Poise

The Meaning of Poise

Waqar linguistically: is forbearance, steadiness, and stillness. Rajulun dhu qirah refers to a composed, poised man. Rajulun muwqqar refers to an experienced man.^[677]

Waqar technically: is being steady and firm when needing to be.^[678] It is also said that it is abstinence from curious and useless talk, and excessive fidgeting and movement where unnecessary. It is not being angered, listening well when posing a question, and pausing when given an answer, not being hasty while still being swift in dealing with matters.^[679]

**The Difference between Poise, Adulation (Tawqir) and Tranquility (Sakinah)^[680]**

Adulation is used to mean exaltation. It is said: waqqartahu if one exalted another. Tranquility is carefulness in movement and avoiding futile pursuits. Poise manifests in one’s appearance, like averting the gaze, lowering the voice, and not deliberately not paying attention to some specific thing.

Commandments of Being Poised and Encouragement towards it in the Qur’an and Sunnah

Allah, exalted, says: “The servants of the Lord of Mercy are those who walk humbly on the earth, and who, when the foolish address them, reply, ‘Peace’” [al-Furqan: 63]. Meaning, those who walk with tranquility, composure, and humility, not striking the ground with their feet, nor grinding or dragging their sandals thereupon.^[681]
Allah, exalted, also says: “‘Go at a moderate pace and lower your voice, for the ugliest of all voices is the braying of asses.’” [Luqman: 19]. Meaning, let your walking be moderate, not arrogant nor rushed. It was also said its implication is: ‘Walk with poise and tranquility, as He has said: “Walk humbly on the earth.” [al-Furqan: 63].^[682]
`A’ishah, Allah be pleased with her, said: “I never saw the Prophet ﷺ being so overtaken with laughter until his palate can be seen; rather, he would smile.”^[683]

Quotes of the Predecessors and Scholars on Praising Poise

Dhu al-Nun said: “Three are the signs of poise: having respect for the elderly, compassion for the young, and forbearance with the lowly.”^[684]
`Imran ibn Muslim narrated that `Umar ibn al-Khattab, Allah be pleased with him, said: “Learn and teach the people, and learn composure and tranquility in seeking it. Have humility with those who teach you and those whom they teach. Do not be tyrannical scholars such that your knowledge does not rectify your spiritual ignorance.”^[685]
Ibn Muflih narrated from Ibn `Aqil that he said: “When we saw the Law prohibit from being flimsy in character, abolished musical beats and instruments, and forbade lamentation, bewailing, adulation, and arrogant pomp, we realised that the Law wishes for us poise, not dissolution.”^[686]
What is understood from such narrations is that he ﷺ would not go over smiling, or perhaps he would laugh sometimes. What is disliked is excessive, unmitigated laughter as it compromises composure.^[687]

Benefits of Poise

Poise adorns its possessor with bashfulness, rather it is a consequential result of having composure.
Poise dresses its possessor in a garment of solemnity and gravitas, giving him a beautiful demeanour.
It protects the slave from wrongdoing and debasing actions. Repeated friction decreases one’s gravitas and status.
Others hold the poised in high regard and have love for him, giving him a sense of gravitas among the people.

Means to Acquiring Poise

Following the tradition of the prophets and righteous who adorned themselves with composure.
Being abject in devotional worship, and doing abundant good deeds.
Seeking knowledge.
Tranquility.
Distancing oneself from anger or clumsiness, as they compromise one’s poise and gravitas.
Adhering to silence and not talking except in meaningful matters.

Barriers to Acquiring Poise

Publicly sinning.
Insolence.
Anger.
Vulgarity, and among its manifestations is not being well kempt and groomed.
Excessive humour leads to compromising one’s composure. `Umar, Allah be pleased with him, said: “Whoever jests will be taken lightly.”^[688]
Clumsiness and fury.
Listening to music and swaying to it.

Examples of Poise from the Life of the Prophets, Companions, and Predecessors

In her description of the Prophet ﷺ, Umm Ma`bad said: “If he is silent, then he is composed, and if he speaks, then he is esteemed by gravitas. He is the most beautiful of people and most esteemed from a distance, and most handsome and beautiful from close. He is pleasantly rational, solemn – not mute nor babbling – as if his speech is poetic beads rolling forth moderately.”^[689]
Sa`id ibn Musayyib said: “Ibrahim was the first person to host his guest, the first to trim his moustache, cut his nails, and shave his private hair. He was the first to be circumcised, and the first person to go white in hair. He said: ‘My Lord, what is that?’ He said: ‘It is poise.’ He said: “Allah, increase me in poise.”^[690]
`Umar, Allah be pleased with him, said: “On the day of Saqifah, Abu Bakr was more forbearing and poised than I. By Allah, he never missed a sentence that I liked in my own prepared speech, except that he said the like of it or better but spontaneously, until he became silent…”^[691]
Ibn al-Mubarak said in praise of Imam Malik, the Imam of Dar al-Hijrah (the land of immigration – Madinah):
“He refuses to answer, not asked again due to gravitas

While those who ask him bow down their chins humbly.

The manifestation of poise, the honour of piety’s kingship:

He is the one who people have awe of, without a kingdom.”^[692]

Adages, Proverbs, and Poetry in Poise^[693]

They say: “The garments of poise and forbearance are the prettiest of cloaks those of knowledge can wear, so be forbearing and poised, even if they are not from your disposition.”
A sage saw a king in affluence, so he said: “Those of knowledge among kings do not boast about their crowns of gold and silver, rather those of poise adorned with the rubies of forbearance. The most insolent of kings are the simple ones when they slip up, despite being vastly powerful.”
The poet said:
“Surely, the perfection which men have ruled with

Is being poised, and joining knowledge with action.

Say, therefore, to him who is beguiled by his intellect

While his heart is in the chains of timidness and hope:

‘Slow down, for Allah is not unaware of your mess –

Your appointed time is very close by indeed!’”^[694]

Maleficence

The Meaning of Maleficence

Isa’ah linguistically: is the antonym of beneficence. Asa’ al-shay’ is said to mean that one corrupted a thing and did not do it well.^[695]

Isa’ah technically: is the doing of ugly deeds that begets evil, leading to misery of man in his worldly and after-worldly affairs. This may be in one’s body or soul, or whatever surrounds one of wealth, progeny, or property. Maleficence is also expanding one’s life in falsehood.^[696]

**The Difference between Maleficence and Harm (Madarrah)^[697]**

Maleficence is ugly, whereas harm may be beautiful if it is done with some intent of goodness, like disciplining by striking, or exhausting oneself in learning and teaching.

Dispraise of Maleficence and Warning against it in the Qur’an and Sunnah

Allah, exalted, says: “Repel evil with that which is best. We are well aware of what they describe.” [al-Mu’minun: 96]. Meaning if one’s enemy wrongs you in deed or word, then do not respond with wrongdoing yourself.^[698]
Allah, exalted, says: “If you do good, you do good for your own souls, and if you do evil, it is also for them.” [al-Isra’: 7]. Meaning, wrongdoing comes back to harm the soul due to what it brings about of punishment; so Allah enticed towards beneficence and warned against maleficence.^[699]
Mu`adh ibn Jabal, Allah be pleased with him, said that Allah’s Messenger ﷺ said to him upon sending him to a people: “Spread greetings of peace, give food to the people… if you do bad, replace it with good, and maintain good morals as much as you can.”^[700]
Ibn Mas`ud, Allah be pleased with him, said: “A man said: ‘Allah’s Messenger, are we accountable for what we did in pre-Islamic ignorance?’ He ﷺ said: ‘Whoever is beneficent in Islam, he is not accountable for what he did in pre-Islamic ignorance. Whoever is maleficent therein, he is accountable for the former and the latter.’”^[701] What is meant by maleficence here is disbelief, the pinnacle of wrongdoing.^[702]

Quotes of the Predecessors and Scholars on Maleficence

al-Awza`i said: “The people went out praying for rain. Bilal ibn Sa`d stood among them, praised Allah and exalted Him, then said: ‘Assembly of those present, are you not admitting your wrongdoing?’ They said: ‘By Allah, yes.’ He said: ‘Allah, we hear you say: “There is no reason to reproach those who do good.” [al-Tawbah: 91], and we are admitting of our wrongdoing, so forgive and have mercy upon us. Give us rain.’ He raised his hands and so did the people, and rain was brought down.”^[703]
It is narrated from al-Hasan al-Basri that he used to say: “The believer is beneficent but pities himself, while the hypocrite is maleficent yet feels secure.”^[704]
Some of the Predecessors said: “I was never good nor bad to anyone, rather I was good or bad to myself.”^[705]
Musa ibn Ja`far said: “Whoever is not anguished by maleficence shall find no means towards beneficence.”^[706]

Forms of Maleficence and its Categories

The First Category: maleficence of incompetence. It is of many types, some of which are:

Trying to harm Allah, exalted, having a lack of care, imitating the ignorant, sitting with evil people, sculpting living things, travelling with dogs and bells, playing with dice, wearing gold rings, and eating out of golden or silver containers.
The Second Category: maleficence in word and deed. It is of many types, some of which are:

The lies of kings, adultery of old men, arrogance of the poor, the arrogant needy and the old, adulterous man to whom Allah will not speak, look at, nor purify on the Day of Resurrection, and for them is a painful punishment. Their sins are so great due to a lack of justification for them. A king does not need to lie, an old man is not overcome by physical desires, and the poor, needy person does not have the causes of arrogance and transgression.
Trying to harm the Messenger, Allah’s friends, parents, believers, orphans, and those to whom one gives charity.
Trying to harm one’s neighbour, and harming one’s wives.
The cheating of a guardian or ruler, shortcomings of guardians, corruption of guardians and severing ties of kin, rulers and their subjects hating one another.
Vying in pomp and abundance, animosity and often disputing, disobeying just rulers, helping others to sin.
Withholding testimony, withholding what Allah revealed, breaching oaths, flaunting beauty and bedizenment.
Cutting off people’s rights, miserliness and stinginess, tyranny and following one’s whims in rulership, ingratitude to being shown goodness, cursing one another to the point of cursing one another’s parents.
The Third Category: maleficence in deed. It is of many types, some of which are:

Neglecting Muslims, pointing at others with weapons, coercion and manipulation with one’s partners and neighbours, and not giving others their due right despite being fully able to do so.
Changing the signage of a landscape (landmarks and signs for direction, etc), betrayal, giving charity with unlawful money.
Placing harm in pathways, laughing at the believers, and showing arrogance.
Having unlawful isolated privacy, looking at others’ privacies, having dogs, and harming animals.
The Fourth Category: maleficence in speech. It is of many types, some of which are:

Cursing a Muslim, having hostility towards him, divulging secrets, and speaking ill of others’ lineage.
Reminding others of one’s favours upon them, swearing often, and selling goods through false claims that are sworn upon to be true.
Intercession when unlawful to do so, having harmful secretive dialogue, having secret dialogues about sin, commanding wrong and forbidding right, saying fabrications, arguing for one who betrayed, cursing often, mocking the adulterer, praising he whose harm is feared, haughtiness and pride, speaking in ways where it is not clearly good nor bad, profane speech, betraying others in menial matters, a woman asking for the divorce of her co-wife, and forbidding the plentifulness of water.
Mockery, backbiting, gossiping and tale-bearing, envy, hatefulness, deceitful bargaining, selling to others after the item is orally or contractually agreed upon, likewise with marital agreements, severing familial ties, and distancing each other from one another.

Impact of Maleficence and its Harms^[707]

Maleficence is a characteristic of the hypocrites.
Whoever is happy to do wrong has declared himself with lowliness.
It is among the causes of a harsh heart.
It prevents intercession.
The more wrong a person does, the more alienated he becomes.
The most scared of people are those who do the most evil.
Wrongdoing to others is a reason for the spread of hate and animosity in society.

Reasons for Falling into Maleficence with Others

Responding to wrong with wrong.
Harshness of heart.
Being immoral.

Reasons for Falling into Maleficence with Oneself

Despair.
Having bad expectations.
Wishful thinking.

Means to Desisting from Maleficence

Forbearance.
Seeking forgiveness.
Knowing that abandoning it grants good conscience.
Having good expectations of Allah.
Not being wishful.
Not despairing.

Maleficence in Proverbs and Poetry^[708]

“He took poor care of his flock, so stuffed it with water.” It is a parable struck for a man who did some wrong then, when he wished to correct it, worsened it.
“The one who forced another to do something will have it not done well.” It is struck as a parable for one who is forced to do something so does it half-heartedly.
“Whoever started it is worse.” It is what one says when returning some wrong to its doer with its like, meaning: whoever started this is in more wrong than the one who responds back.
al-Hasan ibn `Ali said:
“Your yesterday has passed, a just witness;

You wake to a day that is a witness over you.

If you have yesterday done some wrong,

Follow it up with good, you will be praised.”^[709]

Extravagance and Wastefulness

The Meaning of Extravagance and Wastefulness

Israf linguistically: israf and saraf is overstepping moderation. Asrafa fi malih is a statement meaning that one rushedly and immoderately spent one’s wealth. Israf in expenditure is wastefulness.^[710]

Israf technically: is transgressing limits in everything one does, though it is most commonly used when referring to spending wealth.^[711]

Tabdhir linguistically: is splitting up a thing. It originally refers to the throwing of seeds and spreading them out, and then got used to refer to any one who wastes his wealth. Badhdhara malah means that one spent his wealth corruptly and extravagantly.^[712]

Tabdhir technically: is spending wealth in other than its right, and expenditure in what ought not be spent in.^[713]

**The Difference between Extravagance (Israf) and Wastefulness (*Tabdhir***)

Extravagance is spending wealth in a valid outlet but in invalid amounts. Wastefulness is spending wealth in invalid outlets.^[714]
Malik said: “Extravagance is taking wealth from where it ought to be spent and placing it where it ought not to be. It is wastefulness.”^[715]

Dispraise of Extravagance and Wastefulness in the Qur’an and Sunnah

Allah, exalted, says: “Eat from the fruit they bear and pay the dues at harvest, but do not waste. Surely, He does not like the wasteful.” [al-An`am: 141].
Allah, exalted, says: “Children of Adam, dress properly whenever you are at worship. Eat and drink, but do not waste. Surely He does not like the wasteful.” [al-A`raf: 31].
Allah, exalted, says: “Give to close relatives their due, as well as the poor and the needy travellers. Do not spend wastefully. Surely, the wasteful are brothers to the devils. And the Devil is ever ungrateful to his Lord.” [al-Isra’: 26 – 27].
The Messenger of Allah ﷺ said: “Eat, drink, give charity, and dress well so long as all of that is not mixed with extravagance or arrogance.”^[716]
Abu Hurayrah, Allah be pleased with him, said: “The Messenger of Allah ﷺ said: ‘Allah approves three things for you and disliked that you do three others: he approves for you worshipping Him without partners, that you unite upon His rope, and that you do not divide among yourselves. He dislikes for you tittle-tattle, abundantly asking the people, and wasting wealth.”^[717]

Quotes of the Predecessors and Scholars on Dispraising Extravagance and Wastefulness

`Umar, Allah be pleased with him, said: “It is sufficient as extravagance for a person that he eats whatever he desires.”^[718]
Ibn `Abbas, Allah be pleased with them both, said: “Eat what you wish and dress in what you wish so long as two qualities are absent from you: extravagance and arrogance.”^[719]
`Uthman ibn al-Aswad said: “I was circumambulating the House with Mujahid, and he said: ‘If one spends one-thousand dirhams for the sake of Allah, one would not be extravagant. Yet, if one spent a single dirham in disobeying Him, he is extravagant.’”^[720]

Forms of Extravagance and its Manifestations

Extravagance with the self in sins and wrongdoing. Allah, exalted, says: “Say, ‘My slaves who have harmed yourselves by your own excess, do not despair of Allah’s mercy. Allah forgives all sins: He is truly the Most Forgiving, the Most Merciful.” [al-Zumar: 53].
Extravagance in eating and satiating oneself excessively.
Excessiveness in ablution.
Excessiveness in public water facilities.

Harms of Extravagance and Wastefulness

Allah does not love the extravagant and wasteful. Allah, exalted, says: “Do not waste. Surely, He does not like the wasteful.” [al-An`am: 141].
It leads to one seeking wealth in unlawful means. A prodigal person may find himself financially constrained, so to maintain his lifestyle he seeks impermissible wealth to satiate his desire.
Extravagant eating harms the body.
The devil is an associate to he who is extravagant and wasteful.
Extravagance and wastefulness are among the attributes of the brothers of the devil.
Extravagance leads to many blameworthy deeds.
The extravagant will be accountable for his wealth and what he spent it on.

Means to Desisting from Extravagance and Wastefulness

Moderation in expenditure.
Distancing oneself from the extravagant and wasteful.
Reading the biography of the Prophet ﷺ and the Righteous Predecessors.
Contemplating the consequences of extravagance and wastefulness. If one realises their evil, he would avoid them.
Mindfulness of death and the Final Abode. It is among the best ways to avoid extravagance, seeking proximity to Allah by giving excess to charity.

Reasons for Extravagance and Wastefulness

Ignorance of the Law’s rulings, and that extravagance is forbidden.
Being influenced by one’s environment. If one lives in an environment where it is the norm, it is likely he will imitate his folk.
Relief after constraint. There is a type of people who find it difficult to stand on middle ground, going from one extreme to another.^[721]
Heedlessness of the next life.
Accompanying the extravagant and the wasteful. The Messenger of Allah ﷺ said: “Man is upon the way of his intimate friend. Let each of you consider whom they take as intimate friends.”^[722]
Calumny and Slander

The Meaning of Calumny

Iftira’ linguistically: is lying and inventing falsehood. One says: fulanun yafri al-fariyy if one is innovating dazzling things in what he does. Faritu is said by one when they are amazed or stunned.^[723]

Iftira’ technically: is lying against another in a way it does not please them. It is also said that it is lying that is great, inventing and fabricating what ought not be.^[724]

Buhtan linguistically: is calumny. Bahata al-rajul, meaning one has imputed another of what he has not committed. Bahatahu means one has met another with accusations he is innocent from and is not even aware of. Bahattu al-rajula abhatuu bahta is said if one lies against another. Bahita and buhita is said if one is stunned.^[725]

Buhtan technically: is arrogantly lying against another. It may also be accusing another of a sin he is free from.^[726]

**The Difference between Slander (Buhtan) and Fabrication (*Zur***)

Fabrication is a lie which is prepared and externally beautified so that it may be accepted as truth. Slander is facing another with what he does not love, imputing them.

