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O Beloved Youth! Let’s Contemplate Before Speaking

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

Our Salafus Saaleh Were Very Conscious of The Fact That The Tongue is One of Allaah’s Great Blessings

Imaam Fudayl Ibn Iyaad [may Allaah have mercy upon him] once cried when he read Allaah’s statement: [أَلَمۡ نَجۡعَل لَّهُ ۥ عَيۡنَيۡنِ- Have We not made for him (i.e. the human) a pair of eyes?][ وَلِسَانً۬ا وَشَفَتَيۡنِ -And a tongue and a pair of lips?]; then he was asked why he cried, so he said, “Have you spent a night really thanking Allaah (for giving) you two eyes by way of which you can see and a tongue by way of which you speak?!”. (1)


Our Statements Are Recorded

Allaah [The Exalted] said:

وَلَقَدۡ خَلَقۡنَا ٱلۡإِنسَـٰنَ وَنَعۡلَمُ مَا تُوَسۡوِسُ بِهِۦ نَفۡسُهُ ۥ‌ۖ وَنَحۡنُ أَقۡرَبُ إِلَيۡهِ مِنۡ حَبۡلِ ٱلۡوَرِيدِ
إِذۡ يَتَلَقَّى ٱلۡمُتَلَقِّيَانِ عَنِ ٱلۡيَمِينِ وَعَنِ ٱلشِّمَالِ قَعِيدٌ۬
مَّا يَلۡفِظُ مِن قَوۡلٍ إِلَّا لَدَيۡهِ رَقِيبٌ عَتِيدٌ۬

And indeed We have created man, and We know what his ownself whispers to him. And We are nearer to him than his jugular vein (by Our Knowledge). (Remember!) that the two receivers (recording angels) receive (each human being after he or she has attained the age of puberty), one sitting on the right and one on the left (to note his or her actions). Not a word does he (or she) utter, but there is a watcher by him ready (to record it). [Surah Qaaf. Aayaat 16-18]


Let’s Carefully Consider Whatever We Say About Others Lest It Leads Us to Allaah’s Anger

Allaah [The Exalted] said:

إِنَّ ٱلَّذِينَ جَآءُو بِٱلۡإِفۡكِ عُصۡبَةٌ۬ مِّنكُمۡ‌ۚ لَا تَحۡسَبُوهُ شَرًّ۬ا لَّكُم‌ۖ بَلۡ هُوَ خَيۡرٌ۬ لَّكُمۡ‌ۚ لِكُلِّ ٱمۡرِىٍٕ۬ مِّنۡہُم مَّا ٱكۡتَسَبَ مِنَ ٱلۡإِثۡمِ‌ۚ وَٱلَّذِى تَوَلَّىٰ كِبۡرَهُ ۥ مِنۡہُمۡ لَهُ ۥ عَذَابٌ عَظِيمٌ۬
لَّوۡلَآ إِذۡ سَمِعۡتُمُوهُ ظَنَّ ٱلۡمُؤۡمِنُونَ وَٱلۡمُؤۡمِنَـٰتُ بِأَنفُسِہِمۡ خَيۡرً۬ا وَقَالُواْ هَـٰذَآ إِفۡكٌ۬ مُّبِينٌ۬
لَّوۡلَا جَآءُو عَلَيۡهِ بِأَرۡبَعَةِ شُہَدَآءَ‌ۚ فَإِذۡ لَمۡ يَأۡتُواْ بِٱلشُّہَدَآءِ فَأُوْلَـٰٓٮِٕكَ عِندَ ٱللَّهِ هُمُ ٱلۡكَـٰذِبُونَ
وَلَوۡلَا فَضۡلُ ٱللَّهِ عَلَيۡكُمۡ وَرَحۡمَتُهُ ۥ فِى ٱلدُّنۡيَا وَٱلۡأَخِرَةِ لَمَسَّكُمۡ فِى مَآ أَفَضۡتُمۡ فِيهِ عَذَابٌ عَظِيمٌ
إِذۡ تَلَقَّوۡنَهُ ۥ بِأَلۡسِنَتِكُمۡ وَتَقُولُونَ بِأَفۡوَاهِكُم مَّا لَيۡسَ لَكُم بِهِۦ عِلۡمٌ۬ وَتَحۡسَبُونَهُ ۥ هَيِّنً۬ا وَهُوَ عِندَ ٱللَّهِ عَظِيمٌ۬
وَلَوۡلَآ إِذۡ سَمِعۡتُمُوهُ قُلۡتُم مَّا يَكُونُ لَنَآ أَن نَّتَڪَلَّمَ بِہَـٰذَا سُبۡحَـٰنَكَ هَـٰذَا بُہۡتَـٰنٌ عَظِيمٌ۬
يَعِظُكُمُ ٱللَّهُ أَن تَعُودُواْ لِمِثۡلِهِۦۤ أَبَدًا إِن كُنتُم مُّؤۡمِنِينَ
وَيُبَيِّنُ ٱللَّهُ لَكُمُ ٱلۡأَيَـٰتِ‌ۚ وَٱللَّهُ عَلِيمٌ حَكِيمٌ

