah has hidden his act, says, So-and-so, last night I did such and such'. His Lord concealed it for him at night, but in the morning he removes the cover with which Allah had concealed his sin for him. 4.35.2 Grand Shaykh Imam Nawawi said, It is offensive for a person who has been afflicted with an act of disobedience or the like to inform another of it. Instead, one should repent to Allah, the Most High by desisting from it immediately, regretting what one has done, and firmly resolving never to do its like again. [Darwish added, the above is the spirit of the advice that the Prophet gave to the companion by saying, Say, Allah is my Lord, and be straight, when the companion asked for a simple methodology and advice.] These three things are the integrals of repentance, which is not valid without them. There is no harm in telling about a sin to one's shaykh or another person who may be expected to teach one how to desist from the act or refrain from similar acts, or appraise one of the causes that led to it, or pray for one, and so forth. If such is the case, informing such people is commendable. It is only offensive to do so when no such interest can be served (ibid., 498). *Chapter 4.36.0: Revealing a secret 4.36.1 The Prophet - may Allah venerate him and give him peace - said, When a man says something, then glances right or left, his words are a confidence to be kept.' (Ibid., 507) 4.36.2 (Nahlawi:) Telling a secret means to inform others of a remark, action, or state which one learns of from someone who wants it to remain hidden, no matter whether it is good or bad. This is hurting him, and hurting others is unlawful. Whenever people meet, it is obligatory to keep secret any act that occurs, any words spoke, or any state attributable to someone, when these concern something one would normally wish to remain confidential, while not being unlawful. If unlawful, then: 1. If it is against Allah, the Most High alone and does not involve legal measures such as prescribed legal penalties or disciplinary action (9.17), then it must be kept secret. 2. If it involves legal measures, as do fornication (dis: 9.12) and drinking (9.16), then one has a choice between revealing it or not, though it is superior to conceal it. 3. if it involves another person's rights, then if concealing it entails harm to anyone, or if it concerns prescribed legal measures such as retaliation for an injury or death (9.3), or covering the cost of an article destroyed through negligence, then if the person whose rights have been infringed is ignorant of it, there is an obligation to make the matter known, and must testify to it if asked. 5. If it involves another's rights, but concealing it does not entail harm to anyone and it does not concern prescribed legal measures, or it entails one of these two, but the person concerned already knows of it through another, and one has not been asked to testify about it, then one is obligated to conceal the matter. (al-Durar al-mubaha (Y-99), 134) *Chapter 4.37.0: Alienating the members of a persons family 4.37.1 Grand Shaykh Imam Nawawi said, It is unlawful for a person to mention anything to another's servant, wife, son, and so forth that could alienate them from him, unless one is commanding the right or forbidding the wrong. The Prophet - may Allah venerate him and give him peace - said, He who alienates a person's wife or servant from him is not of us. (al-AThkar (Y-102), 498) *Chapter 4.38.0: Cursing 4.38.1 The prohibition of cursing others Grand Shaykh Imam Nawawi said, By the unanimous consensus of all Muslims, cursing an upright Muslim is unlawful. The Prophet - may Allah venerate him and give him peace - said, Cursing a believer is like killing him. 4.38.2 The permissibility of cursing those who commit disobedience when they are not personally identified or known It is permissible, but not rewarded by Allah, to curse those who possess blameworthy characteristics, such as by saying, Allah curse oppressors, Allah curse the corrupt, Allah curse makers of images/statues, and so forth. Well-known and rigorously authenticated (sahih) Prophetic quotations (Ahadiths) verify that the Prophet - may Allah venerate him and give him peace - said: Allah cursed the wig wearer and its implanter. Allah cursed the consumer of usury. Cursed are the image/statue formers Allah cursed whosoever changes the perimeters of land. all of these being found in Bukhari, Muslim, or both. As for cursing a particular person who commits an act of disobedience, such as an oppressor, adulterer, maker of images/statues, thief, or one who consumes usury, the evidence in the Prophetic Quotations (Ahadiths) suggest it is not unlawful, Al Ghazali indicates that it is unlawful unless the person cursed is someone we know that died in a state of unbelief, such as Abu Lahab, Abu Jahl, Pharaoh, Haman, and their like. This, as Al Ghazali notes, is because to curse means to