Dispraise of Calumny and Slander in the Qur’an and Sunnah

Allah, exalted, says: “Who does more wrong than those who fabricate lies against Allah or reject the truth after it has reached them? Is Hell not a fitting home for the disbelievers?” [al-`Ankabut: 68].
He, sanctified, has said of those who accuse believing men and women of what they did not do: “Those who undeservedly insult believing men and women will bear the guilt of slander and flagrant sin.” [al-Ahzab: 58].
Allah’s Messenger ﷺ said: “From the greatest of fabrications (fira) is that a man is attributed to other than his father, makes his eyes see what they did not, or says against the Messenger of Allah ﷺ what he did not say.”^[727] Fira is the plural of firyah, which is lying and slander.^[728]
Abu Hurayrah, Allah be pleased with him, narrated that the Messenger of Allah ﷺ said: “Do you know what backbiting is?” The people replied: “Allah and His Messenger know best.” He said: “You mentioning your brother [behind his back] in a way he would hate.” It was said: “What if my brother has what I mentioned of him?” He ﷺ replied: “If what you claimed of him is in him, then this is backbiting. If it is not, you have slandered him.”^[729]

Quotes of the Predecessors and Scholars on Dispraising Calumny and Slander

`Abdullah ibn Mas`ud, Allah be pleased with him, said: “Backbiting is to mention of your brother that which we know of him [with evil intent], but if it is not in him, then this is slander.”^[730]
Fudayl said: “At the end of times there will be a slandering people, accusing and blaming others, so beware of them. They are the worst of people. They do not have in their hearts the light of Islam. They are evil, and they do not have deeds worthy of being elevated to Allah.”^[731]
Sahl ibn `Abdillah said: “Whoever keeps away from backbiting will be safe from fabricating, and whoever is safe from fabricating has saved himself from slandering.”^[732]

Types of Calumny and Slander

Calumny against Allah. This is the worst type of slander, and it is of two types:
1. The first: That one says: “Allah says this,” and he is lying. Allah did not say what he claims.
2. The second: That one deliberately interprets Allah’s words in other than their intended meaning. What is intended by speech is its meaning. If one says: “Allah means by this such and such,” then he has lied against Allah, testifying in front of Him with what He did not intend, honoured and majestic.
Calumny against the Messenger ﷺ, and it is also of two types.
1. The first: That one says: “The Messenger says this,” and he did not – he is lying.
2. The second: That one deliberately interprets the speech of the Messenger ﷺ in other than its intended meaning. Such a person has lied against Allah’s Messenger ﷺ.^[733]
Calumny against the believers, either by claiming they have said what they haven’t, or by accusing them of what they did not do, or by backbiting him with that which he is not.

Negative Consequences of Calumny and Slander

Those who fabricate against Allah, sanctified and exalted, are the greatest of criminals and transgressors.
Calumny and slander are the quality of every disbeliever. Allah, exalted, says: “No one fabricates lies except those who disbelieve in Allah’s revelations.” [al-Nahl: 105].
They lead one to fall into polytheism and religious innovations.
They are a reason to be prevented from guidance.
They are a reason for not being successful. Allah, exalted, says: “Say: ‘Surely the ones who fabricate lies against Allah will not prosper.’” [Yunus: 69].
They lead to debaseness and humiliation.
They are a cause for punishment in this life.

Reasons for Falling into Calumny and Slander

Associating partners with Allah.
Speaking on Allah’s and the Messenger’s behalf without knowledge.
Differing into groups and factions.
Tribalism and blind following.
Arrogance, envy, malice, and hatefulness.
Abundant speech without benefit.
Finding lying, backbiting, and gossiping decent.

Stories of Calumny and Slander

Jabir ibn Samurah narrated: “The people of Kufah complained against Sa`d to `Umar, so the latter dismissed him and appointed `Ammar as their chief. They lodged many complaints against Sa`d and they even alleged that he did not pray properly. `Umar sent to him and said: ‘Abu Ishaq, these people claim that you do not pray properly.’ Abu Ishaq said: ‘By Allah, I used to pray with them a prayer similar to that of Allah’s Messenger ﷺ, and I never reduced anything from it. I used to prolong the first two units of `Isha’ prayer and shorten the last two units.’ `Umar said: "Abu Ishaq, this was what I expected of you." He then sent one or more persons with him to Kufah so as to ask the people about him. So they went there and did not leave any mosque without asking about him. All the people praised him till they came to the mosque of the tribe of Banu `Abs; one of the men called Usamah ibn Qatadah, nicknamed Abu Sa`dah, stood up and said: ‘As you have called us forth to testify, I am bound to tell you that Sa`d never went himself with the army, never distributed the war booty equally, and was never just in legal verdicts.’ Upon hearing this, Sa`d said: ‘I pray to Allah for three things: Allah, If this slave of yours is a liar and got up in ostentation and for fame, then give him old age, poverty, and put him to trials.’ Later on, when that person was asked how he was, he used to reply that he was a trialled old man as the result of Sa`d’s supplication.” `Abd al-Malik, the narrator from Samurah, said that he had seen him afterwards and his eyebrows were overhanging his eyes owing to old age and he used to tease and assault young girls in the pathways.^[734]
The second story is mentioned by al-Dhahabi. He said: “Ibn Tahir said: ‘I hear our companions in Harat saying: “When the sultan Alb Arsilan came to Harat in one of his formal visits, the seniors and leaders of the towns gathered and went to Abu Isma`il, greeting him. They said: ‘The sultan came and we are to go and greet him, but wished to come and greet you first.’ They had plotted to frame him, carrying with them a small brass idol which they placed underneath the sheikh’s praying mat in the mihrab and left, leaving him to his devotional worship. They entered upon the sultan, and they beseeched him against al-Ansari [Abu Isma`il] that he is in fact an anthropomorphist, and that he leaves in his mihrab an idol which he claims is in the image of Allah, and if the sultan were to send for it now, he would find it. This angered the sultan, and he sent a servant with a group to do so. They entered the abode, went to the mihrab, and took the idol. The servant came back with the idol, and the sultan sent those who will bring back al-Ansari. He arrived and saw the idol and the seniors, and the sultan enraged in fury. The sultan asked him: ‘What is this?!’ He replied: ‘It is an idol made of brass, almost like a toy.’ He said: ‘I am not asking you about that.’ He said: ‘What then does the sultan ask of me?’ He said: ‘These people claim you worship this thing, and that you say Allah is in its image.’ al-Ansari said in an echoing, loud voice: ‘Allah forbid! – This is a heinous slander!’ This hit the sultan and it struck him that they had lied against him. He commanded that he be nobly led to his abode. He then said to them: ‘Tell me the truth,’ threatening them. They said: ‘We are trialled by this man that the masses commune around and follow him in our stead. We wished to cut off his evil from us.’ He commanded that they be seized and humiliated.”’”^[735]

Calumny and Slander in Proverbs and Poetry^[736]

They say: “Such imputation!” This is afikah – fa`ilah for ifk, meaning falsehood and lies.
They also say: “What slander!” Bahitah is a slanderous claim.
Some sages said:
“The noble, when they are affectionate,

Hide others’ evil and uncover their beauty.

But the lowly, when their means are firm,

They hide beauty and uncover slander.”^[737]

Divulging Secrets

The Meaning of Divulging Secrets

Ifsha’ linguistically: is announcement and spread. Tafashsha al-shay’ means a thing has expanded and become apparent.^[738]

Ifsha’ technically: is deliberately divulging another’s secret when entrusted with it in other than the legally valid occasion of its lawful Islamic disclosure.^[739]

Sirr linguistically: is what is hidden, the opposite of announcement. It is said: asrartu al-shay’a israran (I made a thing secret) as an opposing statement to a`lantuh (I announced it). Marital relations have been figuratively referred to as sirr since it is hidden.^[740]

Sirr technically: is what one conceals in himself of what he has intended to undertake.^[741]

Dispraise of Endearment and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Whenever news of any matter comes to them, whether concerning peace or war, they spread it about; if they referred it to the Messenger and those in authority among them, those seeking its meaning would have found it out from them. If it were not for Allah’s bounty and mercy towards you, you would almost all have followed Satan.” [al-Nisa’: 83]. ‘Spread it out’ means that they announced it among the people.^[742]
Allah, sanctified, said: “The Prophet told something in confidence to one of his wives. When she disclosed it [to another wife] and Allah made this known to him, he confirmed part of it, keeping the rest to himself. When he confronted her with what she had done, she asked, ‘Who told you about this?’ and he replied, ‘The All Knowing, the All Aware told me.’” [al-Tahrim: 3].
al-Qasimi said: “Allah hinted to His anger for His Prophet ﷺ due to what his wife disclosed to her companion, and due to them uniting upon what upsets his rest, and that this is a sin which necessitates penance.”^[743]
Abu Sa`id al-Khudri, Allah be pleased with him, said: “Allah’s Messenger ﷺ said: ‘Among those with the most evil stations in front of Allah on the Day of Resurrection are the man and his wife who confide secrets to one another then he discloses them.’”^[744]
Jabir ibn `Abdillah, Allah be pleased with him said: “Allah’s Messenger ﷺ said: ‘If one says something then looks around, then it is a trust.’”^[745]

Quotes of the Predecessors and Scholars on Dispraising Divulging Secrets

Mu`awiyah, Allah be pleased with him, said: “I never divulged my secret to anyone but that regret and intense sorrow prolonged in its following me. I never withheld it within me and concealed it between my ribs but I gained due to that glory, good mention, elevation, and eminence.”^[746]

`Amr ibn al-`As, Allah be pleased with him, said: “I never placed my secret with anyone who disclosed it and I blamed him for that – it was I who constricted him when I confided in him with it.”^[747]
Aktham ibn Sayfi said: “Your secret is of your blood, so look at where you spill it.”^[748]

Types of Divulging Secrets

Divulging secrets is categorised into two:

The First: Praiseworthy Disclosure

Like disclosing secrets that lead for individual and societal benefit, or disclosing that secret which changes some wrongdoing. This, as well as other forms of disclosure, the benefit of which comes back to the individual and the community.

The Second: Blameworthy Divulgence

This type further subcategorises into two:

A person divulging his own secret. This implies his failure and lack of patience.
A person divulging others’ secrets. This is considered betrayal, and this is more dangerous than one divulging his own secret.

Forms of Divulging Secrets

Forms of Blameworthy Divulgence

Divulging:

Marital secrets.
State secrets.
One’s sins which one commits.
The Muslims’ secrets.

Forms of Praiseworthy Disclosure

Testifying in front of a judge.
What is apparent to the patient of wrongdoing without spying. He cannot be quiet about it or overlook it, but must change it or remove it.
Disclosing secrets to brothers that will have large overarching benefit.

Harms of Divulging Secrets

Divulging secrets:

Is a sign of heedlessness from the wit of the wise, and unwariness from the wakefulness of the clever.
Is a betrayal of trust, and a breach of oath.
Is committing a perilous, dangerous thing.
Is a sign of lowliness and a lack of decency.
Is a sign of a lack of patience and intolerance.
Is followed by regret and lamentation, especially if committed at a moment of anger.
Compromises decency, corrupts truthfulness, and is a call for repulsion.

Scenarios where it is Permissible to Divulge Secrets

It is impermissible to divulge secrets that one must necessarily keep, except in specific scenarios. Among those are:

The state of withholding the secret passing.
The death of the secret's owner.
That it does not come back to him with harm.
That withholding the secret leads to more harm than disclosing it.
Repelling danger.^[749]

Means to Desisting from Divulging Secrets

Appreciating the tongue’s dangers.
Recalling the consequences of divulging a secret.
Practicing patience.
Bearing no more than can be borne of secrets’ burdens.
Do not Forget the Following Valuable Advice:

Do not speak of everything you hear. He ﷺ said: “It is sufficient lying for a person that they repeat everything that they hear.”^[750]
Do not search for others’ secrets. He ﷺ said: “It is a sign of a person’s sound Islam that he leaves off that which does not concern him.”^[751]
Concealing the Muslim is obligatory. He ﷺ said: “A slave does not conceal another in the worldly life except that Allah conceals him in the next.”^[752]
Secrets are trusts, so do not betray your trust. He ﷺ said: “If one says something then looks around, then it is a trust.”^[753]
Do not be your secret’s prisoner. `Ali, Allah be pleased with him, said: “Your secret is your prisoner, though as soon as you disclose it, you become its prisoner.”^[754]
Beware the abundance of those to whom you disclose your secrets, for it is a means to it being divulged and spread.

Divulging Secrets in Adages, Proverbs, and Poetry

“Your chest is more expansive to hold your secret.”
“Your secret is of your blood; it is said: ‘You may disclose it and it becomes a reason for your destruction.’”^[755]
Some literary writers said: “Whoever conceals his secret, the choice is his. Whoever discloses it, the choice is upon him.”
Some of the eloquent said: “How happy you will be (asarrak) as long as you withhold your secret (sirrak)!”
Some of the well-spoken said: “What the ribs (adali`u) did not hide, it is exposed and lost (da’i`u).”^[756]
“Hearts are the vessels of secrets, lips are their locks, tongues their keys, so let each of you control the keys to their secrets.”^[757]
Anas ibn Asyad said:
“Divulge not your secret but to yourself,

For there is for every advisor an advisor.

I have seen that those loose-lipped men

Have not left a single back unscathed.”^[758]

Vengeance

The Meaning of Vengeance

Intiqam linguistically: is enacting penalty and punishment. It is said, ‘Allah have vengeance upon him’ to mean, ‘May He punish him.’ Naqamtu al-amra wa naqimatuh is said if one finds something defective and severely dislikes it due to some evil it has. Its noun is niqmah, the plural of which is naqimat and niqam.^[759]

Intiqam technically: is exacting retribution with hatefulness to the level of wrath, and removing blessings through punishment.^[760]

**The Difference between Vengeance and Penalty (`Iqab)^[761]**

Vengeance is taking away another's blessing through punishment. Penalty is recompense for criminality through punishment. Penalty is the opposite of reward (thawab). Revenge is the opposite of bestowal (In`am).

Dispraise of Vengeance and Warning towards it in the Qur’an and Sunnah

Allah, exalted, says: “Whoever has assaulted you, then assault him in the same way that he has assaulted you.” [al-Baqarah: 194].
al-Sa`di said: “Since the self – generally – does not stop at its limit if it is allowed to seek its own punishment due to its desire for retribution – meaning: vengeance -, Allah, exalted, commanded that souls must be mindful of Him, which effectively is to halt at His limits and not overstep them. He has said, exalted, that He is “with the pious” [al-Baqarah: 194], meaning, He is in their aid, support, help, and causing their success.”^[762]
Allah, exalted, also says: “When they are angry, they forgive.” [al-Shura: 37].
`A’ishah, Allah be pleased with her, said: “Allah’s Messenger ﷺ was never given a choice between two matters but that he chose the easier of the two so long as it was not useful. If it was, he was the furthest of people from it. Likewise, the Messenger of Allah ﷺ never sought vengeance for himself. Only if Allah’s sanctity was desecrated, then he would seek revenge for that for the sake of Allah.”^[763] Meaning, he ﷺ never sought retribution for his own ego, rather exacted it when what is sacrosanct to Allah was violated, in which case he would seek the punishment of the transgressor due to that.^[764]
`Iyad ibn Himar, Allah be pleased with him, said: “I said: ‘Prophet of Allah, a person from my own people insults me despite him being lesser than I am, should I avenge myself against him?’ The Prophet ﷺ said: “Those who insult each other are two devils, cursing and lying against each other.”^[765]

Quotes of the Predecessors and Scholars on Vengeance

Mu`awiyah said to his son upon seeing him strike some servant of his: “Beware, my son, of seeking retribution from the one who has no means against you. By Allah, power has acted as a barrier between your father and those of his rank. It is for this that it was said: ‘Power does away with one’s reservation.’”^[766]
Ibn al-Qayyim said: “No one has ever sought revenge for his ego except that his vengeance was followed by regret.”^[767]
Some of those of eloquence said: “It is not the habit of the magnanimous to hastily exact retribution, nor is it a condition of magnanimity the removal of blessings.”^[768]

Categories of Vengeance

Vengeance is two categories:

The first: is praiseworthy vengeance, and this is when Allah’s sanctity is desecrated.

The second: is blameworthy vengeance, which is acting for the self’s desires and its ego.

Impacts of Vengeance

There are negative effects and harms of revenge which come back to the one exacting it. Among those are:

The possessor of this quality does not attain ascendancy nor prestige.
It is not suitable to show gratitude to the avenger nor mention him in praise.
Revenge is followed by regret.
It begets malice and spite between people.

Reasons for Falling into Vengeance

Not adorning oneself with forbearance or patience.
Not adorning oneself with pardon and absolution.
Not being able to restrain one’s anger.
Some of the ignorant referring to revenge as courage, manliness, honour, and aspiration; continually naming it with these names stupidly and ignorantly until it seems beautiful to the self and it leans towards it.
The vengeful being truly subjected to harm by the one against whom he seeks vengeance.
The absence of justice, and there being no means to take the right of the oppressed, forcing him to seek his own retribution which may lead him to take back more than his right.

Means to Desisting from Vengeance^[769]

Remembering Allah’s vengeance from those who disobey Him.
Pardoning and absolving others.
Restraining anger.
Avoiding mockery and ridicule.
Fear of wasting one’s life, having one’s heart disperse upon one missing true benefit.
Realising that vengeance increases the enemy’s evil.
Not allowing the heart to become busy with it or contemplate it.
Returning to Allah and sincerity to Him at all times.
Anger, for revenge is often at the former’s height.

Adages, Proverbs, and Poetry about Vengeance^[770]

“The most lowly deed of the powerful is vengeance.”
“He whimpered to me, he’s a whimperer.” It is a parable struck to the one who cannot avenge himself except by screaming at others.
“Pardoning is the most powerful form of revenge.”
The poet said:
“When they avenge, they announce it,

But if they bestow, they bestow quietly.