Verily! Those who brought forth the slander (against ‘Aishah (may Allah be pleased with her) the wife of the Prophet are a group among you. Consider it not a bad thing for you. Nay, it is good for you. Unto every man among them will be paid that which he had earned of the sin, and as for him among them who had the greater share therein, his will be a great torment. Why then, did not the believers, men and women, when you heard it (the slander) think good of their own people and say: “This (charge) is an obvious lie?” Why did they not produce four witnesses? Since they (the slanderers) have not produced witnesses! Then with Allah they are the liars. Had it not been for the Grace of Allah and His Mercy unto you in this world and in the Hereafter, a great torment would have touched you for that whereof you had spoken. When you were propagating it with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great. And why did you not, when you heard it, say? “It is not right for us to speak of this. Glory be to You (O Allah) this is a great lie.” Allah forbids you from it and warns you not to repeat the like of it forever, if you are believers. And Allah makes the Ayat (proofs, evidences, verses, lessons, signs, revelations, etc.) plain to you, and Allah is All-Knowing, All-Wise. [Surah An-Noor. Aayaat 11-18]


The Honour of a Muslim is a Mighty Affair

Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “Verily, the worst act of usury is to attack the honour of a Muslim without a just cause”. (2)

“Verily, the worst act of usury is to attack the honour of a Muslim”– Meaning, the greater in evil and the more severely prohibited is to unleash the tongue against the honour of a Muslim by belittling him, behaving arrogantly towards him and speaking ill against him by way of slander or verbal abuse. This becomes more severe in prohibition because honour is more noble than one’s self and wealth. “Without a just cause”-Meaning, this shows that there are cases in which one is allowed to speak about someone, saying, “Such and such is an oppressor or transgressor”, or making a mention of an innovator and an open sinner with the intention to issue warning. (3) This (i.e. violating the honour of a Muslim) has been referred to as usury because the transgressor establishes his honour and then goes beyond it, so it is as if he has added an increase that encroaches the boundaries in relation to the honour of a Muslim which is more valuable than his wealth. At-Teebee [may Allaah have mercy upon him,] said, “Honour is included in the types of wealth from the angle of emphasis, usury is categorized into one that is customary and it is what is taken as an addition from debtors, and that which is not customary such as a person attacking the honour of someone with his tongue. Al-Qaadhee [may Allaah have mercy upon him] said, ‘Attacking a Muslim’s honour is to deal with him more than what he deserves of that which is to be said about him, or more than what is allowed to say about him, and this is why it is likened to usury and considered one of its types. Then it is considered worse because it contains more harm and severer in corruption’”. (4) Shaikhul Islaam Ibn Taymiyyah [may Allaah have mercy upon him] said, “Lying against an individual is absolutely forbidden- whether the man (i.e. the one lied against) is a Muslim or a disbeliever, righteous or a wicked sinner; but fabricating lies against a believer is more severe. (5)