distance another from the mercy of Allah, the Most High, while we do not know how a particular corrupt person or non-Muslim will end his life. As for those the Prophet - may Allah venerate him and give him peace - personally cursed, it was because he knew they would die in unbelief. Praying that evil befalls a person is similar to cursing, even when against a tyrant, such as saying, May Allah not heal him, May Allah not keep him safe, and similar remarks, all of which are blameworthy. And likewise for cursing any animals or inanimate objects whatever - all this is objectionable, meaning offensive. (al-AThkar (Y-102), 476-80) *Chapter 4.39.0: Begging 4.39.1 (Nahlawi:) Unless there is a necessity it is unlawful to ask for money or other worldly advantage. The Prophet - may Allah venerate him and give him peace - said, One of you keeps begging until when he meets Allah, the Most High, there is not a piece of flesh left on his face. The interpretation of this refers to anyone who asks when it is not permissible. The degree of necessity that permits begging is when one is unable to earn a living due to illness or weakness and does not have enough food to last one day (al-Durar al-mubaha (y-99), 139). *Chapter 4.40.0: Music, song and dance 4.40.1 Musical instruments (Ibn Hajar Haytami:) As for the condemnation of musical instruments, flutes, strings, and the like by the Prophet, may Allah venerate him and give him peace , of whom Allah says, nor does he speak out of desire, Indeed it is not except a Revelation which is revealed. (Koran 53.3-4), let those who refuse to obey him beware lest calamity strike them, or a painful punishment. The Prophet - may Allah venerate him and give him peace - said: 1. Allah, the Mighty and Majestic sent me as a guidance and mercy to believers and commanded me to do away with musical instruments, flutes, strings, crucifixes, and the affairs of the pre-Islamic period of ignorance. 2. On the Day of Resurrection, Allah will pour molten lead into the ears of whosoever sits listening to a songstress. 3. Song causes hypocrisy grow in the heart as water does herbage. 4. This nation will experience the swallowing up of some people by the earth, transformation of some into animals, and being rained upon with stones. Someone asked, When will this be, O Messenger of Allah? and he said, When songstresses and musical instruments appear and wine is held to be lawful. There will be peoples of my nation who will hold fornication, silk, wine, and musical instruments to be lawful.... All of this is explicit and compelling textual evidence that musical instruments of all types are unlawful (Kaff al-ra`a' `an muharramat al-lahw wa al-sama` (y-49), 2.269-70). 4.40.2 Grand Shaykh Imam Nawawi said, It is unlawful to use musical instruments such as those which drinkers are known for, like the mandolin, lute, cymbals and flute-or to listen to them. It is permissible to play the tambourine at weddings, circumcisions, and other times, even if it has bells on its sides. However, beating the kuba, a long drum with a narrow middle, is unlawful. (Mughni al-muhtaj ila ma`rifa ma`ani alfaz al-Minhaj (y-73) m, 4.429-30). 4.40.3 Singing unaccompanied by musical instruments (Ibn Hajar Haytami:) As for listening to singing that is not accompanied by instruments, one should know that singing or listening to singing is offensive except under the circumstances mentioned below. Some scholars hold that singing is Prophetic practice at weddings and the like, and of our Imams, Ghazali and `Izzi ibn `Abd al-Salam say that it is Prophetic practice if it moves one to a noble state of mind that makes one remember the Everlasting life. It is clear from this that all poetry, which encourages good deeds, wisdom, noble qualities, abstinence from worldly things, or similar pious traits, such as urging one to obey Allah, follow the Prophetic practice, or shun disobedience, is Prophetic practice to either write, sing, or listen to, as more than one of our Imams have stated it is obvious, since using a means to do good is itself doing good. (kaff al-ra`a` ` an muhar-ramat al-lahw wa al-sama` (y-49), 2.273). 4.40.4 Dance Imam Nawawi said, It is not prohibited to dance. Muhammad Shirbini Khatib commented, It is not unlawful to dance because it is only motions made while standing or bowing. Furani, and others have expressly stated that it is not offensive, but rather it is permissible. In the references of Bukhari and Muslim it is reported in a Prophetic quotation (Ahadith) that the Prophet, may Allah venerate him and give him peace - stood before Lady Ayesha, may Allah be well pleased with her, to screen her from being viewed so that she might observe the Abyssinians sporting and dancing. Languid dancing, like the movements of the effeminate is prohibited. (Mughni al-muhtaj ila ma`rifa ma`ani alfaz al Minhaj (y-73), 4.430).

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