The sitting stand to them upon their arrival;

Yet, their gravitas sits when they stand.”^[771]

Miserliness and Avarice

The Meaning of Miserliness and Avarice

Bukhl linguistically: bukhl, bakhl, bakhal, and bukhul are all of one meaning. It is withholding what is owned from whom it is impermissible to do so. Bakhala bi-kadha means one has become stingy with what he owns and not generous.^[772]

Bukhl technically: is preventing what is asked for from what is purchased. The worst of it is that which is asked with full right to do so, and even more so when it is from other than the wealth of the one being asked.^[773]

Shuhh linguistically: is miserliness with covetousness. Shahihtu tashahhu, shahahtu tashuhhu wa tashihhu (I was avaricious, exercising avarice). A man who is shahih (sg. avaricious) and a people who are shihah and ashihhah (pl. avaricious).^[774]

Shuhh technically: is miserliness in fulfilling rights, and covetousness for what is not one’s.^[775] Or it may be described as excessive covetousness for a thing.^[776]

Dispraise of Miserliness and Avarice in the Qur’an and Sunnah

Allah, exalted, says: “Those who are miserly with what Allah has granted them out of His grace should not think that it is good for them; on the contrary, it is bad for them. Whatever they meanly withhold will be hung around their necks on the Day of Resurrection. It is Allah who will inherit the heavens and earth: God is well aware of everything you do.” [Al `Imran: 180]. Meaning, that which they were stingy with will be made into a chain around their neck as a punishment for them.^[777]
He, exalted, also says: “Whoever is saved from the avarice with their own souls, it is they who are truly successful.” [al-Hashr: 9].
Anas ibn Malik, Allah be pleased with him, said: “The Prophet ﷺ used to say: ‘Allah, I seek refuge in You from anxiety and grief, impatience and laziness, cowardice and miserliness, being heavily in debt, and being overpowered by men.’”^[778]
Jabir ibn `Abdillah, Allah be pleased with them both, narrated that Allah’s Messenger ﷺ said: “Beware of oppression, for oppression is darkness on the Day of Resurrection indeed. Beware of avarice, for avarice destroyed those before you. It brought them to a degree where they split each other’s blood and violated each other’s honour.”^[779]

Quotes of the Predecessors and Scholars on Dispraising Miserliness and Avarice

`Ali, Allah be pleased with him, said: “Miserliness is the dress of self-inflicted neediness, while the generous may enter the Garden due to his generosity.”^[780]
al-Hasan ibn `Ali, Allah be pleased with them both, was asked about miserliness and said: “That one sees what he spends as loss, and what he withholds as prestige.”^[781]
al-Mawardi said: “Covetousness and avarice is the root of all dispraise and the cause of every lowliness. Avarice prevents one from fulfilling rights, and incites severance and undutifulness”^[782]

Impacts of Miserliness and Avarice^[783]

Being prohibited from the reward of spending in outlets of good.
It is a cause of weak faith and its diminishment due to what it includes of having bad expectations of Allah.
People dislike it. It is a hateful and disliked characteristic, even by the closest of people to the miser, like their spouse and children. It may even reach the state where they supplicate against Him, and wish for his death, just so that they may enjoy what they are forbidden from of his wealth.
It is a cause for prohibition from provision. Just as spending is a cause for abundance in providence, likewise miserliness and avarice are a cause for constriction.
Falling into sin due to what miserliness brings about of withholding others’ rights.
The miser forbidding himself and others from the permissible fancies of this life.
It is a cause for one’s faults being revealed to the masses.

The Most Severe Level of Miserliness

Ibn Qudamah said: “The most severe of miserliness is that one is stingy with himself whilst being needy. How often does a miser withhold his own wealth, he gets sick and does not treat himself, and fancies a thing then denies it due to his stinginess. How often does a miser have stinginess from himself whilst being needy, and prefers not to spend over himself despite being needy. Morals are bounties from Allah that He places where He wishes.”^[784]

Forms of Miserliness and Avarice

Miserliness with wealth and property: this in turn subcategorises into two: miserliness with one’s wealth, miserliness with others’ wealth to others, and miserliness over oneself with others’ wealth. The latter is the ugliest of the three.^[785]
Miserliness with the self: like one who is stingy with himself that he should give it cheaply for the sake of Allah due to attachment and care for the worldly life, hating death.^[786]
Miserliness with status: such that one does not intercede when needed to, nor mediate when he is called upon to do so, nor does he seek after the needs of the weak and the needy.
Miserliness with knowledge: it is one of the worst and ugliest forms of miserliness. This is when the knowledgeable withhold their knowledge from those who need it, such that he does not educate, advise, nor guide. Allah, exalted, says: “Those who are stingy, promote stinginess among people, and withhold Allah’s bounties. We have prepared for the disbelievers a humiliating punishment.” [al-Nisa’: 37].

Reasons for Falling into Miserliness and Avarice

Weakness of faith from the miser, and his ill faith of Allah.
Oppression, as it leads to others' rights being unfulfilled.
Love of wealth and attachment to it begets this unsavoury characteristic and ugly quality.
Weak ambition, and not caring to have a good mention.
Belief that miserliness is a form of intelligence and wit, and that it is a means of planning one’s affairs.
Fearing the future and what it holds, and being anxious of poverty which the forsaken devil guarantees humanity.
Fear over one’s children and their future. Children are a strong incentive for miserliness and cowardice, as described by the Messenger of Allah ﷺ.
Not appreciating what awaits the miser of punishment on the Day of Resurrection.
Heedlessness of the great rewards of spending, expenditure, and fulfilling necessary rights.
Wishful thinking and clinginess to life.

Means to Desisting from Miserliness and Avarice^[787]

The one who has good expectations of Allah, honoured and majestic, and that He who commanded him to spend has also guaranteed him increase due to that. It was also said: “A lack of munificence is ill faith in the One worshipped.”
Abundant charity, even if it is heavy on oneself, especially those who find themselves leaning to the quality in question.
Knowing that fearing poverty and excessive wariness of it is a satanic promise, whereas the Divine promise is one of forgiveness and increase in bounty.
Seeking refuge in Allah from miserliness.
Curing far-fetched wishful thinking by remembering death and reflecting over peers’ passing.
Contemplating over the state of the misers who exerted all efforts to collect and hoard wealth when they end up leaving it to be shared between his inheritors. They may even end up using it in other than obedience to Allah, and it ends up being a means for their destruction.

Miserliness and Avarice in Proverbs and Poetry

It is said: “More miserly than a child and a kas`.” It is said that this is the man who is such a miser that he ironed his dog’s anus so that it does not bark and guests subsequently pet it.^[788]
It is also said: “More miserly than one with an excuse.” This is taken from another proverb: “Making an excuse is a part of miserliness.”^[789]
Some sages said: “Whoever frees himself from three, gains in their stead three: whoever frees himself from extravagance gains honour, whoever frees himself from miserliness gains prestige, and whoever frees himself from arrogance gains magnanimity.”^[790]
Another said: “The miser is the guard to his blessings, and the hoarder to his inheritors.”^[791]
`Ali ibn Talib, Allah be pleased with him, said:
“If life is generous to you, be generous back

to all of the people – life is often changing.

Neither does munificence perish it if it comes,

Nor does miserliness keep it when it leaves.”

Hatred and Dislike

The Meaning of Hatred and Dislike

Bughd linguistically: is the opposite of love. Allah made one hated to the people (baghghadah) so they hated him (abghaduh). Baghda’ is the intense form of bughd (hatred). Tabaghada al-qawm is said when a people hate one another.^[792]

Bughd technically: is repulsion from the thing that is sought, and it is the opposite of love.^[793]

Karahiyah linguistically: is the opposite of satisfaction and liking. It is said: karihtu al-shay’a karahatan wa karahiyatan (I disliked a thing a great dislike). Kurh – with a dammah – is difficulty. Karrahtu ilayhi al-shay’a takriha (I made something disliked to him a dislike) is the opposite of making something liked to another.^[794]

Karahiyah technically: what is disliked is the opposite of what is beloved, taken from karah (dislike) that is the opposite of mahabbah (like, love).^[795]

**The Difference between Dislike, Hatred, Desistance (Iba’), and Repulsion (*Nufur al-Tab`***)^[796]

Desistance is refusal, and one may dislike that which he is unable to desist from. Hatred may expand that which dislike cannot expand. It is, for example, said: ubghidu zayda (I hate Zayd), meaning: I hate to honour and benefit him. It is not said: akrahuh (I dislike him) in that same meaning. Nonetheless, dislike may be used in that which hatred is not used, such that, for example, it is said: akrahu hadha al-ta`am (I dislike this food) but ubghiduh (I hate it) is not used.

Unwillingness [the other usage of karahah] is the opposite of willingness, while repulsion is the opposite of desire. Man may willingly drink bitter medicine despite being repulsed by it, and if repulsion were the same as unwillingness it would have been impossible to simultaneously take place with willingness.

Prohibition of Hatred and Dislike in the Qur’an and Sunnah

Allah, exalted, says: “Satan’s plan is to stir up hostility and hatred between you with intoxicants and gambling and to prevent you from remembering Allah and praying. Will you not then abstain?” [al-Ma’idah: 91].
Abu Hurayrah, Allah be pleased with him, narrated that the Prophet ﷺ said: “Beware of supposition, for it is the most false of speech. Do not stalk, spy on, deceit, envy, hate, nor forsake one another. Be, slaves of Allah, brothers.”^[797]
al-Zubayr ibn al-`Awwam, Allah be pleased with him, narrated that the Prophet ﷺ said: “The disease of the nations before you is creeping towards you: envy and hatred, it is the cutter. I do not say that it cuts the hair, but it severs religiosity. By the One in Whose Hand is my soul, you will not enter the Garden until you believe, and you will not believe until you love each other. Shall I tell you about what will strengthen that for you? Spread greetings of peace among each other.”^[798]

Quotes of the Predecessors and Scholars on Dislike

Some of the companions said: “Whoever seeks the virtue of the worshippers, then let him reconcile among the people, and not place among them enmity and hatred.”^[799]
Ibn al-Qayyim said: “Hatred and dislike is the root of all desistance and its start.”^[800]
al-Ghazali said: “Know that amiability is the fruit of good morals, and division is that of evil morals. Good morals necessitate loving, socialising, and alignment with one another, whilst evil morals necessitate hatred, envy, and misalignment. Whenever that which bears fruit is praiseworthy, likewise will be the fruit itself.”^[801]

Categories of Hatred and Dislike

Hatred is categorised into two:

The first: is prohibited from, reprehensible, and impermissible, and it is the one this section is concerned with.

The second: is commanded, and its possessor is rewarded. Among its forms is hatred and dislike for falsehood, disbelievers, transgressors, and criminals.

Impacts of Hatred and Dislike

They are a reason to fall into calumny and slander against others, and being prejudiced against them in disputes.
They beget severe spite towards the hated.
They are a reason for the spread of dangerous societal illnesses, threatening its cohesion and unity. For example, the spread of inciting rumours, having envy, and reprehensible competitiveness.
They are a cause for the loss of safety and security in society.
They cause a lack of affection in a single society, rather in a single family.
Due to them, trust diminishes between members of society, such that you barely find any person who trusts another.
Justice perishes in a society that is filled with hatred.
Hatred leads to evil morals.

Reasons for Falling into Hatred and Dislike

Backbiting and gossiping.
Lying and cheating.
Harshness of heart, cruelty, and roughness.
Protective jealousy in other than its place – it would lead to hatred and dislike.
General injustice is among the reasons for hatred.
Transgressing against other people’s rights.
Favouring oneself with benefits and not giving them to those who deserve it.
Betrayal and a lack of trustworthiness.
Arrogance is a strong reason for hatred, for the arrogant hates the people and vice versa.
Envy. It is among the biggest causes which make hatred rife among the masses.

Means to Avoiding from Hatred and Dislike

Beneficence. Allah, exalted, says: “Good and evil cannot be equal. Repel evil with what is better and your enemy will become as close as an old and valued friend.” [Fussilat: 34].
Impartiality and fairness. Through impartiality, spite and dislike disappear, and qualities of respect, love, and competition towards good develop instead.
Taking each other into account. This purifies souls from evil and dislike, increasing love and amiability.
Patience. Some literary writers said: “Through patience upon disliked things are great gains made.”^[802]
Distancing oneself from anyone whose concern is to create enmity and dislike among people. This is through means like disputes, insults, backbiting, gossiping, envy, and other spiritual illnesses.
Engaging in means that strengthen ties and imbed good relations, increasing love among the believers. This is through means like spreading greetings, giving gifts and presents, cooperation, burden sharing, and others.
Distancing oneself from reprehensible competition for the perishing worldly life. It is among the greatest reasons for hating and disliking one another.

Hatred and Dislike in Proverbs and Poetry^[803]

“Being needy but surrounded by love is better than being wealthy but surrounded by hatred.”
“Arrogance is the leader of hatred.”
“Abundant rebuke necessitates hatred.”
The poet said:
“Allah has ordained that hatred destroys its people,

And that upon the aggressor does misfortune land.”^[804]

Spying

The Meaning of Spying

Tajassus linguistically: is taken from jassa al-khabar to mean searched and looked for some news. Tajassus is searching for the hidden parts of things, mainly used in an evil sense. al-jasus (the spy) is a person who spies for matters then returns with their news. He is the possessor of evil secrets, whereas al-namus (the confidant) is the possessor of good secrets.^[805]

Tajassus technically: is searching for private matters and faults, exposing what the people have concealed.^[806]

**The Difference between Spying and Sensing (Tahassus)^[807]**

Sensing (tahassus with the harsh ha) is seeking a thing through the senses. Spying (tajassus with a jim) is similar. It is said they are of the same meaning. It has also been said that spying is searching for women’s privacies, whereas sensing is listening to people's speech. It is narrated that Ibn `Abbas, Allah be pleased with them both, was asked about the difference between them so said: “They are not far from one another: sensing is to do with what is good, whereas spying is with regards to evil.” The difference has also been described as sensing being firsthand reception of news, whereas spying is secondhand. It is also said that sensing is seeking another’s news and searching for them out of pity, to give advice, and out of precaution, such that one is contented at the other’s wellness – at least one would aid the other if they seem unwell, with goodwill, care, and support. This is in contrast to spying where one seeks others’ news and states to uncover what they would dislike to be known – one extracts them with one’s searching to expose the other's privacy and defect.

Dispraise of Spying and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Believers, avoid making too many assumptions – some assumptions are sinful – and do not spy on one another or speak ill of people behind their backs: would any of you like to eat the flesh of your dead brother? No, you would hate it. So be mindful of Allah: Allah is ever relenting, most merciful.” [al-Hujurat: 12].
He, exalted, also says when describing the hypocrites’ traits: “Had they gone forth with you, they would have only added to your trouble, and would have run about in your midst seeking to stir up sedition among you, whereas there are among you some who are prone to lend ears to them. Allah knows well the wrong-doers.” [al-Tawbah: 47].
Abu Hurayrah, Allah be pleased with him, narrated that the Prophet ﷺ said: “Beware of supposition, for it is the most false of speech. Do not stalk, spy on, deceit, envy, hate, nor forsake one another. Be, slaves of Allah, brothers.”^[808]
Abu Barzah al-Aslami, Allah be pleased with him, said: “Allah’s Messenger ﷺ said: ‘Assembly of those who proclaimed faith with their tongues but it is yet to enter their hearts, do not backbite the Muslims nor follow up their private matters. Whoever does so, Allah will follow up on his privacy. Whomsoever Allah follows his privacy, he will expose him in his home.”^[809]

Quotes of the Predecessors and Scholars on Dispraising Spying

Abu Qilabah narrates that `Umar ibn al-Khattab, Allah be pleased with him, was informed that “Abu Mihjan al-Thaqafi drank alcohol with his friends in his home.” `Umar went forth until he entered upon him. There was only one other man with him. Abu Mihjan said: “Commander of the Faithful, this is not lawful for you. Allah forbade you from spying.” `Umar said: “What do you say of this?” Zayd ibn Thabit and `Abdullah ibn al-Arqam both said: “He is right, Commander of the Faithful. This is spying.” `Umar went and left him.”^[810]
Qatadah said in interpretation of His statement: “Do not spy on one another”: “Do you know what spying is? It is that you follow your brother’s faults to find out his secrets.”^[811]

Impacts of Prohibited Spying^[812]

Spying is a manifestation of ill faith and one of its consequences. It is the result of an evil, blameworthy trait which the pure faith rejects.
It is a manifestation of weak faith and religiosity, and a lack of godly awareness. This is from a religious perspective. As for the moral, spiritual perspective, then it is a sign of the self’s lowliness and depravity, its lack of aspiration, and it being busy with banal, trivial matters as opposed to the most critical and lofty ones.
It is a way for amicable ties to be broken, relations to become void, dear ones having enmity against each other, and brothers splitting up.
Spying leads to a corrupt life, making it rife with doubts and fears such that one never feels secure with his privacy that it may be breached or become public to the masses. One ends up in a never-ending cycle of doubt and uncertainty.
Spying is a path to hatred and an instigator of vengeance. If one becomes aware that some person is exerting himself to expose one’s privacy and scandalise one’s personal affairs, he will in turn vie to respond in kind.
Spying is a means to spread debauchery and vice among Muslims, since the former facilitates the exposure of otherwise hidden lewdness and obscenity.
It is a clear indicator of an evil conscience and deeply imbedded hypocrisy in the heart, and that its possessor is far from faith even if he claims it, short of piety even if he endows himself with its clothing.
Its possessor is warned against scandalous humiliation and exposure even if he is in the safety of his own home.
It suffices as an evil testimony for spying that he who does it incurs Allah’s wrath and His painful punishment in the next life. In this worldly life, he is hated and disliked by the people – they constantly doubt him, never fully being relaxed in his presence.

Forms of Spying

Forms of Unlegislated Spying

Spying on Muslims in their homes, seeking to expose their privacies.
Breaking into homes and private places to catch their inhabitants in the act of sin. This is unlawful and unequivocally rejected by the Law.
Probing and searching for sins and faults which have been committed in the past, spying on those who undertook them to know them.
One listening in on a group conversation while they dislike him doing that.
Spying on the Muslims for the benefit of the enemies of the religion.

Forms of Legislated Spying

Spying on the enemies of the Ummah to find out their numbers and preparation.
Following dangerous and suspicious criminals.
The ruler checking up on the state of his people, so that he is aware of the oppressed and the needy, securing their rights, as they are a trust the ruler is bound to serve.^[813]

Causes of Unlegislated Spying

Pure curiosity.
Intent to harm and expose.
Ill faith.
Vengeance and treating others with the like: that the spied upon spies back on whoever is spying upon them in retaliation.
Material gain: that the spy is financially motivated through some institution.

Means to Desisting from Spying

That one is watchful of Allah, blessed and exalted, at all times and with all things, fearing His painful punishment and the power of his vengeance.
That one leaves off his curiosity and his love of uncovering others’ personal matters.
That one instills within himself desire for the Muslims’ unity and their coming together, fearing that they become split and fragmented through severed ties.
That one contemplates the evil consequences of this quality in the Qur’an, Sunnah, and statements of the Predecessors. In this is a strong repellent from engaging it.
That he realises what he is doing is harmful to Muslims by all standards, and that harming them is legally impermissible.
That the one spying fears that he himself is exposed as warned by the Messenger of Allah ﷺ, that those who follow people’s privacies will be exposed even if in the depths of their homes.

Spying in Poetry

The poet said:

“Do not look for what the people had hid of evil

Such that they uncover the secrets of your evil.