The Prophet [peace and blessings of Allaah be upon him] said, “Whoever accuses a believer of something that is not true, Allaah will make him dwell in flowing pus on the Day of Judgement”. (5.1)


Let’s Beware of Unjustified Evil Suspicion Because It Can Lead to False Speech

Allaah [The Most High] said:
يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنْ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

O you who believe! Avoid much suspicions, indeed some suspicions are sins. [Surah Al-Hujuraat. Aayah 12]

Imaam As-Sa’di [may Allaah have mercy upon him] said, “Allaah [The Most High] has forbidden much evil suspicion towards the believers, because some suspicions are sins. And that is like the suspicion devoid of reality and factual evidence, and like the suspicion accompanied by much forbidden speech and action, for indeed the settlement of evil suspicion in the heart does not restrict the one [in whose heart is that evil suspicion] only to that; rather, he does not cease until he utters and does that which is not permissible”. (6)

Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] said: Not every suspicion is a sin and there is no harm regarding the suspicion that is based on clear indications regarding the validity of an affair. As for mere assumption, it is not permissible. For example, if a man – who is known to be upright – is seen with a woman by another man, then it not permissible to accuse him that the woman he is seen with is a stranger [who he should not be with], because this is the type of suspicion that is tantamount to sin. But if this suspicion is based on a reason found in the Islamic legislation, then there is no harm to harbour such suspicion. (6.1)

Imaam Ibnul Qayyim [may Allaah have mercy upon him] stated, “Disobedience appears agreeable to a human being, such as through Gheebah (backbiting), Nameemah (tale carrying), argumentation and self-praise – whether uttered blatantly or indirectly; verbally abusing the one you hate, praising the one you love and what is similar to that. An intense urge agrees with (the soul’s desire), then it becomes easy for the tongue to move and thus one’s patience weakens, so due to this the Messenger [peace and blessings of Allaah be upon him] said to Mu’aadh [may allaah be pleased with him], “Restrain your tongue”. Mu’aadh said, “O Messenger of Allaah! Will we be held accountable for what we say?” He said, “May your mother be bereaved of you, O Mu’aadh! Is there anything that topples people on their faces – or he said on their noses into the fire- other than the harvest of their tongues?!” (7) Regarding the statement, “May your mother be bereaved of you, O Mu’aadh!” The Arabs used this statement for the purpose of persuasion and exhortation, and they did not intend its apparent meaning, which is “May his mother lose him”, rather what is intended is persuasion and exhortation. (8)


Let’s ask Allaah For Self-restraint When Angry 

In a supplication, the Prophet [peace and blessings of Allaah be upon him] said:

[وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ – And I ask you (to make me utter) a statement of truth in times of contentment and anger] – Meaning, enable me to speak the truth in times of contentment and anger. Speaking truth in times of anger is a noble and mighty affair, for indeed anger leads a person to say that which is opposite of truth and something other than justice. Indeed, Allaah praised his servants – those who pardon when angered and their anger does not lead them to transgression and aggression. Allaah [The Most High] said: [وَإِذَا مَا غَضِبُوا هُمْ يَغْفِرُونَ – And when they are angry, they forgive]. [Surah Ash-Shooraa. Aayah 37]

The one who does not utter- in times of anger- except the truth, then indeed this is proof regarding his strong Eemaan and that he has control over his soul’s [desires]. In a hadeeth the Prophet said, “The strong one [i.e. the one who is more worthy to be described as a strong person] is not the one who [overcomes the people in] wrestling, rather the strong person is the one who restrains his himself when angry. (9)

Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “When the son of Adam wakes up in the morning, all the limbs humble themselves before the tongue and say, ‘Fear Allaah for our sake, because we are with you; if you are upright, we will be upright; and if you are crooked, we will become crooked”. (10) Allaah’s Messenger [peace and blessings of Allaah be upon him] also said, “Whoever can guarantee (the chastity of) what is between his two jaw bones and what is between his two legs (i.e. his mouth, his tongue and his private parts), I guarantee Paradise for him”. (11) Imaam Abdul-Azeez Bin Baaz [may Allaah have mercy upon him] said, “This requires two affairs; a lot of remembrance (of Allaah) and keeping away from gatherings of heedlessness and doubts, and (keeping away from) that which will result in fornication and nonsense speech”. (12)

Abdullah Bin Mas’ood [may Allaah be pleased with him] said that the Prophet [peace and blessings of Allaah be upon him] said, “Be shy of Allaah (in a manner) that shyness should be”. So they (i.e. the companions of the Prophet) said, “We do feel of Allaah, and all praise and thanks be to Allaah”. The prophet said, “It is not like that; rather the one who is truly shy of Allaah, let him safeguard his head and what it carries; safeguards the stomach and what it carries; remembers death and affliction. And he who wants the Hereafter should do away with the adornments of this life, then indeed he is truly shy of Allaah [The Mighty and Majestic]”. Al-Mubaarakfooree said, “Meaning, safeguard the head by refraining from utilising it in disobedience to Allaah – that you do not make prostrate to other than Allaah and refrain from showoff whilst praying. Neither lower your head (in humility) for other than the sake of Allaah nor raise it out of pride. And with regards to what the head carries, such as the tongue, the eyes and the ears, do not utilise them for Haraam”. (13)


Let’s Contemplate Before Speaking Lest We Speak About Something That Does Not Concern Us

Abu Hurairah [may Allaah be pleased with him] that Allaah’s Messenger [peace and blessings of Allaah be upon him] said, “From the perfection of a person’s Islam is to leave that which is of no concern to him”. [Tirmidhi]

Abdur-Rahmaan Al-Umari [may Allaah have mercy upon him] said: “If a servant of Allaah is one who keeps away from the doubtful matters due fear of falling into the forbidden and ruining one’s hereafter, he will abandon what does not concern him and will concern himself with what concerns him.” (14)

Fudayl Ibn Iyaad [may Allaah have mercy upon him] said: “The people claim that keeping away from the doubtful matters out of fear of falling into the forbidden is very difficult, but I do not come across two affairs, except that I select the affair that is more difficult for me (to abandon); therefore, leave what makes you doubtful for what is not doubtful”. (15)

Hassaan Bin Abee Sinaan [may allaah have mercy upon him] said: “There is not anything easier than keeping away from the doubtful matters due to fear of falling into what is forbidden. When you are doubt about something, leave it”. (16)

Some of the people of knowledge and understanding said: “When you speak, remember that Allaah hears you; and when you keep quiet, then remember that He sees you.” (17)

Umar Bin Abdul Azeez [may Allaah have mercy upon him] said: “Whoever makes his speech reckon with his actions, then his speech in that which does not concern him will be little.” (18)

Imaam Ibn Qudaamah Al-Maqdisee [may Allaah have mercy upon him] said: Know that whoever is acquainted with the worth of his era and that it is his main capital, he will not seek an understanding except in what is beneficial. This acquaintance obligates restraining one’s tongue from speaking about that which does not concern him, for indeed the one who abandons the remembrance of Allaah (The Most High) and busies himself with what does not concern him, then he is like one who is able to get hold of a gem but exchanges it for a clod of earth. This is a loss of one’s lifespan. (19)


Let’s Be Cautious About Speaking Without Detail In An Affair That Requires Detail

Imaam Ibnul Qayyim said, “It is obligated on you to give detail and make a distinction, because unrestricted and general [statements] without clarification has indeed corrupted this existence [i.e. the world], and misguided the intellects and views [of the people] in every era”. Al-Allaamah Saaleh Al-Fawzaan said, “There has to be detail explanation. The one who is not proficient in giving detail should keep quiet, because benefit is not acquired from his speech. And every time error occurs, its cause is due to an absence of detail explanation regarding truth and falsehood. There has to be detail explanation and distinction and not to mix up [affairs]. Indeed, it may be that there is something of truth and falsehood in an opponent’s statement, so all of it is neither deemed to be false nor truth; rather there has to be a distinction between its truth and falsehood. All of it is neither rejected nor accepted; rather a distinction is made regarding the truth and what is correct and the falsehood and error in it. And if you are not proficient in giving detail, then you should not enter into this field”. (20)