Mention their good traits if they are mentioned

And shame not another for a defect you have.”^[814]

Being Difficult

The Meaning of Being Difficult

Ta`sir linguistically: comes from `usr (difficulty), the opposite of yusr (ease). `usrah is a lack of means, and likewise i`sar. `usra are those matters which are difficult as opposed to easy, whilst yusra are those which are facilitated.^[815]

Ta`sir technically: is that one is difficult with oneself and others in their religious affairs, by increasing over the legislated, or in worldly affairs by leaving that which is easier when it is not sin.^[816]

Dispraise of Being Difficult and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “If they suckle your infants, pay them for it. Consult together in a good way – if you make difficulties for one another, another woman may suckle the child for the father.” [al-Talaq: 6].
Isma`il Haqqi said: “In this there is rebuke for the mother for her making things difficult, in the same way when you ask someone to do something but he backs down, so you tell them: “Other than you will do it. You want it to remain undone, so you are blameworthy.”^[817]
Anas ibn Malik, Allah be pleased with him, said: “Allah’s Messenger ﷺ said: ‘Facilitate and do not make things difficult; give glad-tidings and not repel people.’”^[818]

Quotes of the Predecessors and Scholars on Dispraising Being Difficult

Abu Musa inflicted extreme rigour upon himself in the matter of urination. He used to urinate in a bottle and said: “When the skin of anyone amongst the people of Israel was besmeared with urine, he cut that portion with a cutter.” Hudhayfah said: “I wish your friend would not inflict such an extreme rigour. I and the Messenger of Allah ﷺ were walking together till we reached the dumping ground behind an enclosure. He stood up as one among you would stand and urinated. I was going to turn away from him, but he beckoned to me, so I went to him and I stood behind him, till he had relieved himself.”^[819]
al-Dahhak, Allah have mercy upon him, said: “Whoever is in difficulty, he ought be delayed till it is replaced with ease. Such should the case be with every debt of the Muslims. It is impermissible that a Muslim knows his indebted brother is struggling then imprisons him, or asks for his debt back before Allah facilitates for him”^[820]
`Umar ibn `Abd al-`Aziz said: “Whoever has naught but his abode, he is, by Allah, going through difficulty and included among those Allah commanded to give respite.”^[821]
Ibn Hajar, Allah have mercy upon him, said: “None of you takes religious acts too seriously leaving gentleness but that he will become lethargic and eventually overcome.”^[822]

Forms of Making Things Difficult

Being difficult:

With the indebted when he is late in repaying his debt, not giving them respite.^[823]
In expenditure, which is a man spending on his family scarcely out of choice, where he is in fact able to spend plentifully.
With the worker, by not giving them their full due or delaying it.
With those who seek marriage, by being extreme in setting the marital gift amount, or even setting conditions outside the realm of capability.
With the poor and needy, by requiring that they accomplish difficult feats before being given what they need.
With their subjects, and that by rulers. This is by not answering their needs or placing impediments for them in order to reach them.
With others in calling to Allah and enjoining them towards good and forbidding them from evil.
With oneself in worship and obedience. It is normally followed by a subsequent lethargy that undoes all the initial excess, leaving off worship completely.

Harms of Making Things Difficult

Placing such unjustified restrictions on people may lead them to fall into the impermissible to repel this constriction they find themselves in.
Hatred and enmity growing between him who is difficult and those with whom he is difficult.
The removal of loving and gentle relations among the people, until one ends up searching for what solely benefits him even if he harms all people.
Repelling others from the path to goodness and Allah’s worship, pushing them towards the path to evil.
Fanaticism in upholding unreasonable moral standards lead one to burn out his body and spirit unjustifiably.
He who makes things difficult does not accomplish what he hopes for. There often follows such intensity a lethargy that forces him to desist from worship completely.
Every hollow enthusiasm in religion will be severed.

Reasons for Falling into Being Difficult

Going against the guidance of the Prophet ﷺ who forbade making things difficult.
Satan beautifying such impedance in one’s eyes, believing that one is surely the best of people in Allah’s judgement.
Weakness of faith makes one place such hindrance on others for lowly worldly gain.
A lack of loving and sociable relations between the Muslims.
A lack of guides, leaders, and sincere role models who teach and actualise the religion’s principles among the masses.
Immersion in the worldly life, running after its ultimately perishing gains without consideration of the pure divine Law.
Ignorance of the true nature of the Law, believing that adherence to it lies solely in the abundance of deeds even if said deeds are unlegislated.

Means to Desisting from Difficulty

That the person who makes things difficult for others realises that days are changing – some are for you and others are against you, and one may end up drinking from the same glass he made others drink from.
Moderation in worship.
Treating others how one would like to be treated.
From the signs of munificence and magnanimity is that one expends his wealth for the benefit of others without awaiting from them any recompense or thanks. What then of one who gives, knowing that whatever he gives will be returned but the one indebted is in difficulty. Such a person is more deserving of being delayed. It is more befitting to even decrease the amount, if not absolve him of it completely.

Being Difficult and Poetry

The poet said:

“If the Lord of Mercy has given you abundant wealth

And you become in ease when you were in difficulty,

Then follow this up with praise, thanks and exaltation,

He will increase you, brother – you’ll be safe from poverty.

Take out swiftly from it what is rightfully Allah’s

To all those close ones in poverty and difficulty.”^[824]

Repelling

The Meaning of Repelling

Tanfir linguistically: is escaping, fleeing, getting away, and wandering. Nafr is division, and its origin implies disinclination and distancing. Nafara yanfiru nufuran wa nifaran is said if one goes away and escapes.^[825]

Tanfir technically: is being harsh and difficult with people, repelling them away from Islam and the religion. It is also repelling the people from the lawful and worldly matters which do not entail extravagance or wastefulness.^[826]

Dispraise of Repelling and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “It is out of Allah’s mercy that you [Prophet] have been lenient with them. Had you been cruel or hard-hearted, they would have certainly abandoned you.” [Al `Imran: 159]. “Abandoned you” as this upsets and repels them.
Abu Mas`ud al-Ansari, Allah be pleased with him, said: “A man came to Allah’s Messenger ﷺ and said: ‘Allah's Messenger, by Allah, I keep away from the morning prayer only because so-and-so prolongs the prayer when he leads us in it.’ I never saw Allah’s Messenger ﷺ more furious in giving advice than he was at that time. He said: ‘Some of you are repellent! Whoever among you leads the people in prayer should shorten, for among them are the weak, the old, and the needy.”^[827] Meaning, they repel people from Allah’s religion.^[828]
Allah’s Messenger ﷺ advised Mu`adh and Abu Musa al-Ash`ari when he sent them to Yemen, saying: “Make things easy, not difficult. Give glad-tidings, do not repel people. Work together and do not differ.”^[829]

Quotes of the Predecessors and Scholars on Dispraising Repelling

Mu`ammar said: “True knowledge is seeking religiously mandated concessions. As for making things difficult, anyone can do that.”^[830]
Hakim said: “The most corrupting of people are the ignorant worshipper and the wicked scholar. The former invites to his ignorance through his worship, and the latter repels from his knowledge due to his wickedness.”^[831]
The Messenger of Allah ﷺ has been described as: “The most expansively tolerant, most truthful in speech, most lenient in dealing, and most noble in companionship. He invites towards amiability as opposed to repelling. He honours the noble of each people and makes them their governor. He would always ask about his companions, giving each person who sits with him their due portion, such that whoever sits with him believes that there isn’t anyone more noble to him than he.”^[832]

Forms of Blameworthy Repelling^[833]

Excessively taking others towards the religion and being severe and zealous in doing so, always holding them to unreasonable standards. Never taking concessions to lighten their load, even though Allah loves that His concessions to the people be taken up by them just as He loves that they have resolve for high standards.
Making the people despair of Allah’s mercy, blessed and exalted, making them give up on repentance. Belittling sinners and looking down on them, or it may even be such that they are insulted and assaulted.
Abundantly admonishing others through warning and rebuking them, reminding them of Allah’s punishment; and never reminding them of Allah’s expansive mercy, blessed and elated, His promise of bliss, vast favour, and bountiful grace.
Religious discourse being such that it cannot be borne by the masses. Such examples include fine jurisprudential differences and intricate theological philosophies which are either misunderstood by the laity or are a source of their confusion.
Repelling when calling non-Muslims to the religion by overburdening them with all of Islam’s orders in one go, without graduation in doing what they are able to bear of obligations and prohibitions.
Not having adequate etiquettes in advising others, like advising others publicly, repelling the advised and making their chest constrained against accepting it.
Repelling children from goodness and performing acts of religious obedience, like pushing them away from coming to the mosques, and being harsh in teaching them and training them towards good.
Excessively repelling the masses from the lawful of this worldly life. Allah, exalted, says: “Say, ‘Who has forbidden the adornment and the nourishment Allah has provided for His servants?’” [al-A`raf: 32].

Types of Repelling

Verbal repelling: is through poor, evil words, such as excessively admonishing others instead of enticing them to Allah’s mercy.

Actual repelling: is through actions that are of a poor ethical societal standing, like meeting people with sternness and harshness such that they are repelled from one. Additionally, if one cheats, deceits, and lies to the people, doing things which go against Islam and negate sound morality.

Impacts of Repelling

The people not adhering to the rulings of the religion and leaving off worship. Furthermore, when coupled with the recipients' weak faith, repelling may cause them to leave the religion altogether.
People not caring for the religion’s teachings and distancing themselves from it, viewing it as something that will make their lives difficult for them.
The masses being disinclined to attend sittings of goodness and remembrance, even if they be delivered by the most knowledgeable scholars of the land.
The people despairing of Allah’s mercy, blessed and exalted, giving up from attaining His forgiveness. This incites them to leave His obedience and engage in sin.
The repellent carries the sin of all those whom he repelled from truth to falsehood.
Society hates its possessor, and it corrupts familial relations.
The repellent unwittingly puts himself and others to trials.

Reasons for Falling into Repelling

Ignorance of the Law’s principles and the precepts of calling to Allah, blessed and exalted. Also, not studying the jurisprudence of enjoining what is good and forbidding what is evil.
Not caring for the state of the people and the difference of their natures and dispositions.
The repellent having self-justification in his act of repelling, believing it is what is right.
Haughtiness from those who are supposedly part of delivering the call and their vanity, thinking they are better than others.
Being excessive in giving advice and admonishment, inciting repulsion due to boredom and discontentment.
Having evil morals and a withdrawn disposition.

Means to Desisting from Repelling

Following the way of the Messenger ﷺ in his calling people and softening their hearts.
That the caller to Allah appreciates the people’s need for an insightful, lenient, easy-going caller, who brings them closer to Allah and His love.
The caller to Allah expressing humility, avoiding haughtiness.
The caller fearing that he becomes a reason for people’s misguidance and distancing them from the religion due to his harsh and obnoxious demeanour. He must realise that this may incur Allah’s punishment and His torment, blessed and exalted.
That the callers to Allah are aware of the intricacies of enjoining good and forbidding evil, so they fulfill this obligation upon sound insight and knowledge.
Knowing that Allah alone is the one who guides, and that one is merely an intermediate to this guidance. If one actualises Allah’s commands and His Messenger’s, only then may true guidance manifest from his handiwork; otherwise, it will not.

Cowardice

The Meaning of Cowardice

Jubn linguistically: is the antonym of courage. The jaban among men is he who is too awe-struck to go forth to anything, whether in the day or night.^[834]

Jubn technically: is fearing that which ought not be feared.^[835]

Dispraise of Cowardice in the Qur’an and Sunnah

Allah, exalted, says: “Believers, when you meet the disbelievers in battle, never turn your backs on them: if anyone does so on such a day – unless maneuvering to fight or to join a fighting group – he incurs the wrath of Allah, and Hell will be his home, a wretched destination!” [al-Anfal: 15, 16].
Allah, sanctified and exalted, described the hypocrites that they are cowards, and that they are not firm in facing the enemy in battle. He says: “They begrudge you any help. When fear comes, you see them looking at you with eyes rolling like someone in their death throes; when fear has passed, they attack you with sharp tongues and begrudge you any good. Such men do not believe, and Allah brings their deeds to nothing – that is all too easy for Allah. They think the joint forces have not gone, and if the joint forces did come again, they would wish they were in the desert, wandering among the bedouins and seeking news about you. Even if they were with you, they would hardly fight at all.” [al-Ahzab: 19, 20].
Abu Hurayrah, Allah be pleased with him, said: “Allah’s Messenger ﷺ said: ‘The worst qualities of man are apprehensive avarice and destabilising cowardice.”^[836] Meaning, avarice which leads one to anxiety and cowardice which makes his heart escape its place. He is neither generous nor brave – he does not benefit others with his wealth nor his self.^[837]

Quotes of the Predecessors and Scholars on Dispraising Cowardice

`A’ishah, Allah be pleased with her, said: “Indeed, among Allah’s creation are those who have the hearts of birds, wherever the wind blows they go with it; so pshaw to the coward! Pshaw to the coward!”^[838]
Khalid ibn al-Walid, Allah be pleased with him, said: “I was present at such and such battle in the pre-Islamic and Islamic eras. There isn’t in my body a space but on it is a spear wound, or sword strike. Yet, here I am, dying upon my bed. May the eyes of the coward never find rest!”^[839]
Ibn al-Qayyim said: “Cowardice and miserliness come together, they are respectively not benefiting others through one’s self and wealth. They are two causes of anguish, as the coward misses all sorts of pleasantries and great pleasures which can only be attained through courage, and likewise miserliness. Those two qualities are two of the greatest causes of suffering.”^[840]

Impacts of Cowardice and its Harms^[841]

Self-humiliation and leading an evil life, seeking the stations of the lowly.
Having no steadfastness and patience at times where they are necessary.
A cause for laziness and love of comfort which are the root of all ignoble characteristics.
A reason to accept every debaseness and grievance.
Coming under every scandal in one’s self, family, or wealth.
What cowardice begets of fleeing the battlefield when fighting for the sake of Allah is a major sin which necessitates the Fire.

Curing Cowardice

Cowardice has its causes which make one characterised by it, therefore to cure it one must do away with them. Its reasons are either ignorance which goes away with experience, or fear which is removed through repeatedly placing oneself in the way of what is feared until it becomes a norm.^[842]

Cowardice in Poetry

A proverb on cowardice is: “The coward’s end is from above” meaning his wariness and cowardice will not repel death when Allah’s decree befalls him.
They say: “The coward’s stick is longest.” Abu `Ubayd said: “I believe the coward to do that. Due to his failure, he says that having a longer stick will incite greater fear in his enemy than it being short.”^[843]
al-Mutanabbi said:
“Only when the coward is in some land alone

Will he look to fight, seeking a solitary face-off.”^[844]

Argumentation and Dispute

The Meaning of Argumentation and Dispute

Jidal linguistically: is fierceness and rigidness in opposition, having ability to manifest it, responding to an argument with another. Mujadalah means debate (munazarah) or opposition (mukhasamah). It was referred to as opposition due to its intensity.^[845]

Jidal technically: is negotiating with the purpose of antagonising and beating one’s opponent.^[846]

Mira’ linguistically: is arguing. Tamari and mumarah is debating out of doubt and uncertainty. A debate may be referred to as mumarah.^[847]

Mira’ technically: is excessively calling upon a person to highlight his errors and rebuke him, all with the intention of haughtiness.^[848]

Synonym of Argumentation

Debate (Munazarah): is the going back and forth between two people, each intending to showcase his position’s correctness and falsify the other’s. Both nonetheless seek the truth.

Discussion (Muhawarah): is the going back and forth of speech. Tahawur is of the same root and means responding to one another (tajawub). It is a high literary form and one of its styles.^[849]

**The Difference between Argumentation, Dispute, and Contention (Hijaj)^[850]**

Argumentation and dispute mean the same thing, except that dispute is blameworthy because it is opposing the truth once it is clear, whilst argumentation is not like this. Dispute is also only as an objection, unlike argumentation, which may manifest as an initiation or as an objection.

The goal of contention is presenting proof, whereas the goal of argumentation is retraction from an understanding.

Dispraise of Argumentation and Dispute in the Qur’an and Sunnah

Allah, exalted, says: “Among mankind is he who disputes concerning Allah without knowledge or guidance or an enlightening book.” [al-Hajj: 8].
He also says, majestic in His affairs: “Among mankind is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of adversaries.” [al-Baqarah: 204]. Meaning, intense in his opposition, dispute, and animosity to the Muslims.^[851]
Abu Umamah, Allah be pleased with him, said: “Allah’s Messenger ﷺ said: ‘A people did not go astray after they had been guided but argumentation was rife among them.’ He ﷺ then recited: ‘They did not strike him [`Isa, peace be upon him] to you as a parable but out of argument. They are an adversarial people.” [al-Zukhruf: 58].^[852]
`A’ishah, Allah be pleased with her, said: “The most hated person to Allah is the fiercely adversarial.”^[853] Obstinacy in argumentation carries with it a neglect from rights, wavering in their fulfilment, drawing them away from those deserving of them, and oppression of their possessors. Due to this, the one who was characterised by this trait deserved Allah’s hate and His punishment.^[854]

Quotes of the Predecessors and Scholars on Dispraising Argumentation and Dispute

Ibn `Abbas, Allah be pleased with them both, said: “Do not dispute with your brother, for the wisdom of dispute is not understood, nor is its potential rage improbable…”^[855]
Ibn `Umar, Allah be pleased with them both, said: “No man will attain true faith until he leaves off dispute despite knowing he is right, and also leaves off lying when joking.”^[856]
Malik ibn Anas said: “Dispute hardens the heart and begets grudges.”^[857]
Muslim ibn Yasar said: “Beware of dispute, for it is the scholar’s hour of ignorance, and through it the devil seeks his errors.”^[858]

Categories of Argumentation

Argumentation is categorised into two:

The First: Praiseworthy Argumentation

This type of argumentation is a means to clarifying and delineating the truth through the presentation of evidence in its favour. There is goodness in this for Islam and an honour to the Muslims. It is a form of calling to Allah and intellectually fighting for His religion. There are textual proofs to this type of argumentation, related to presenting the truth and debating on its behalf. It is a form of propagating it, and fending off all evil and false attributions from Islam and

the Muslims.

The Second: Blameworthy Argumentation

This type of argumentation is founded on affirming falsehood, desiring wealth and status. It is built on fabrication, neglection of rights, spreading desires and doubts, and questioning the metaphysical which Allah commanded us to believe in and submit to. This includes matters of revelation, Allah’s Names and Attributes, resurrection, life after death, and the Garden and Fire.

Impacts of Dispraised Argumentation and Dispute and their Harms

It is considered useless talk the emitter of which is looked down upon.
Illegitimate argumentation may lead one to denounce others’ faith or deeming them as immoral.
Allowing for enmity, and begetting friction in society.
They lead to lying.
They lead to the tongue uttering profane and lowly words.
They lead to the truth being denied and rejected.