We ask Allaah to Protect Us From Mixing Truth With Falsehood

Allaah [The Most High] said: [وَلَا تَلْبِسُوا الْحَقَّ بِالْبَاطِلِ وَتَكْتُمُوا الْحَقَّ وَأَنتُمْ تَعْلَمُونَ – And mix not truth with falsehood, nor conceal the truth while you know (the truth)].

Imaam Ibnul Qayyim [may Allaah have mercy upon him] said: Allaah forbade us from mixing truth with falsehood, and thus leading to concealment of the truth. Mixing truth with false is by mixing the two until one of them is confused for the other. This is forgery and deceit by way of which what is made apparent is the opposite of what it is in reality. Likewise, when truth is confounded with falsehood, the culprit manifests falsehood in the image of truth and speaks with a statement that carries two meanings- a correct meaning and false meaning, so the listener is under the illusion that the speaker intends the correct meaning, whilst he intends the corrupt meaning. (21)


Let’s Strive to Engage The Tongue In What Is Superior or at Least Something Within The Boundaries of Halaal and Haraam

The Prophet [peace and blessings of Allaah be upon him] said, “Whoever believes in Allah and the Last Day, should not hurt his neighbor and whoever believes in Allah and the Last Day, should serve his guest generously and whoever believes in Allah and the Last Day, should utter what is good or keep silent.” (22)


Let’s Not Be Quarrelsome

The Messenger [peace and blessings of Allaah be upon him] said, “The most hated of men in the sight of Allaah is the one who is most quarrelsome”.

Al-Allaamah Zayd Bin Haadi Al-Mad’khali [may Allaah preserve him] stated: A warning against (blameworthy) argumentation, falling into wicked behaviour and its severe [consequences], especially if the argumentation is based on falsehood. As for when it is based on truth, there is nothing wrong with that for the one who has a right to do so; but he should be just in his argument so that he does not enter into oppression or error, and Allaah knows best.

The hadeeth is related to warning against lying during argumentation- [a warning against] bringing falsehood and adorned speech into it until one change falsehood into truth and truth into falsehood – not bothered about making an oath, lying or giving false witness. All this occurs from a person who is extremely quarrelsome, goes into excess in the affair and does not feel shy in the presence of Allaah- neither fears punishment in this life nor in the next life.

And when it is the case that the extremely quarrelsome person is blameworthy, then indeed the person who has good conduct – if entitled to something – during an argument and other affairs, he will not utter except truth, and will not seek after anything except the truth- neither lies nor deceives the Sharee’ah judge. This is from the characteristics of the people of Eemaan – those whom Allaah praised in the Qur’aan and the Prophet [peace and blessings of Allaah be upon him] praised them in the the pure Sunnah. (22.1)

The Messenger [peace and blessing of Allaah be upon him] said, “Indeed, Allaah hates the eloquent one among men who moves his tongue round (within his teeth), as cattle do”. (22.2) Al-Allaamah Abdul Muhsin Al-Abbaad [may Allaah preserve him] said: The person intended in this hadeeth is the one who speaks eloquently, while using obscure or ambiguous language, immerses himself in speech and burdens himself. He burdens himself in speech and thus utters something blameworthy. However, if this [eloquence] is not done by way of burdening oneself in speech, such as the one whom Allaah has granted eloquence and he utilises it in his speech in order to clarify the truth, then this is not blameworthy. Allaah hates the person who speaks eloquently and utters that which is blameworthy due to deliberately utilising obscure, ambiguous and burdensome speech. This person is likened to a cow that moves its tongue round [among its teeth] when eating. It is said that a cow is not like other animals-because other animals use their teeth but a cow uses its tongue. This hadeeth forbids the likes of this action [i.e. eloquent burdensome speech] and the one who does so is hated by Allaah. (22.3)


A Beautiful Example In Prophet Musa Who Supplicated For An Improvement In His Speech to Convey Truth

Allaah [The Exalted] informed us about noble Prophet Musa [peace be upon him] that he supplicated saying, [وَٱحۡلُلۡ عُقۡدَةً۬ مِّن لِّسَانِى – And make loose the knot (the defect) from my tongue, (i.e. remove the incorrectness from my speech) [That occurred as a result of a brand of fire which Musa (Moses) put in his mouth when he was an infant]; [يَفۡقَهُواْ قَوۡلِى – That they understand my speech].

Imaam As-Sadi [may Allaah have mercy upon him] stated: Musa [peace be upon him] used to suffer from a speech impediment and it was difficult to understand his speech as the Mufassiroon have stated, just as Allaah [The Most High] said in another Aayah that Moosaa [alayhis-salaam] said: [وَأَخِى هَـٰرُونُ هُوَ أَفۡصَحُ مِنِّى لِسَانً۬ا– And my brother Haaroon (Aaron) he is more eloquent in speech than me]. Therefore, Moosaa [alayhis-salaam] asked Allaah [The Most High] to remove the speech impediment in order that what he says can be understood and the people he speaks to can clearly grasp what is intended by his speech.

[وَٱجۡعَل لِّى وَزِيرً۬ا مِّنۡ أَهۡلِى – And appoint for me a helper from my family];[ هَـٰرُونَ أَخِى- Haaroon (Aaron), my brother]; [ٱشۡدُدۡ بِهِۦۤ أَزۡرِى Increase my strength with him]-Meaning: To be my helper and my assistant in delivering the message to those whom you have sent me to deliver your message, just as Allaah [The Most High] said in another Aayah: [سَنَشُدُّ عَضُدَكَ بِأَخِيكَ وَنَجۡعَلُ لَكُمَا سُلۡطَـٰنً۬ا – We will strengthen your arm through your brother, and give you both power]. [وَأَشۡرِكۡهُ فِىٓ أَمۡرِى – And let him share my task]- Meaning: Grant him prophet-hood and make him a Messenger, just as you have made me a Prophet and a Messenger. (23)

Ibnul Akwaa [may Allaah have mercy upon him] came to Rabee Bin Khuthaym [may Allaah have mercy upon him] and said, “Refer me to one who is better than you”. He (Rabee) said, “The one whose speech is a reminder for himself, his silence is (so that he can) think and his destination (in the Aakhirah is a reason) for reflection. He (i.e. this type of person) is better than me”. (24)


Defend The Honour of Innocent People With Wisdom and Knowledge

Abu Darda reported [may Allaah be pleased with him] narrated that the Prophet [peace and blessings of Allaah be upon him] said, “Whoever defends the honour of his brother, Allah will defend his face from the Hellfire on the Day of Resurrection”. [Saheeh at-Tirmidhee. Number 1931]

The Messenger [peace and blessings of Allaah be upon him] even defended Al-Qaswa – his She-camel. [Al-Bukhaari 2731] Imaam Muhammad Ibn Saaleh Al-Uthaymeen [may Allaah have mercy upon him] stated: [paraphrasing]:

إن البهائم تمدح على مكارم الأخلاق، فإن ناقة النبي عليه الصلاة والسلام في غزوة الحديبية لما بركت وخلأت أبت أن تستمر في السير إلى مكة صاح الناس وقالوا خلأت القصواء خلأت القصواء يعني حرنت ووقفت فقال النبي عليه الصلاة والسلام: ( والله ما خلأت وما ذاك لها بخلق ) دافع عنها ( وما ذاك لها بخلق ولكن حبسها حابس الفيل )

Animals are praised for their good manners, because when the Prophet’s She-camel – during the Battle of Al-Hudaybiyah- refused to continue walking to Makkah, the people shouted “Al-Qaswa has become stubborn! Al-Qaswa has become stubborn!” So, the Prophet [peace and blessings of Allaah be upon him] said, “By Allaah! She has not become stubborn, because stubbornness is not her character”. He (the Prophet) defended her (and then said), “But she was stopped by Him (i.e. Allaah) Who stopped the elephant (i.e. the elephant amongst Abraha’s army that came to destroy the Kabah).