Etiquettes of Praiseworthy Argumentation

Having truthful intentions in giving victory to truth and calling to Allah’s way, exalted. Avoiding ostentation, fame, and desire for status and elevation.
Adorning oneself with the authentic knowledge understood from the Book of Allah, the Sunnah of His Messenger ﷺ, and what the Righteous Predecessors were upon.
Making the Book of Allah and the Sunnah of His Messenger ﷺ the arbiters for differences.
Prioritising the tradition and its texts over the intellect and its beliefs.
Adhering to lofty Islamic mannerisms when arguing. These include polite wording, respecting the interlocutor, and not resorting to character assassination.
That the purpose be seeking truth and convincing others of it, simultaneously furtherance from falsehood and its obfuscation to the masses.

Adages, Proverbs, and Poetry in Argumentation and Dispute^[859]

“Dispute is ignobility.”
It is said: “Do not dispute a sage or an idiot. The sage will beat you, and the idiot will harm you.”
Luqman said: “My son, whoever does not control his tongue is regretful, whoever disputes often is insulted, whoever accompanies an evil friend is not safe, and whoever accompanies the righteous is prosperous.”
al-`Arzami said:
“I advise you in what I say and mention.

It is an obliged right of endearment.

Find no comfort in dispute, for it is

A caller to evil and brings temptation.”

Zayd ibn Jundub al-Iyadi said:
“We were a people upon a single faith, then we were

Split up by arguing and mixing seriousness with play.

They were not in need of it, those men who went astray

Through argumentation – they needn’t deliver sermons.”^[860]

Impatience

The Meaning of Impatience

Jaza` linguistically: is the antonym of patience. It is the verbal noun that comes from jaza`tu al-wadi if one cuts a valley horizontally. It is lacking ability to bear what has befallen one.^[861]

Jaza` technically: is manifesting anxiety and pain when afflicted. It is also described as a grief which derails man from engaging what he needs to, cutting him off from it.^[862]

**The Difference between Impatience, Alarm (Faza`), and Soft-heartedness (Riqqat al-Qalb)^[863]**

Alarm is what overcomes one through fearing something. Impatience is through that which is painful. Faza’ is also a general word. It may be used with a predicate or without.

Impatience is weakness in the self and fear in the heart that is exasperated by greed and covetousness. It is borne of weak faith in divine destiny… as for softness of heart, then it is a form of mercy.

Dispraise of Impatience in the Qur’an and Sunnah

Allah, exalted, describes the Fire’s inhabitants saying: “Equal it is for us whether we endure impatiently, or whether we endure patiently; in no way can we have any evasion.” [Ibrahim: 21].
He, exalted, also says: “Man was truly created anxious: impatient if struck with calamity, tight-fisted if given goodness. Except those who are diligent with prayer.” [al-Ma`arij: 19 – 22].
Jundub ibn `Abdillah, Allah be pleased with him, said: “Allah’s Messenger said: ‘Amongst the nations before you there was a man who was wounded, and growing helpless with pain, he took a knife and cut his hand with it and the blood did not stop till he died. Allah said: “My slave hurried me with bringing death upon himself; I have forbidden him from the Garden.”’”^[864]

Quotes of the Predecessors and Scholars on Impatience

`Ali ibn Abi Talib, Allah be pleased with him, said to al-Ash`ath ibn Qays: “If you are patient, what the Pen has written is exacted over you while you are rewarded. If you are impatient, what it has written is exacted over you while you are sinful.”^[865]
`Ubayd ibn `Umayr said: “Helplessness is not for the eye to tear and the heart to sadden, rather it is the evil of statement and belief.”^[866]
Some sages said: “If you are lamented by what escapes you [of blessings], then you ought to lament over what does not befall you [of calamity].”^[867]

Categories of Impatience

Impatience over sin, that one jumps to sin upon impatiently.
Impatience in calamities: the slave does not account the calamity as a means of purification or reward. He views it as evil which has struck him. This is impatience. He does this whilst showing resilience and not appearing except as being patient.^[868]

Impacts and Harms of Impatience ^[869]

Supplicating against oneself.
Begets lamentation.
Constant regret.
Missing out on reward.
Exasperating hardship.
Increasing tribulation.

Forms of Impatience

Wishing for death.
Facepalming.
Tearing clothes.
Inciting sensibilities.
Supplicating for destruction.

Reasons for Being Impatient^[870]

Recalling the calamity and never forgetting it, continuously contemplating over it, finding no solace in said remembrance nor consolation.
Sorrow and intense anguish, such that one cannot see past his hardship nor replacement for his lost one. One therefore increases in yearning through sorrow, and in panic through anguish.
Excessive complaining, and spreading helplessness.
Not habituating the self to face what it dislikes.
Giving up on mending his problems, such that the grief of the calamity is coupled with the despair of giving up. Patience is lost as a result, one sees no way out.
Weak faith and not seeking the aid of Allah in calamities.

Means to Desisting from Impatience^[871]

Strong faith.
Remembrance of Allah.
Patience over hardships.
Expectations of calamities.
Contentment with decree, realising that there is no repelling it.
Knowing that impatience allows for the enemies’ gloating, and it hurts allies.
Knowing that impatience angers Allah and overjoys the devil.

Impatience in Proverbs and Poetry

“This, and you are yet to see Tuhamah!” This is a parable struck for the man who feels incapable before appreciating what he is facing in the first place.^[872]
“Whoever is impatient with evil today has done himself wrong.” This is said when a matter is rectified when it was once corrupt, meaning: there shall be no incapacitating evil henceforth.^[873]
Imam Shafi`i, Allah have mercy upon him, said:
“Leave the days to do as they please

And be content when decree is exacted.

Feel not helpless for events of the night,

For worldly matters are ever perishing.

Your provision is not decreased by care,

Nor is it increased through arduousness.

Neither sorrow nor joy shall remain eternally,

Nor depression within you, nor comfort.”^[874]

Contempt

The Meaning of Contempt

Jafa’ linguistically: the origin of jafa’ is the synthesis of one thing from another. Jafa’ is the opposite of righteousness and dutifulness. Jufa’ is what is cast off by the flowing riverbed, and the free etymological root of jafa’.^[875]

Jafa’ technically: is coarseness in companionship, ungainly conduct, and lack of gentleness in dealing with matters.^[876]

Dispraise of Contempt and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “It is out of Allah’s mercy that you [Prophet] have been lenient with them. Had you been cruel or hard-hearted, they would have certainly abandoned you.” [Al `Imran: 159]. In this noble verse, Allah reminds His Messenger ﷺ what He endowed him with of mercy and affection for the believers. Had he been characterised with contempt, harshness, and cruelty of heart, he would find no one around him to support him.
Ibn Mas`ud, Allah be pleased with him, said that the Prophet ﷺ said: “Faith is there,” pointing with his hand to Yemen, “Contempt and cruelness of heart is found among the callous camel herders whence the devil’s two horns originate, in Rabi`ah and Mudar.”^[877]
Abu Bakrah, Allah be pleased with him, narrated that the Prophet ﷺ said: “Bashfulness is from faith, and faith is the Garden. Profanity is from contempt, and contempt is the Fire.”^[878]

Quotes of the Predecessors and Scholars on Dispraising Contempt

Maik ibn Anas said: “A people’s traditions do not perish but that their desires become wild, and with the lack of scholars contempt becomes rife among them.”^[879]
Sufyan al-Thawri said: “Beware of sitting with the contemptuous. Accompany only the believer, invite the pious to food, and not befriend the wicked nor sit with them.”^[880]
Sa`id Ibn Jubayr said: “Four things are considered forms of contempt: a man entering the mosque and praying at the back, letting others pray ahead of him; a man passing in front of another during his prayer; a man wiping his forehead before concluding the prayer; and a man having food with those who are not of his religion.”^[881]
Yahya ibn Mu`adh, Allah have mercy upon him, said: “True love is neither increased by dutifulness nor decreased by withdrawnness.”^[882]

Forms of Contempt^[883]

The slave’s contempt for his Lord, despite Him being his master who is ever-watchful of him.
Contempt for His Prophet, and a manifestation of this is to not pray for his exaltation upon his mention.
Contempt for one’s parents by being harsh in words or completely cutting off ties with them. This is from the greatest forms of contempt and its most severe. It is the true essence of being undutiful.
A man’s contempt for his wife and family.
Contempt with friends for whatever reasons.
Contempt with those who were gracious and helped one during their need.

Impacts of Contempt

The people not standing one another, especially if contempt is the norm among them.
The contemptuous not having anyone there for him at difficult times.
His being led to a painful, after-worldly punishment in the Fire.
The lack of sympathetic friends at times of loneliness.
The people not dealing with him since they are repelled by his nature.

Reasons for Falling into Contempt

Weak faith and little knowledge.
The devil designing this trait as being desirable to its possessor, that it is a form of virtuous strength or its like.
Envy begets contempt among those who have it and increases repulsion between them.
Individualism at the cost of social welfare
There being no sense of care to advise and direct others, especially those who slip into this character trait, giving them sincere advice until they desist.
That one is raised upon this feature or acquires it from his surroundings, such that he grows up with it and it becomes entrenched within him, making it exceedingly difficult to later get rid of it.
Arrogance which falls into the hearts of some of the contemptuous, enticing them to have contempt for the people.

Means to Desisting from Contempt

Endowing oneself with faith and beneficial knowledge. They are guarantors of a soft nature and sound morals.
Following the example set by the master of creation ﷺ in how he treated others, his care for them, and his gentleness in dealing with them.
Mixing with the people and being patient over their harm is another reason for leaving off this moral. The more a person isolates himself from the people and their congregations, his nature becomes harsh and his heart becomes cruel.
Brothers advising and directing each other sincerely guarantees a lack of contempt among them.
That he who is trialled by this spiritual sickness is aware of the punishment incurred by those who possess it and exhibit it continuously.
Knowing that one shares the same trait with evil tyrants which Allah, blessed and exalted, hates in His creation.

Patience over Contempt

Patience over he who has power over you, and you do not have power against him.
Patience over whom you have power against, and he has power over you.
Patience over whom you have no power against, nor has he any power over you.
The first is humiliation and weakness and is not virtuous. It is the state of the one who is patient over a disliked thing since he fears that which is even worse. The second is a form of virtue and righteousness, and is forbearance in its full. It is what the virtuous are characterised with. The third is split in two:

It may be contempt which is accidental or unintentional. Its instigator is aware of its ugliness and regrets that it came from him. Patience with such a person is a virtue and an obligation, and it is true forbearance.
As for he who thinks particularly highly of himself and feels entitled to show contempt and therefore does not regret it, then being patient with such a person is humiliation for the patient and further corruption for the one shown patience. It increases his daringness for evil. Dealing with an individual of this nature is tedious. The right course of action is to let him know that one could very well have avenged oneself from him, but refrained due to how inferior he is and not being interested in engaging with him. That is as much as should be done. Contempt from the lowly has no reward but being made an example of for others.^[884]

Contempt in Proverbs^[885]

“Whoever gives his self its due share of goodwill with brothers will enjoy a restful heart.”
“Whoever adorns himself with loyalty (wafa’), abandons contempt (jafa’), then he is a comrade truly genuine (safa’).”
It was said to some sage: “Give me counsel.” He said: “Have not contempt for your Lord, the creation, nor yourself. As for contempt with your Lord then it is to busy yourself with others' service over His. Contempt with the creation is that you mention them in a bad light with others. Finally, contempt with oneself is to neglect Allah’s obligations.”
Envy

The Meaning of Envy

Hasad linguistically: hasadahu yahsuduhu means that one wishes for the transference of others’ blessing and virtue to him, or their disappearance.^[886]

Hasad technically: is the desire for the blessings of the envied to transition to the envier.^[887]

**The Difference between Envy, Evil-eye (`Ayn), Want (Ghibt), Competition (Munafasah) and Contest (*Musabaqah***)

Evil eye is a fanciful look infused with an element of envy, and the one who brandished it is of a malignant nature. Want is a desire for the blessing found with another without wishing that it be removed from him.

Munafasah is linguistically derived from nafasah. The proof for the lawfulness of competition is: “For this let the competitors compete.” [al-Mutaffifin: 26]. Contesting is undertaken upon fearing missing out, like two servants racing with one another to be at their master's service. Each one would be damned to let the other beat him to favourability with their master.

Dispraise of Envy and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Say: ‘I seek refuge with the Lord of daybreak from the evil of whatever He has created, the evil in the night when darkness gathers, the evil in witches when they blow on knots, and the evil in the envier when he envies.’” [al-Falaq: 1 – 5].
He, exalted, also says: “Do they envy the people for Allah’s bounties? Indeed, We have given the descendants of Ibrahim the Book and wisdom, along with great authority.” [al-Nisa’: 54].
Anas ibn Malik, Allah be pleased with him, narrated that the Messenger of Allah ﷺ said: “Do not hate, envy, nor forsake one another. Be, slaves of Allah, brothers.”^[888]

Quotes of the Predecessors and Scholars on Dispraising Envy

Mu`awiyah ibn Abi Sufyan, Allah be pleased with them both, said: “I am able to appease anyone but the envious of some blessing, for he finds no pleasure but in its removal.”^[889]
Ibn Sirin said: “I never envied anyone over worldly matters. If he is of the inhabitants of the Garden, then how can I envy him over the worldly life when it is insignificant in comparison?! If he is of the inhabitants of the Fire, then how can I envy him when he is destined for the Fire?!”^[890]
al-Hasan al-Basri said: “I never saw an oppressor so akin to also being oppressed than the envious – he is constantly begrudging, inadvertently sad, and always depressed.”^[891]

Categories of Envy

Envy that is hidden and that does not have consequential infliction of harm, nor through one’s heart, tongue, or hand. One finds his heart afflicted with an element of said evil moral, yet only deals with his brother with what pleases Allah.
Wishing upon one’s brother that they remain in their state of misfortune and disliking that it be divinely altered to fortune; be that ignorance, poverty, weakness, furtherance from Allah, or lack of religiosity.
Impartial want through unmalicious envy. This is when one wishes that they have something the envied possesses without said thing disappearing from him. This is fine and its possessor is not shame. Rather, it may be a form of competition.^[892]
That one wishes a blessing akin to that of the envied. If it is not realised, he does not hope that it be removed from him. This is pardoned in worldly matters, and recommended in after-worldly matters.^[893]

Evils of Envy

Envy is a means to the body’s lamentation and illness.
Lowliness of station and baseness of rank. People disincline from the envious and are repulsed by him. It is said in a prose adage: “The envious (hasud) never conquers (yasud).”
People detest the envious; he finds no loved ones among them. They have animosity towards him; he finds no ally among them. He is received with enmity and rebuked by loathing.
Gaining the wrath of Allah by opposing Him, and committing sins by disobeying Him. He does not deem Allah’s decree just, nor His blessing the people befitting.^[894]

Reasons for Falling into Envy^[895]

Enmity and hatred.
High self-regard (ta`azzuz): that one cannot accept another superseding him.
High self-amazement (ta`ajjub): the envious is unable to let another – who is like him in being – be more favourable than he is, without hate being out of arrogance, status, enmity, or anything similar to that.
Fear of missing out on what is valuable.
Arrogance.
Love of power and status.
Wretchedness of self, and it being avaricious with goodness for the slaves of Allah.

Means to Desisting from Envy

Follow Allah’s commands, leaving off what Allah forbids one from of envy, overpowering the self away from this type of tyranny.
Contentment with Allah’s destiny and decree, submitting oneself to His judgement, for He is the One who gives blessings and takes them away.
Contemplating the consequences of envy, looking at its potential results and unsavoury conclusions upon one and those around him.
The one is wary of others being repelled from around him, distancing themselves from him, and hating him.
Doing the opposite of what envy incites one to do.
Directing the self’s desires to the pleasure of Allah, exalted.^[896]

Means for Repelling the Evil of the Envious from the Envied^[897]

Seeking refuge in Allah, exalted, from the evil He created, protecting oneself through Him. Allah, exalted, hears those who find refuge in Him, and knows well what they are seeking refuge from.
Mindfulness of Allah and preserving his commandments and prohibitions. Whoever is mindful of Allah, Allah will undertake his protection. Allah, exalted, says: “If you are patient and mindful of Allah, their schemes will not harm you.” [Al `Imran: 120].
Patience with one’s enemy, that one does not fight him, nor complain of him, nor even contemplate harming him. One was never given victory over the envious of him with anything more effective than patience over him in entrusting oneself to Allah.
Freeing the conscience from thinking about the envied, exerting conscious effort to forget about him whenever the self wonders thereabout.
Traversing to Allah, being sincere to Him, making His love, pleasure, and relenting to Him the focus of his consciousness and its hopes.
Repenting to Allah sincerely from all sins.
Charitableness and beneficence to the best of one’s ability, for this has a profound impact in repelling tribulation, evil-eye, and malicious envy.
Extinguishing the fire of the envious, transgressor, and malicious by being good to him.

Examples of Envy

Satan’s Envy

Allah, majestic and exalted, created Adam, peace be upon him, honoured him, and ennobled him. He commanded the Angels to prostrate to him, but Satan was arrogant, disobedient, and envious of his God-given station. Allah, exalted, says: “Surely, We created you, We gave you shape, and then We said to the angels: ‘Prostrate before Adam,’ and they did. But not Satan: he was not one of those who prostrated. Allah said: ‘What prevented you from bowing down as I commanded you?’ and he said: ‘I am better than him: You created me from fire and him from mud.’” [al-A`raf: 11, 12]. Qatadah said: “Allah’s enemy Satan envied Adam, peace be upon him, for what He gave him of nobility. He said: ‘I am of fire, and he of mud.’^[898] Ibn `Atiyyah said: “The first sin against Allah was through envy, and it was manifested by Satan.”^[899]

Qabil’s Envy of Habil

Allah, exalted, says: “Tell them the truth about the story of Adam’s two sons: each of them offered a sacrifice, and it was accepted from one and not the other. One said, ‘I will kill you,’ but the other said, ‘Allah only accepts the sacrifice of those who are mindful of Him. If you raise your hand to kill me, I will not raise mine to kill you. I fear Allah, the Lord of all worlds, and I would rather you were burdened with my sin as well as yours and became an inhabitant of the Fire: such is the evildoers’ reward.’” [al-Ma’idah: 27 – 30]. Siraj al-Din ibn `Adil said: “When Adam, peace be upon him, was sent to his children [as a prophet], they were obedient Muslims. There was no difference among them in religion. That, until Qabil killed Habil due to envy and aggression.”^[900]

The Envy of Yusuf’s Brothers

Allah, exalted, says: “There are lessons in the story of Yusuf and his brothers for all who seek them. The brothers said: ‘Although we are many, Yusuf and his brother are dearer to our father than we are – our father is clearly in the wrong.’ [One of them said]: ‘Kill Joseph or banish him to another land, and your father’s attention will be free to turn to you. After that you can be righteous.’” [Yusuf: 7 – 9] al-Mawardi said: “Ya`qub was their sole guardian after the death of their mother, so his care for them [Yusuf and his brother] increased. This is the reason for their being envious of them. He loved Yusuf intensely, so they were more envious of him. He then saw the vision, so their envy intensified.”^[901]

The Envy of Jews and Christians

Allah, exalted, elucidated that the People of the Book who disbelieved in Muhammad ﷺ envied him for what Allah gave Him from His bounty. So much so that they claimed the disbelievers of Makkah are more guided than those who believe the message of the Prophet ﷺ. Allah, exalted, says: “Do you not see how those given a share of the Book now believe in idols and evil powers? They say of the disbelievers, ‘They are more rightly guided than the believers.’ Those are the ones Allah has cursed; you will not find anyone to help those Allah has cursed. Do they have control over shares of the kingdom? If so, they would not have given anyone so much as the speck on a date stone. Or do they envy the people for Allah’s bounties? Indeed, We have given the descendants of Ibrahim the Book and wisdom, along with great authority.” [al-Nisa’: 51 – 54].