Must ask Allaah for Tawfeeq to constantly scrutinise ourselves: Uqbah Ibn Aamir [may Allaah be pleased with him] said, “I said, O Messenger of Allaah! What is salvation [i.e. to be protected from Allaah’s punishment on the Day of Judgement]?” He said, “Restrain your tongue, keep to your house and weep over your sin”.

Imaam Al-Albaanee [may Allaah have mercy upon him] stated: Restrain your tongue: Meaning, do not speak, except based on that which benefits you and that which concerns you, as the Prophet [peace and blessings of Allaah be upon him] said, “’Whoever believes in Allaah and the Last Day, then let him say what is good or remain silent”.

Keep to your house: Some people may think that this necessitates keeping away from the people completely; rather this is an advice of the Prophet that one stays in his house when Fitan becomes rife, so a person realises that there is no benefit in intermingling with the people; rather it becomes obligated on him to save himself by staying indoors. However, this is not permissible in every era and place, because Islaam is established based on the principle “Arise and warn [i.e. call to Tawheed and warn against shirk (Surah Al-Mud-dath-thir’ Aayah 2], and this necessitates that one intermingles with the people to give them dawah. And this why the Messenger said, “The believer who mixes with people and patiently bears their harm is better than the one who does not mix with people and does not patiently bear their harm.’’ However, if intermingling with the people will result in harming the Aqeedah, manners and religion of the Muslim, then he should adhere to this noble advice of the Prophet [peace andd blessings of Allaah be upon him] that one “Stays in his house”.

And weep over your sins: This is a constant obligation, whether Muslim lives in isolation from the people [i.e. when the need arises] or intermingles with them. One should take himself to account and contemplates on what he did during day and night, so that he remembers his Lord and hopes that he will be included amongst those seven people [i.e. those who will be provided with shade on the day of judgement when there will be no shade], and amongst them is “The one who remembers Allaah when he is alone, and his eyes fill up with tears”. [Al-Bukhaari, no. 620] [Paraphrased. Listen to audio in the link: ]

Ibn Abbaas [may Allaah be pleased with him and his father] said, “Well-being and safety is ten parts; nine parts are found in silence [i.e. speak good or remain silent] and the tenth part is found in seclusion”. [Sifatus Safwa. 4/257]

Maalik Bin Deenaar [may Allaah have mercy upon him] said, “The righteous people used to advise one another with three affairs: restraint of the tongue, seeking the forgiveness of Allaah and seclusion”. [Hilyatul Awliyaa 2/277]

Al-Khattaabee [may Allaah have mercy upon him] stated that the intent behind this [i.e. seclusion] neither means that a person abandons the obligatory gatherings [i.e. Salawaat, the Jumu’ah prayer and other gatherings where one is required to appear etc], nor that one neglects the rights of the people [i.e. such as visiting people for the sake of Allaah, helping them, responding to invitation etc] and the good customary practices established amongst the people (i.e. the one that are not in opposition to the Sharee’ah), nor does it mean that one refrains from replying to their greetings; rather seclusion necessitates abandoning excessive and increased intermingling for which there is no need. [Al-Uzlah. pages 12-13]

Imaam Fudayl Ibn Iyaadh [may Allaah have mercy upon him] said, “Guard your tongue, be determined on your affairs (i.e. obligations etc) and be acquainted with your era (i.e. what you should engage in and what you should avoid)” [Siyar 8/436]

We ask Allaah to help us protect our hearts and tongues from every blameworthy speech Aameen.