Envy in the Words of the Eloquent, Wise, and Poetic

Some sage was asked: “Which of your enemies do you wish never becomes your friend?” He replied: “The envious who is not enticed to my friendship but by the perishing of my blessings.”^[902]
It is said: “A sign of little ambition is envying a comrade over his blessings.”^[903]
It is said: “Among the signs of the envious is his sophistry when called upon for testimony, his backbiting when absent, and his gloating when a calamity befalls.”^[904]
Mahmud al-Warraq said:
“I gave all people my genuine pleasure,

But for the envious – he truly tires me.

Not for some mischief I trouble him with;

Simply the Merciful’s gracious bounties.

His insides boil in rage due to seeing me

In perfect sufficiency and eloquent speech.

I think him never pleased but for my disgrace,

My wealth perishing, and my tongue severed!”^[905]

Malice

The Meaning of Malice

Hiqd linguistically: is spite, and the heart’s attachment to hostility, awaiting the chance for evil. Its plural is: ahqad.^[906]

Hiqd technically: is having evil expectations in the heart against creation for the sake of enmity.^[907] It is withholding evil, awaiting the opportune moment to manifest it.^[908]

**The Difference between Malice and Sensitivity (*Mawjidah***)

Sensitivity is feeling and knowing pain, initiating the self in seeking its removal. It is therefore a lofty trait. Malice is deep-seeded evil, expecting it at all times against whom one is spiteful. Its impacts never leave the heart.

Another difference is that sensitivity is borne of what afflicts one, whilst spite is of what it afflicts you with. Sensitivity is the sense of what has afflicted you of its harm.^[909]

Dispraise of Malice in the Qur’an and Sunnah

Allah, exalted, says: “Among mankind is he whose speech pleases you in worldly life, and he calls Allah to witness as to what is in his heart, yet he is the fiercest of adversaries. When he leaves, he sets out to spread corruption in the land, destroying crops and live-stock- God does not like corruption.” [al-Baqarah: 204, 205].
He says, honoured and majestic: “We will remove whatever bitterness they had in their hearts. As brethren they will be upon couches facing one another. No weariness will ever touch them there, nor will they ever be expelled.” [al-Hijr: 47, 48]
`Abdullah ibn `Amr, Allah be pleased with them both, said: “It was said to Allah’s Messenger ﷺ: ‘Who is best among people?’ He replied: ‘One with a clean heart and a truthful tongue.’ They said: ‘We know what it means to be truthful; what type of person is he of a clean heart?’ He replied: ‘It is the pious, pure one. He has no sin against him nor transgression, and he holds no rancour nor envy.’”^[910]

Quotes of the Predecessors and Scholars on Dispraising Malice

Zayd ibn Aslam narrates “that he entered upon Abu Dujanah while he was ill, yet his face was glowing with happiness. He asked him: ‘How come your face is happy?’ He replied: ‘I have no greater trust than in two deeds of mine: I never spoke about what did not concern me, and my heart was always sound towards the Muslims.’”^[911]
Ibn Hajar al-Haytami said: “Envy is a result of malice, which is in turn one of the results of anger.”^[912]
Ibn Hibban said: “Malice is the origin of evil. Whoever has evil in his heart, it will plant for him a plant with bitter taste, thorny stem, and regret for a fruit.”^[913]

Impacts and Harms of Malice

Malice begets envy, which is that spite leads one to wish for the removal of others’ blessings. One is overcome with sorrow at the advent of another’s blessing, and overjoyed when calamity befalls them.
Neglect and severance of ties, turning away from the malicious in belittlement.
Speaking out of turn, whether through lying, backbiting, divulging a secret, uncovering a hidden matter, etc.^[914]
It is a manifestation of low ambition. It does not manifest in the noble and is not befitting for the intelligent.
It plants the seeds of having bad expectations in others, following their privacies, name-calling and insulting, and backbiting and tale-bearing.
Denying the truth and refusing to follow it.

Means to Curing Malice

Supplication.
Good-heartedness.
Humility.
Instilling bonds of brotherly faith. Brotherhood and rancour do not meet in a single heart.
Filling the heart with love and the desire for good for others.
Apologising and excusing oneself.
Gifting each other presents.
Avoiding anger, a cause of malice.

Causes of Malice

Debate and competition.
Antagonism
Humour which transgresses its bounds instills malice in the hearts.
Intense dislike to the level of violent hatred.
Vindictiveness, and the desire to actualise evil on the one upon whom malice is directed.

States of the One Shown Malice

The first: that he has his rights returned to him fully without increase or decrease. This is justice.

The second: that he is gracious with him through pardon. This is virtue.

The third: that he oppresses him with what he is not deserving of. This is tyranny, the choice of the lowly. The second is the choice among friends, and the first is the pinnacle of levels among the righteous.^[915]

Malice in Adages, Proverbs, and Poetry

“More malicious than a camel.” The Arabs describe camels as being malicious and ungracious.^[916]
Manifest admonishment is better than hidden malice.^[917]
It is said that three qualities the possessors of which will never find joy in life: malice, envy, and bad manners.^[918]
The poet said:
<w:t>“Malice is a buried ailment, carried only

<w:t>By the ignoramus, full of spiritual maladies.

<w:t>What is with me, that I carry malice and it

Hurts me; I am then stupid, out of all ideas.

Goodness of heart brings more joy and ease.

Glory is more beloved to me than folly.”

Rancour, malice, spite, bitterness, resentfulness

Malignance

The Meaning of Malignance

Khubth linguistically: kabith is the opposite of purity of provision, progeny, and people. Khabatha al-rajulu khubthan fa-huwa khabith means that one is a lowly deceptor. al-Mukhbith is the one who teaches malignance to others.^[919]

Khubth technically: is holding ill feelings for others whilst showing goodness to them, using cunning and trickery in dealing with them.^[920]

Encouragement towards Good-heartedness and Dispraise of Malignance in the Qur’an and Sunnah

Allah, exalted, said in praise of the believers who came after the Emigrants and the Supporters: “Those who came after them say, ‘Lord, forgive us our sins and the sins of our brothers who believed before us, and leave no rancour in our hearts towards those who believe. Lord, You are truly compassionate and merciful.’” [al-Hashr: 10].
The Messenger of Allah ﷺ said: “The believer is simple and magnanimous, while the wicked is deceitful and ignoble.”^[921]

Quotes in Dispraising Malignance

Abu al-Darda’, Allah be pleased with him, said: “What is with you, slaves of Allah, that you do not love one another whilst you are brothers in faith?! There is nothing that divided you but the malignance of your secrets.”^[922]
Ibn Jama`ah al-Kinani said: “Knowledge that is the worship of the heart is not sound until it is pure from malignant traits and the effects of evil, lowly morals.”^[923]
It is said: “Whoever’s soul is pure, his deeds will be pure. Whoever’s soul is impure, his deeds will be impure.”^[924]

Impacts and Harms of Malignance

It is a cause for profanity and obscenity.
It is a cause for envy.
The malignant does not wish good for others, only evil and harm.
Malignancy is a cause for enmity in society.
There is no clear conscience for the malignant. Such a person is always worried and sorrowful.
The malignant is busy following others’ privacies and mistakes.

Means to Desisting from Malignance

Supplicating to Allah that he uplifts from one this evil characteristic.
Desiring reward and good recompense which good-heartedness induces.
Struggling against the self for it to be sound of heart.
Fasting three days of each month. He ﷺ said: “Fasting the Month of Patience [Ramadan] and three days from every month do away with the rage in one’s chest.”^[925]
Being raised upon loving good for others from a young age.
Accompanying good people with virtuous morals.

Malignance in Proverbs and Poetry

“So-and-so is ignoble juice in a malignant cup.”
It is said: “He is in his malignancy as a wolf is with a lamb.”^[926]
The poet said:
“When your malignancy became apparent to me,

And none among you consoled me for my wounds,

I was shocked – I gave up on your giving for good.

There is no better freedom for man than abstention.”

Deceit

The Meaning of Deceit

Khida` linguistically: khada`ahu yakhda`uh khad`a wa khida`a is used to mean to trick someone, wishing evil for them whence they do not expect. Khad` is showing other than what is concealed.^[927]

Khida` technically: is trickery and slyness by manifesting goodness and hiding other than it to fulfill the trickster’s goal.^[928]

**The Difference between Deceit, Delusion (Ghurur), and Conspiracy (Kayd)^[929]**

Delusion is a supposition which carries man into doing what is harmful. Deceit is to hide what is right from another to make them fall into harm. Conspiracy is solely after much deliberation, contemplation, and thorough thought. It is said that conspiring is to cause harm to others forcefully, whilst deception is to do so without force, but rather by convincing the other that harm is benefit. Among its forms are deceit in dealing with others. Deceit is manifesting other than what is hidden to gain benefit or cause harm, and is not necessarily after thorough contemplation or thought.

Dispraise of Deceit in the Qur’an and Sunnah

Allah, exalted, says: “They seek to deceive Allah and the believers, yet they only deceive themselves, but they fail to perceive it.” [al-Baqarah: 9].
He, exalted, also says, addressing His Messenger and the believers so that they may be wary of their enemy’s deceit: “If they intend to deceive you, Allah is enough for you. It is He who gave you victory through His help and the believers.” [al-Anfal: 62].
Abu Hurayrah, Allah be pleased with him, said: “The Messenger of Allah ﷺ said: ‘The believer is simple and magnanimous, while the wicked is deceitful and ignoble.”^[930]

Quotes of the Predecessors and Scholars on Dispraising Deceit

Ayyub, Allah have mercy upon him, said: “They deceive Allah as if they are deceiving a human being. If they are upfront with the matter, it would be preferable.”^[931]
Ibn Abi Awfa said: “The deceitful haggler is a betraying consumer of usury. This is evil deception and it is impermissible.”^[932]

Categories of Deceit

Deception is of two types: one praiseworthy and the other blameworthy. If it is rightful, it is the former, and if wrongful the latter. Among the forms of praiseworthy deceit is his statement ﷺ: “War is deception.”^[933] Among the blameworthy type is him saying ﷺ, from the narration of `Iyad ibn Himar, Allah be pleased with him, that is reported by Muslim in his Sahih: “The inhabitants of the Fire are five types of people…He then mentioned among them the one who deceives you day and night against your family and wealth.” He, exalted, says in regard to evil deception: “They seek to deceive Allah and the believers, yet they only deceive themselves, but they fail to perceive it.” [al-Baqarah: 9]. He, exalted, also says: “If they intend to deceive you, Allah is enough for you.” [al-Anfal: 62].

Forms of Blameworthy Deceit

The hypocrites’ deception with the people, manifesting Islam whilst hiding disbelief.
Deceit in financial transactions, like buying and selling.
The masses deceiving their rulers by flattering them and praising them for traits they do not possess.
The ruler deceiving his subjects by oppressing them and not fulfilling their rights.
The deception of the pretentious. They resemble the hypocrites in their showing off to the people.
Deceiving a friend by harming them.
Deceiving workers by not giving them their agreed-upon wages, or giving them responsibilities that are greater than their capacity.

Means to Desisting from Deception

Sincerity to Allah in everything one does.
Spiritual nurturing upon virtuous morals and adhering to the Divine Law’s rulings.
Having trust in Allah and sensing His watchfulness.
Contentment with one’s provision.
Accompanying the righteous.
Punishing the deceitful to deter him from his deceit.

Deceit in Proverbs and Poetry

They say: “So-and-so tames (yuqarridu) so-and-so.” This is said if one deceives another kindly. Its origin comes from the following phenomenon: a man approaches camels in the night with the intention to ride one of them. He fears that the one he approaches is frightened, so he calms it by stroking it and picking its ticks – a known parasite on camels – until it is tranquil towards it, and then he muzzles it.^[934]
They say: “He has left deceit (khida`), he who takes off his mask (qina`).”^[935]
They also say: “More deceitful than a dabb lizard.”^[936]
The poet said:
“Say to him, the one whose camouflage baffles me –

I know not whether he is an advisor or a sly foe -:

‘I find me bewildered at what you describe me with:

With one hand you batter me, and the other heals me.

You backbite me among some, and then praise me

With others – all this reaches me from your behalf.

These are two irreconcilable matters, too contrasting.

Hold your tongue from both my dispraise and adulation!’”^[937]

Desertion

The Meaning of Desertion

Khidhlan linguistically: khadhalahu khidhlanan (he deserted him) is used when one does not help another nor back them up. Takhdhil is inciting a person to desert his companion, pulling him away from his support. The khadhil is the defeated one.^[938]

Khidhlan technically: is abandoning the one whose support would be expected, not aiding nor rescuing them.^[939]

Dispraise of Desertion and Warning against it in the Qur’an and Sunnah

Allah, exalted, says: “Set up no other god beside Allah, or you will end up disgraced and forsaken.” [al-Isra’: 22].
He, exalted, also says: “On that Day the evildoer will bite his own hand and say: ‘If only I had taken the same path as the Messenger. Woe is me! Would that I had not taken such a one for a friend! He led me away from the Reminder after it reached me. Satan has always betrayed mankind.’” [al-Furqan: 27 – 29].
Abu Hurayrah, Allah be pleased with him, said: “Allah’s Messenger ﷺ said: ‘The Muslim is the brother of the Muslim; he does not oppress, desert, or belittle him.’”^[940]
Mu`awiyah ibn Qurrah, Allah be pleased with him, said: “I heard the Messenger of Allah ﷺ say: ‘There will always be a group from my Ummah upright in fulfilling Allah’s commands. Those who desert them and go against them will not harm, until Allah’s promise reaches them upon this.’”^[941]

Quotes of the Predecessors and Scholars on Desertion

It was said to Muhammad ibn Ka`b al-Qurazi: “What is the sign of desertion?” He replied: “That one finds the good he had ugly, and the ugly he has good.”^[942]
`Ali ibn `Ubaydah said: “The intellect and one’s whims are opposites. The helper of the intellect is harmonisation, whilst the partner of whims is desertion. The self is in between them – whichever one is victorious, it is on its side.”^[943]
Ibn al-Qayyim said: “Some of the saints said: ‘the saintly are in consensus that success is that Allah does not entrust you to yourself. They are also in consensus that desertion is that he leaves no barrier between you and your self.’”^[944]

Impacts and Harms of Desertion

The spread of selfishness and narcissism.
Prioritising comfort, placing personal benefit over public benefit.
Lack of chivalry, such that there is no sense of rescuing the needy and delivering the troubled.
The severance of brotherly ties among the Muslims.
Desertion is a cause of defeat.
It is a shame which befalls its possessor.

Forms of Desertion

Deserting the oppressed when able to back him up.
Letting the oppressor down by not advising him to desist from his tyranny.
Deserting the Muslims when battling for the sake of Allah, not seeking to give them victory. This is a trait of the hypocrites.

Reasons for Falling into Desertion

Distancing oneself from brotherly faith.
Seeking aid in other than Allah.
Obedience to the disbelievers and the hypocrites.
Leaving off brotherhood that is for Allah's sake.
Leaning towards the tyrants.
Loving the worldly life, hating death, and immersion in frolic and comfort.
Self-amazement.
Cowardice and poor judgement.
Discontentment with divine destiny and decree.

Means to Desisting from the Causes of Desertion

Beneficence to the people in all its forms.
Seeking Allah’s aid.
Not having self-amazement, and instead showing humility and neediness before Allah.
Contentment with Allah’s destiny and decree, not fearing the repercussions of giving others backup.
Maintaining ties of kinship and close relations.

Desertion in Adages, Proverbs, and Poetry

“Desertion comes from the many, and togetherness comes from the few.” Many and few here refers to men in an army.^[945]
“The one who gains so-and-so, gains the losing arrow.” This is a parable for the one who is deserted at the time of need.^[946]
`Abd al-`Anbari said:
“When Allah wishes humiliation for some nation,

He allows for differing whims and desertion therein.”^[947]

Betrayal

The Meaning of Betrayal

Khiyanah linguistically: is the antonym of trustworthiness. Betrayal is that one is entrusted but does not deliver.^[948]

Khiyanah technically: is going against someone’s right by breaking a promise in secret. It encompasses all religious legal burdens. It is also described as domineering others with what one is entrusted over of wealth, privacy, or prohibitions; gaining ownership over what is given as a trust, denying those who entrusted one with them.^[949]

**The Difference between Betrayal, Thievery (Sariqah), and Hypocrisy (Nifaq)^[950]**

The traitor is the one who takes what he is entrusted with. The thief is the one who secretly steals from another in any way. Not every thief is a traitor. The coercer (ghasib) is the one who is openly your foe and does not hide it. Cutting people off (qat`) is only in thievery, not betrayal nor coercion.

Betrayal and hypocrisy are one, except that the former is with regard to oaths and trusts, whereas the latter in regard to religion.

Dispraise of Betrayal and Warning against it in the Qur’an and Sunnah

Allah, exalted, says: “Allah will defend the believers; Allah does not love the unfaithful or the ungrateful.” [al-Hajj: 38].
He, sanctified, also says: “If you have reason to fear betrayal from a people, throw their treaty back to them on equal terms. Indeed, Allah does not like traitors.” [al-Anfal: 58].
`Abdullah ibn `Amr, Allah be pleased with them both, narrated that the Prophet ﷺ said: “There are four traits: whoever has them all is a pure hypocrite. Whoever has one of them has a trait of hypocrisy until he rids himself of it. If he is entrusted, he betrays. If he speaks, he lies. If he takes an oath, he breaches it. If he falls out, he is wicked in his opposition.”^[951]

Quotes of the Predecessors and Scholars on Betrayal^[952]

Anas ibn Malik, Allah be pleased with him, said: “If there is betrayal in a household, its blessing disappears.”

Khalid al-Raba`i said: “It used to be said: “Indeed, among those acts most worthy of not having their punishment delayed – or it should be hastened -: that a trust be betrayed, ties of kinship be severed, and kindness belied.”
Mujahid said: “Cunning, trickery, and betrayal are in the Fire. They are not of the morals of the believer, cunning and betrayal.”

Impacts and Harms of Betrayal

It incurs the wrath of Allah, honoured and majestic, over the slave.
It is a fatal illness which, if it spreads in a person, rids him of his humanity, making him a beast that runs after its desires.
It is a path to shame in this life and the Fire in the next.
It is the worst thing man can conceal.
The spread of betrayal in society is a sign of its waning.
The spread of exploitation, bribery, fraud, and cheating. They are all forms of betrayal.^[953]
Lack of trust between people in society.
The breaking down of bonds of love and cooperation in society.
It causes humiliation and abasement of its possessor.

Forms of Betrayal^[954]

Betrayal to Allah and His Messenger.
Betraying oneself by committing sins which only Allah can see, betraying Allah’s forbiddance of them.
Betraying the people. This comes in different forms. In wealth it is to consume others’ wealth which one has been given as a trust. Divulging secrets is also betrayal, and so is betrayal in advice.
Marital betrayal through theft and adultery.

Ways in which Betrayal is Mentioned in the Qur’an

Betrayal appears in the Qur’an in five ways:

Religion and religiosity: “Unfaithful to your trusts.” [al-Anfal: 27].
Wealth and blessings: “Do not be an advocate for those who betray trust.” [al-Nisa’: 105]
Law and Sunnah: “If they mean to betray you, they have betrayed Allah before.” [al-Anfal: 71]. Meaning, if they betrayed their trust in what is legally recommended, they have abandoned it before that in what is obligatory.
Betrayal to mean adultery: “Allah does not guide the plan of betrayers.” [Yusuf: 52]. Meaning the fornicators.

Betrayal as a Characteristic of the Jews

Allah has described the Jews as a betraying people, save some of them. He, exalted, has said addressing his Messenger ﷺ: “You will always find betrayal in all but a few of them.” [al-Ma’idah: 13]. This verse shows that betrayal is among the traits that manifest in Jews from time to time. Betrayal is their characteristic and habit, and their way in treating others.

Examples of their betrayal is their attempt to assassinate the Messenger ﷺ whilst he was in a peace treaty between them; also their alliance with the Combined Forces, and there was an agreement of safety between them and the Messenger.^[955]

Betrayal in Poetry

The poet said:

“How befitting of who betrayal pleases as a trait

That he receives not but the calamities for events.

Troublesome matters still have their adversity

Reach the treacherous with oaths, their nullifier.”^[956]

Humiliation

The Meaning of Humiliation

Dhull linguistically: comes from one who is humble and abject, quails and subordinates, yields and relents, shrinks and cowers, obeys and cringes, and wanes and submits.^[957]

Dhull technically: dhull and dhillah is being too feeble to confront. It is the shrinking and quailing of the self, borne of incapacity to repel.^[958]

The Difference between Humiliation and Some Other Characteristics^[959]

**The Difference between Humiliation and Disgrace (*Khizy***)

Disgrace is humiliation mixed with shameful defamation. It has been said that it is repression due to an ugly deed. Khazayah is having a sense of shame (Istihya’), as it is withdrawing from a thing due to its indecency. Ibn Darastawayh said: “Disgrace is upstanding in evil. Khaziya yakhza khizyan. If one is ashamed of the evil he has given or received, it is then said: Khaziya yakhza khazayatan. This is because they revolve around the same meaning but are not equal. Dwelling in evil and being ashamed of it are not the same thing.”

**The Difference between Humiliation and Degradation (*Ihanah***)

Humiliation of a person by another is to force them upon which they dislike, or make them such that they are solely told what to do. Humiliation is only from one who is higher to another who is lower. Degradation is being taken lightly, taken from tahwin al-qadr (lightening a portion). It is to make a person a nonissue, a matter not cared for. Degradation takes place from those initially on the same pedestal.

Dispraise of Humiliation in the Qur’an and Sunnah

Allah, exalted, says: “They were struck with humiliation and wretchedness, and they incurred the wrath of Allah because they persistently rejected His messages and killed prophets contrary to all that is right. All this was because they disobeyed and were lawbreakers.” [al-Baqarah: 61].
He, sanctified, also says: “Those who took to worshipping the calf will be afflicted by their Lord’s wrath, and by disgrace in this life. This is the way We repay those who invent such falsehoods.” [al-A`raf: 152].
Tamim al-Dari, Allah be pleased with him, said: “I heard the Messenger of Allah ﷺ say: ‘This affair [Islam] will reach everything the day and night reach. Allah will not leave a home of mud or straw but He will allow this religion to enter it, whether by the honour of the honourable or the humiliation of the humiliated – an honour which Allah gives Islam, and a humiliation Allah gives disbelief.’” Tamim al-Dari used to say: “I saw this in members of my family: those of them who embraced Islam enjoyed goodness, honour, and a high standing; and the disbelievers among them were subject to humiliation, disgrace, and the payment of citizenship taxation (jizyah).”^[960]

Categories of Humiliation

Humiliation is categorised into praiseworthy and blameworthy humility:

Blameworthy humiliation: is humiliation in front of other than Allah in a state of abasement, weakness, degradation, brokenness, and indignity.

Praiseworthy humility: al-Raghib al-Asfani said: “Humility, if internally between one and himself, is praiseworthy; like His saying, exalted: “Humble towards the believers.” [al-Ma’idah: 54].^[961]

This includes:

Humility in front of Allah, sanctified and exalted. This humility is in fact the means to honour, prestige, and victory in this life and the next.
Humility with the believers. This is compassion, humbleness, and endearment; not humiliation, brokenness out of weakness and feebleness.
Humility with parents. Allah, exalted, says: “Lower to them the wing of humility out of mercy and say: ‘My Lord, have mercy upon them as they brought me up when I was little.’” [al-Isra’: 24].

Negative Impacts of Humiliation

Weakness of the self and its abasement.
Being overpowered, belittled, and degraded.
Disgrace and shame follow a person or a nation who are humiliated.
Rights being lost.
Repulsion, forlornness, and hatred becoming rife.
Enemies gaining domination, and one being defeated.
Being weak-willed, falling behind in development and progress.

Reasons for Falling into Humiliation

Normalising sins, delaying repentance from them.
Associating partners with Allah, and innovating in religious matters.
Fighting Allah and His Messenger, going against their commands.
Hypocrisy, seeking honour in other than Allah, sanctified and exalted.
Having arrogance and vanity to accept the truth.
Following whims and desires.
Splitting off from the Muslim community.
Leaving off fighting in the way of Allah, being attached to the worldly life, and hating death.
Miserliness, the spread of usury, and wrongfully consuming others’ wealth.
Dividing into factions and groups, being repelled by one another.

Means to Ridding Oneself of Humiliation

Having faith in Allah, and continuously doing good deeds.
Seeking honour in Allah, clinging to His religion, and implementing His Law.
Supplicating to Allah to uplift one’s humiliation and replace it with honour.
Being allied to Allah, His Messenger, and the righteous believers.
Going against the ego's desires.
Contentment and asceticism in the worldly life.
Holding fast to the rope of Allah, doing away with differences.
Seeking the material and meaningful means to honour and strength.

Humiliation in Adages, Proverbs, and Poetry

A sage said: “Whoever seeks honour in any created thing will ultimately be humiliated.”^[962]
“He was a camel (jamal), then became a she-camel (istanwaq).”
“How humiliating – if only I had help!”^[963]
al-Mutanabbi said:
“Unless you die with honour by the sword,

You die fighting humiliation, with dishonour.”^[964]

Mockery and Ridicule

The Meaning of Mockery and Ridicule

Sukhriyah linguistically: is ridicule, it is the verbal noun of sakhira minhu wa bihi (he mocked him by and for a thing), meaning that he has ridiculed him.^[965]

Sukhriyah technically: comes to mean disdain. It is also said it is debasement, belittlement, and highlighting faults and defects in a way that they would be laughed at. This may be through imitating others’ statements and actions comically, or through hinting and nudging.^[966]

Istihza’ linguistically: is the verbal pronoun of istahza’a yastahzi’u (he ridiculed another and ridicules him), meaning that he mocked him.^[967]

Istihza’ technically: is mockery, which is to take words and deeds lightly and playfully, as opposed to seriously. The one who mocks others is he who dispraises their traits and actions that takes them outside the realms of serious consideration.^[968]

The Difference between Mockery and Ridicule and Some Other Characteristics^[969]

The Difference between Mockery and Ridicule

Ridicule takes place without there being an act committed to be ridiculed by. Mockery implies an act that has taken place due to which one is mocked.

**The Difference between Ridicule and Play (*La`ib***)

Mockery entails tricking and debasing the one being mocked. It is also done with the animate. Play on the other hand may be with the inanimate. In this regard, Allah, exalted, attributed mockery to the disbelievers in their treatment of the prophets. He says for example: “Whenever leaders of his people passed by, they would mock him.” [Hud: 38].

**The Difference between Ridicule and Humour (*Muzah***)

Humour does not necessitate belittling the person one is joking with, nor believing he is worthy of belittlement. A follower may be humorous with his leader, but this does not mean that they are belittling them nor believing they are worthy of being belittled; rather, it implies amicability. Ridicule necessitates belittling the one being ridiculed and believing they are worthy of belittlement.

Prohibition of Mockery and Ridicule in the Qur’an and Sunnah

Allah, exalted, says: “Believers, no one group of men should jeer at another, who may after all be better than them; no one group of women should jeer at another, who may after all be better than them; do not speak ill of one another; do not use offensive nicknames for one another. How bad it is to be called a mischief-maker after accepting faith! Those who do not repent of this behaviour are evildoers.” [al-Hujurat: 11].
He, sanctified, also says: “Woe to every fault-finding derider who amasses riches, counting them over, thinking they will make him live forever. Not at all! Such a person will certainly be tossed into the Crusher.” [al-Humazah: 1 – 4].
`A’ishah, Allah be pleased with her, said: “I said to the Prophet ﷺ: ‘It is enough for you in Safiyyah that she is such-and-such’, meaning that she was short-statured. He replied: ‘You have said a word which would change the sea if it were mixed in it.’ [On another occasion] I imitated a man before him [mockingly]. He said: ‘I do not like that I imitate anyone even if I should get such and such in return.’”^[970]
Ibn Mas`ud, Allah be pleased with him, narrated that he was picking out some twigs to be a miswak from its tree. He had thin shins, and when the wind blew, they became visible. The people laughed at him. Allah’s Messenger ﷺ said: “What are you laughing about?” They said: “Prophet of Allah, from how thin his shins are.” He said: “By the One in Whose Hands is my soul, they are weightier in the Scale than Uhud!”^[971]

Quotes of the Predecessors and Scholars on Mockery and Ridicule

`Abdullah ibn Mas`ud, Allah be pleased with him, said: “If I were to mock a dog, I would fear that I would turn into a dog. I dislike to see a man free without exerting himself in matters of this or the next life.”^[972]
Abu Musa al-Ash`ari, Allah be pleased with him, said: “If I were to see a person on the road suckling from the teeth of a sheep and I mocked him, I would fear that I would not die until I did the same.”^[973]
al-Qurtubi said: “Whoever calls his brother by some name or mocks him, he is a transgressor.”^[974]
al-Safarini said: “Whoever is haughty with his brothers, belittling any of his colleagues, or mocks or ridicules any of the believers, he has borne the weight of clear sin.”^[975]

Impacts and Harms of Mockery and Ridicule^[976]

Severing societal bonds that are founded upon brotherhood and compassion.
The seeds of enmity and hatred are sown.
Begets vindictiveness.
Whoever mocks the people incurs the wrath of Allah.
A Muslim mocking others causes him to lose his good deeds in the next life.
Mockery removes the jester’s poise and decency.

Forms of Mockery and Ridicule

Speaking ill of each other.
Name-calling.
Making others feel insecure and jeering them.

Causes of Mockery and Ridicule^[977]

Arrogance which is always accompanied by neglection of rights and belittling people.
Desire to destroy others’ status.
Finding glee and laughing at others’ misfortune.
Belittling others and their work, physical features, dispositions, families, lineage, etc.
Having free time and seeking to make others laugh.
Foolishness and Stupidity

The Meaning of Foolishness and Stupidity

Safah linguistically: is the opposite of forbearance. Its origin is lightness and movement. Tasaffahtu fulanan `an malih is said to mean that one has tricked another out of his wealth.^[978]

Safah technically: is the opposite of forbearance. It is swift anger, recklessness due to minor issues, instigating fights, excess in harming one’s foe, extravagance in punishment, intolerance to the smallest of afflictions, and cursing and obscenity.^[979]

Humq linguistically: is a lack of intellect.^[980]

Humq technically: is putting a thing in other than its rightful place whilst realising the incongruence.^[981]

The Difference between Foolishness and Stupidity and Some Other Characteristics^[982]

**The Difference between Stupidity and Ignorance (*Jahl***)

There are two facets to this: the first is that the stupid is he who rationalises the irrational, while the ignorant is the one who cannot distinguish between them. The second is that the stupid one is he who knows what is right but does not do it, while the ignorant does not know what is right. If he did, he would do it.

**The Difference between Foolishness and Recklessness (*Taysh***)

Foolishness is the opposite of wisdom, and it is used figuratively to refer to ugly speech. It is said: safiha `alayh to mean he allowed another to hear from him what is ugly. The ignorant is also referred to as foolish. Recklessness is lightness accompanied by wrong action.

Dispraise of Foolishness and Stupidity and their Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “If the debtor is feeble-minded, weak, or unable to dictate, then let his guardian dictate justly.” [al-Baqarah: 282].
He, exalted, also says: “Lost indeed are those who kill their own children out of folly.” [al-An`am: 140].
Abu Hurayrah, Allah be pleased with him, narrated that the Messenger of Allah ﷺ said: “’The people will be overtaken by years of treachery: the liar will be regarded as honest, and the honest man will be regarded as a liar; the traitor will be regarded as faithful, and the faithful man will be regarded as a traitor; and the Ruwaybidah will have their voice heard.’ It was said: ‘Who are the Ruwaybidah?’ He said: ‘Foolish men who speak about the affairs of the people.’”

Quotes of the Predecessors and Scholars on Foolishness and Stupidity

Mujahid said: “I was with Ibn `Abbas when a man came to him and said that he divorced his wife by three pronouncements. He kept silent until I thought that he was going to restore her to him. He then said: “A man goes and does a stupid thing and then says ‘Ibn `Abbas! Allah has said: “Those who are mindful of Allah, He makes a way out for them.”’ [al-Talaq: 2]. You were not mindful of Allah, and I do not find a way out for you. You disobeyed your Lord and your wife is separated from you.”^[983]
Yusayr ibn `Amr said – and he had met some of the Companions -: “Abandon the stupid, for there is nothing better for him than his abandonment.”^[984]

Categories of Foolishness

Foolishness with worldly matters, like dealing with matters with wastefulness and extravagance. Allah, exalted, says: “Do not entrust your wealth to the feeble-minded.” [al-Nisa’: 5].
Foolishness in religion. Allah, exalted, says: “They are the fools.” [al-Baqarah: 13].; “The foolish people will say: ‘What has turned them away from the prayer direction they used to face?’” [al-Baqarah: 142]. Those intended by ‘the foolish’ here are the disbelievers and hypocrites. Allah, sanctified, says quoting the jinn: “The foolish of us used to utter outrageous falsehoods about Allah.” [al-Jinn: 4].

Signs of Foolishness

Avarice.
Bad mannerisms.
Excessively asking the people.^[985]
Obscenity and having a filthy tongue.

Signs of Stupidity

Hastiness, light-mindedness, contempt, delusion, and wickedness.
Ignorance, loitering, betrayal, injustice, and being lost.
Delinquency and heedlessness.
Haughtiness, evil, and slyness.

Impacts and Harms of Stupidity

The stupid:

Thinks he is the most intelligent of men.
Hates people.
Is unknown of in this life.
Is not praised nor accepted by Allah or the righteous.^[986]
Performs worship only out of habit.^[987]
Has an incurable disease.^[988]
And the foolish have poor manners and morals.
And the foolish are indecent.
The foolish:
Gets involved in backbiting people’s respect and honour.
Has a filthy tongue.

Reasons for Falling into Foolishness and Stupidity

Arrogance and self-amazement.
Ignorance of one’s faults.
Beguilement by wealth.
Bad mannerisms and morals.

Means to Desisting from Foolishness and Stupidity

Adorning oneself with forbearance.
Humility and brokenness.
Moderation and deliberation in matters:
1. Deliberation in obligatory matters.
2. Not laughing excessively.
3. Not mixing with evil people.
4. Respecting good people.^[989]

Adages, Proverbs, and Poetry about Foolishness and Stupidity^[990]

“Man’s enemy is his stupidity, and his friend is his intellect.”
“Having animosity to the intelligent is better than befriending the stupid.”
Wahb said: “Wisdom has within it inscribed: ‘The fruit (qasr) of foolishness is tiredness. The fruit of forbearance is restfulness. The fruit of patience is gain.’ The qasr of a thing and its quasar is its aim or fruits.”^[991]
Di`bil al-Khuza`i said:
“Enmity with the rational is better to

Have than befriending the stupid.

The rational, if he strays away from his

Forbearance, has shame so rebels not.

You will not find the stupid constant over

Religion, love, nor is he wary of anything.”^[992]

Mistrust

The Meaning of Mistrust

Su’ linguistically: sa’ahu yasu’uhu saw’an wa sawa’an: he has afflicted another with what he would dislike. It is the opposite of sarrah (he brought him joy).^[993]

Zann linguistically: zanantu dhalika wa zanantuhu zannan (I believe such-and-such of so-and-so) is said if one accuses another. Zinnah is tuhmah (accusation). Zanin is the accused, he who is thought to have enacted some accusation.^[994]

Su’ al-Zann technically: is distrusting those around one who are deserving of trust. It is also described as a form of undeserving accusation and betrayal to family, close ones, and all people.^[995]

The Difference between Mistrust and Some Other Characteristics^[996]

**The Difference between Mistrust and Wariness (*Ihtiraz***)

Wariness manifests with preparedness, care, and taking means to get out of whatever expected harm there may be. As for mistrust, then it is the heart filling up with evil thoughts about people until they overflow onto one’s tongue and limbs. They are always with him in his hurtful speech, throwing around insults, blame, and hatred.