[Ref 1: Jaami-ul Uloom wal-Hikam. Page 259]

[Ref 2: Abu Daawud 4876]

[Ref 3: An Excerpt from ‘Awnul Mabood Sharh Sunan Abee Daawud’ 13/152. Slightly paraphrased]

[Ref 4: An Excerpt from ‘Mirqaatul Mafaateeh Sharh Mishkaat Al-Masaabeeh’ 8/3157. Slightly paraphrased]

[Ref 5: Majmoo Al-Fataawaa 28/223]

[Ref 5.1: Saheeh Al-Jaami 6196]

[Ref 6: An Excerpt from Tafseer as-Sadi]

[Ref 6.1: Fataawaa Islaamiyyah 4/537]

[Ref 7: Sharh Ar-Risaalah Al-Mughniyah Fis Sukoot Wa Luzoomil Buyoot. Lesson 1]

[Ref 8: Sharh Al-Arba’een An-Nawawiyyah’ by Shaikh Uthaymeen (rahimahullaah). Hadeeth Number 29, page 295. 1st Edition 2003 (1424 AH). Publisher: Daarul Thurayyah]

[Ref 9: Fiqhul Adiyah Wal Adkaar. Vol 3. Pages 165-169]

This is one of the supplications performed after th Tashahud and before Tasleem:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public; And I ask you (to make me utter) a statement of truth in times of contentment and anger; And I ask You for moderation when in a state of wealth and poverty; And I ask you for blessings that never ceases; And I ask You for the coolness of my eye that never ends; And I ask You (to make me pleased) after (Your) decree; Aand I ask You for a life of (ease, comfort, tranquility etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me); O Allah! Adorn us with the adornment of Eemaan, and make us (from those who are) guided and guiding (others). [Sunan An-Nasaa’ee’ Number 1305 & declared Saheeh by Imaam Albaani (rahimahullaah) in As-Saheehah Number 1301]

[Ref 10: Saheeh Sunan At-Tirmidhee Number 2407]

[Ref 11: Saheeh Al-Bukhaari. Number: 6474]

[Ref 12: Al-Hulalul Ibreeziyyah Min At-Taliqaat Al-Baaziyyah Alaa Saheeh al-Bukhari. Vol 4. Page 244. Footnote:2]

[Ref 13: ]

[Ref 14: Jaami-ul Uloom Wal-Hikam: page:117]

[Ref 15: Jaami-ul Uloom Wal-Hikam: page:117]

[Ref 16: Jaami-ul Uloom Wal-Hikam: page:117]

[Ref 17:Jaami-ul Uloom Wal-Hikam: page:122]

[Ref18: Jaami-ul Uloom Wal-Hikam: page: 122]

[Ref 19: Mukhtasar Minhaaj Al-Qaasideen. page 176]

[Ref 20: An Excerpt from At-Ta-leeqaat Al-Mukhtasar Alaa Al-Qaseedah an-Nooniyyah: Vol: 1 page: 216. Slightly paraphrased]

[Ref 21: An Excerpt from Badaa’i At-Tafseer Al-Jaami Limaa Fassarahu Al-Imaam Ibnul Qayyim’ Vol 1, page 124. slightly paraphrased]

[Ref 22.1: An Excerpt from ‘At-taleeqaatul Maleehah Alaa Silsilatil Ahaadeeth As-Saheehah. Vol 1. Page 26. slightly paraphrased]

[Ref 22: Sahih al-Bukhari 6136]

[Ref 22.2: Saheeh Sunan Abee Dawud. Hdeeth Number 5005]

[22.3: Explanation of Sunan Abu Dawud. Audio number 569]

[Ref 23: An Excerpt from ‘Tayseer al-Kareem Ar-Rahmaan Fee Tafseer kalaam al-Mannaan. (Explanation of Aayaat 24-36 Surah Taahaa). Slightly paraphrased]

[Ref 24: Siyah A’laam An-Nubulaa: 4/261]

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