**The Difference between Mistrust and Acumen (*Firasah***)

Acumen is what one judges about his brother based on some proof that has become noticeable to one, or some evidence, or a sign that hints at something, such that one’s acumen makes a judgement off of it. If this judgement is unfavourable, it is not spoken of. There is no verbal chastisement nor clear audible judgement made, incurring sin. Mistrust is what is thought of a brother due to one’s own bad opinion, or due to some malice, evil intention, or malignancy one holds. A person knows some evil trait in himself and judges others based on his own faults in analogy. This is mistrust and sinful suspicion.

Dispraise of Mistrust and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Believers, avoid making too many assumptions – some assumptions are sinful – and do not spy on one another or speak ill of people behind their backs: would any of you like to eat the flesh of your dead brother? No, you would hate it. So be mindful of Allah: Allah is ever relenting, most merciful.” [al-Hujurat: 12].
Abu Hurayrah, Allah be pleased with him, narrated that the Prophet ﷺ said: “Beware of supposition, for it is the most false of speech.”^[997]

Quotes of the Predecessors and Scholars on Dispraising Mistrust^[998]

`Ali ibn Abi Talib, Allah be pleased with him, said: “If people are well over a good period of time, then a man has mistrust of another who never manifested anything disgraceful, then he is unjust.”
al-Ghazali said: “Having mistrust is the backbiting of the heart.”
al-Khattabi said: “False beliefs are the generators of most lies.”

Negative Impacts of Mistrust

A cause for falling into polytheism, innovation, and misguidance.
It is a trait of those whom Allah does not love.
A reason to deserve Allah’s curse and His wrath.
It begets evil morals.
Whoever has evil suspicions will have evil deeds.
It is a cause of grudges and hostility.

Forms of Mistrust

Mistrust has many forms in various categories that are impossible to enumerate. Everyone – but those Allah shows mercy – will have their share of it.

Ibn al-Qayyim says: “Most of creation – rather all of them, save whom Allah wills – think of Allah other than what is true, having poor opinions of Him. Most of the children of Adam think that they are missing their full rights, unfairly treated, and deserve better than what Allah has given them. His state bespeaks what his self testifies to, saying: ‘My Lord oppresses me and prevents what I deserve!’ though his tongue denies it, and does not state it explicitly. Whoever searches deep in his self, knowing its innermost buried inhibitions will find this within it; just like fire is dormant within the lighter. Strike the trigger of anyone’s lighter and its sparks will tell you of what lies dormant within. If you pick the mind of anyone, you will find that they withhold judgement against decree, blame for it, and suggestions to what it ought to instead have been – ‘such and such should have happened.’ They either have this abundantly or a little. Search your own self, and find out whether you are safe from this… let the smart one seeking betterment take care of this matter.”^[999]

Reasons for Falling into Mistrust^[1000]

Ignorance, bad intentions, and misunderstandings.
Following one’s whimsical desires, placing blanket judgements on people.
Accompanying the lewd and the wicked.
Being present at times of potential lack of clarity and doubt.
Malice and envy against the person one has suspicion of.
Being excessively jealous and overprotective.

Means to Abandoning Mistrust^[1001]

Seeking refuge in Allah, desisting from letting one’s thoughts run unrestricted.
Knowing Allah’s Names and Attributes according to how the Predecessors understood them.
Fearing the punishment for the one who has evil suspicions.
Having a bad opinion of one's self, accusing it of shortcomings.
Always taking the self to account, seeking forgiveness.
Knowing the ruling of having evil suspicions of Muslims.
Avoiding seeking clarification in bad suspicion.

Mistrust in Poetry

Abu al-Tayyib said:

“If one’s deeds are evil, so will be his suspicions,

And he will believe what he normally brushes off.

He has enmity to his beloved for what enemies say,

Waking to a wretchedly dark night, full of uncertainty.”^[1002]

Gloating

The Meaning of Gloating

Shamatah linguistically: is rejoicing at the enemy’s affliction.^[1003]

Shamatah technically: is being pleased by the calamity of the one who opposes you and you oppose him.^[1004] It is also described as the glee of the self, brought about by what harms afflict other than it. It manifests due to enmity and envy.^[1005]

Dispraise of Gloating and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “He [Harun] said: ‘Son of my mother, these people overpowered me! They almost killed me! Do not give my enemies reason to rejoice! Do not include me with these evildoers!’” [al-A`raf: 150].
Allah, exalted, says: “They grieve at any good that befalls you and rejoice at your misfortunes.” [Al `Imran: 120]. This rejoicing is gloating. Envy and gloating go hand in hand.^[1006]
Abu Hurayrah, Allah be pleased with him, said that the Prophet ﷺ used to seek refuge from bad decree, being overtaken by destruction, the gloating of enemies, and the difficult moment of a calamity. `Amr said in his narration: “Sufyan said: ‘I am doubtful that I may have increased one of them myself.’”^[1007]

Quotes of the Predecessors and Scholars on Dispraising Gloating

`Umar ibn `Abd al-`Aziz said: “I never saw an oppressor so akin to also being oppressed than the envious – he is constantly anguished and always depressed.” It is also said: “If the envious sees a blessing, he spites; if he sees an affliction, he gloats.”^[1008]
Ibn Sirin said: “I scoffed at a man for his bankruptcy, so I became bankrupt.” Ibn al-Jawzi said: “This is found plentifully. There is no ailment nor sorrow nor constriction which befell me but that I know its sinful cause. So much so that I am able to say: ‘This is due to such and such.’ It may be the case that I make some far-fetched interpretation and therefore witness the punishment for it.”^[1009]

Impacts and Harms of Gloating

Gloating through mocking another’s sin is greater than actually committing it.^[1010]
The one who gloats may have the calamity come back on him.^[1011]
Gloating instills malice, envy, and animosity within society.
It has a negative impact on the individual and society.
It leads to hostility and hatred.

Reasons for Falling into Gloating

Distancing oneself from the methodology of the Messenger of Allah ﷺ.
Weak faith.
Love of gleeful maliciousness.
Being pleased at others’ misfortunes.
Forgetting the next life.
Love of this worldly life and clinging to it.
Having such enmity that it leads to making lawful what Allah, sanctified, has made unlawful.^[1012]
Malice and hatred for one another.^[1013]

Means to Desisting from Gloating

Seeking proximity to Allah, honoured and majestic, through obedience and doing good.
Following the methodology of the Noble Messenger ﷺ.
Feeling sorrow for people’s troubles.
Remembering the next life, and having certitude that the worldly life is perishing.
Loving good for others.
Detachment from the worldly life.

The Hypocrites’ Gloating with the Prophet ﷺ and his Companions

After the battle of Uhud, the Jews and the hypocrites gloated at the Prophet ﷺ and his Companions. When he ﷺ reached Madinah thereafter, the hypocrites and the Jews showed gloating and malicious glee. They started saying the ugliest of statements. Among those were: “Muhammad is but a seeker of kingship… a prophet has never been afflicted with the like of this… he is afflicted in his own body as well as by the loss of his companions!” They also said: “Those who were killed among you, if they stayed with us, they would not have been slaughtered.” `Umar sought permission from the Prophet ﷺ to kill those hypocrites. He replied: “Do they not show the testimony of there being no god but Allah and that I am His Messenger?” He said: “Yes, but only to be safe from the sword. Their affair is clear now, and Allah has manifested their grudges.” He ﷺ said: “I have been forbidden from those who show this.” Ibn Ubayy ibn Salul, Allah curse him, rebuked his son `Abdullah, Allah be pleased with him, as he was wounded severely. He replied to him saying: “That which Allah has afflicted His Messenger and the Muslims with is good.”^[1014]

Sayings, Proverbs, and Poetry about Gloating

“Gloating is an ignobility.”^[1015]
“You cooked this up, so taste it up.” This is said in gloating at the one whose misfortune came at his own hands.^[1016]
Aktham ibn Sayfi said: “It is not noble for one to gloat at another if he slips up or is afflicted with some matter.”^[1017]
Nahshal ibn Harri said:
“Whoever awaits ill of the people, they will

See him on a shameful day of misfortune.

Say then to who ignorantly gloats at me,

‘You will someday drink from the same cup.’”

Greed

The Meaning of Greed

Tama` linguistically: tami`a tam`a fa-huwa tami` (he is greedy). Atma`ahu ghayrih (someone enticed him to greed). He is tami` means one is covetous.^[1018]

Tama` technically: is the self’s calling towards a thing out of desire for it. It is also said that it is humiliation which is begotten out of covetousness, and falsehood ignorance of Allah’s wisdom.^[1019]

The Difference between Greed and Some Other Characteristics^[1020]

**The Difference between Greed and Covetousness (*Hirs***)

They say covetousness is more severe than greed.

The Difference between Greed and Wishing (Amal)

Wishing is usually used for what is unlikely to happen. Whoever has decided to travel to a far land says: ‘I wish to reach it.’ He does not say ‘I am greedy to reach it’, unless he is close by. Greed is only for what is close and achievable. Wishing may come with the same meaning as greed though.

**The Difference between Greed and Hopefulness (*Raja’***)

Hope is one’s belief that good will reach him despite having some doubt therein, though his belief that it will is greater than his doubt it won’t. Nonetheless, it is not borne of knowledge. Greed manifests without something that calls for it. If one is greedy for a thing, it is as if one has enticed himself with it, without there being reason for it.

Dispraise of Greed in the Qur’an and Sunnah

Allah, exalted, says: “Do not sell My messages for a small price.” [al-Baqarah: 41]. Meaning, do not take little to satisfy your greed and withhold Allah's name. The price is their greed.^[1021]
He, honoured be His mention, says: “Many partners treat each other unfairly.” [Sad: 24]. Meaning, they do so out of greed, covetousness, love of abundant wealth, all guiding towards falsehood if Allah is not kind to them and shows them grace.^[1022]
Ka`b ibn Malik al-Ansari, Allah be pleased with him, said that the Prophet ﷺ said: “That two wolves are set loose on a flock of sheep is less harmful on them than the harm of covetousness with wealth and prestige for over the religion of man.”^[1023] Meaning, that man’s care for these things is more harmful to his religion – metaphorically referred to as a flock of sheep – due to his weakness and covetousness, than two wolves with the flock.^[1024]
`Ubadah ibn al-Samit, Allah be pleased with him, said: “Allah’s Messenger ﷺ said: ‘Whoever joins a conquest for the sake of Allah but intends no more than the spoils of war, then he will get what he intended.’”^[1025]

Quotes of the Predecessors and Scholars on Dispraising Greed

`Umar ibn al-Khattab, Allah be pleased with him, said: “Learn that greed is poverty, and despairing [of what the people have] is enrichment.”^[1026]
`Ali, Allah be pleased with him, said: “Most deaths of the intellect come under the lightning of greed.”^[1027]
al-Hasan al-Basri said: “Having awe is religion being set right, and its corruption is greed.”^[1028]

Types of Greed

Praiseworthy greed: like being greedy to gain forgiveness from Allah, to enter the Garden, and being greedy for Allah’s generosity.

Blameworthy greed: like greed in seeking this worldly life, amassing wealth. Greed for power and status, greed for food, drink, and clothing.

Impacts and Harms of Greed

It spreads in society and becomes an inherited trait among the people.
Constant unrest and tiredness.
Lack of expenditure, sacrifice, and altruism in society.
A sign of having evil expectations of Allah.
A sign of weak trust in Allah, and weak faith.
It is a path that leads to the Fire.
It makes one belittled in the sight of others.

Reasons for Falling into Greed

Ignorance of the evil consequences of greed.
Love of this life, and hating death.
Weak faith.
Not caring for the spiritual training of the self.
Running after temptations; of wealth, status and other than that.
Accompanying and befriending the greedy.
A person being raised in a society that is corrupt that does not adhere to the pure religion.

Means to Desisting from Greed

Training the self to be patient upon obedience to Allah.
Contemplating the terrible consequences of greed.
Contemplating over the abundant blessings and thanking Him for it.
Adorning oneself with having awe of Allah when leaning towards greed.
Submitting to Allah’s destiny and decree.
Being greedy for the Garden and what Allah has prepared of bliss in the next life.
Returning to Allah, seeking His aid in distancing oneself from greed.

Greed in Adages, Proverbs, and Poetry

“Greedier than Ash`ab.”^[1029]
“Greed has cut people’s heads off.”
“He is a lamb when alarmed, a wolf when greedy.”^[1030]
The poet said:
“Woe to him who made greed his lead,

Leading him towards evil with its reins.

Whoever’s lead is greed will not gain

A single happy or peaceful day in life.”^[1031]

Injustice

The Meaning of Injustice

Zulm linguistically: is putting a thing in other than its place. It is said: zalamhu yazlmuhu zalman wa zulmam wa mazlamatan.^[1032]

Zulm technically: is putting a thing in other than its specified place, either with increase or decrease, or through mistiming or misplacement. It is also said that refers to surpassing truth into falsehood, which is jawr (tyranny). It has also been described as controlling another’s property, surpassing limits.^[1033]

**The Difference between Injustice and its Synonyms: Tyranny (Jawr) and Deprivation (Hadm)^[1034]**

Tyranny is the opposite of uprightness in judgement. Injustice is an undeserved harm that is not recompensed, regardless whether it is from a king, ruler, or other than that.

Deprivation is decreasing others' rights. It is said to the one who lost all his rights that he has hudim (deprived). Injustice may be used in reference to some and all. In the Qur’an: “He will neither fear injustice nor deprivation.” [TaHa: 112]. Meaning, he will not be denied his right, or part of it. The origin of hadm in Arabic is decrease. From this origin, a concave part of the earth became referred to as hadm. Its plural is ahdam.

Prohibition of Injustice in the Qur’an and Sunnah

Allah, exalted, says: “Allah wants no injustice for the slaves.” [Ghafir: 31]; “Your Lord is not unjust to His slaves.” [Fussilat: 46]; “Allah wants no injustice to the worlds.” [Al `Imran: 108].
Allah, exalted, says: “We shall tell the wrongdoers, ‘Taste the torment of the Fire which you called a lie.’” [Saba’: 42]; “The wrongdoer will have no friends, nor any intercessor to be heeded.” [Ghafir: 18].
Abu Dharr, Allah be pleased with him, said: “Allah’s Messenger ﷺ said: ‘Allah, blessed and exalted, has said: “My slaves, I have forbidden injustice over Myself, and have made it impermissible among you, so be not unjust to one another…”’”^[1035]
Jabir ibn `Abdillah, Allah be pleased with them both, narrated that Allah’s Messenger ﷺ said: “Beware of oppression, for oppression is darkness on the Day of Resurrection indeed. Beware of avarice, for avarice destroyed those before you. It brought them to a degree where they split each other’s blood and violated each other’s honour.”^[1036]

Quotes of the Predecessors and Scholars on Dispraising Injustice

Mu`awiyah, Allah be pleased with him, said: “I am too ashamed to oppress the one who finds no support against me but through Allah.”^[1037]
A man said in the presence of Abu Hurayrah, Allah be pleased with him: “The unjust only oppresses himself.” Abu Hurayrah then said: “You lie! By the One in Whose Hands is Abu Hurayrah’s soul, bustard birds die in their nest due to the injustice of the unjust.”^[1038]
`Umar ibn `Abd al-`Aziz, Allah have mercy upon him, had one of his workers write to him requesting that his town be fortified. He replied saying: “Fortify it through justice, and purify its streets from oppression.”^[1039]

Impacts and Harms of Injustice

The oppressive is turned away from guidance.
The unjust are never successful.
The oppressive has Allah’s curse upon him.
The unjust is forbidden from intercession.
The supplication of the oppressed against the oppressor always hits true.
Through injustice, insecurity becomes prevalent.
Oppression is a cause of tribulation and punishment.
The unjust is promised the Fire.

Forms of Injustice

The Slave Doing Injustice to Himself

Its greatest form is associating partners with Allah.
Transgressing Allah’s limits.
Preventing that His name be mentioned in mosques.
Withholding testimony.
Turning away from Allah’s verses by not realising their rulings.
Lying against Allah.

The Slaves Doing Injustice to Each Other
Forms of Verbal Injustice:

Backbiting, tale-bearing, cursing and insulting others, belittling, name-calling, mockery and ridicule, slander and false accusations, etc.

Forms of Physical Injustice:

Unjust murder.
Oppression against Muslims due to their faith; those who are killed, made homeless, and imprisoned.
Taking others’ land, or some of it.
Familial oppression. This includes: children oppressing their parents through being undutiful, men oppressing their wives in their rights, wives oppressing their husbands by not fulfilling their rights, oppressing girls by not allowing to marry, supplication against children, cruelty in treating them, and having favouritism among them.
The injustice of those of governance or status. This includes: Neglecting the Book of Allah and establishing man-made laws, not fulfilling the governed their rights, and hiring the less competent at the expense of the qualified.
Injustice to workers. This includes: not giving wages, or neglecting their rights, delaying their due, overbearing them with more than was agreed upon, or matters that are abnormal to delegate.
Consuming others’ wealth unjustly. This includes: consuming the people’s wealth wrongfully, consuming the wealth of the weak such as orphans, consuming usury, theft, bribery, cheating in transactions, and gambling.

Rectifying Injustices

Whoever is trialled by enacting some injustice onto the people, whether through taking wealth or other forms of oppression, then he ought to seek atonement from it in this perishing worldly life. There is no dinar nor dirham in the next life, only good deeds that are taken to the oppressed, or if they run out, sins of the oppressed are carried onto his scale instead. The Messenger of Allah ﷺ said: “Whoever has oppressed another person concerning his reputation or anything else, he should seek atonement from him before the Day of Resurrection when there will be no dirham nor dinar. If he has good deeds, those good deeds will be taken from him according to the oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.”^[1040]

A Story of Injustice with a Moral and Admonishment

The story of Sa`id ibn Sayd, Allah be pleased with him, is an example of injustice done unto one. In the authentically transmitted narrations, it is found that “Arwa bint Uways disputed with him that he had seized some of the land belonging to her. She brought this dispute before Marwan ibn al-Hakam. Sa`id said: ‘How could I take a part of her land after what I heard from Allah’s Messenger ﷺ? Marwan asked: ‘What did you hear from Allah’s Messenger ﷺ? He said: ‘I heard Allah’s Messenger ﷺ say: “He who wrongfully takes a span of land would be made to wear around his neck seven earths.”’ Marwan said: ‘I do not ask any evidence from you after this.’ Sa`id said: ‘Allah, make her blind if she has told a lie, and kill her in her own land.’ She did not die until she had lost her eyesight, and one day as she was walking in her land, she fell down into a pit and died.”^[1041]

Injustice in Poetry

Abu al-`Atahiyah said:

“By Allah, injustice is indeed some ignobility,

The one who does it is always in the wrong.

We traverse to the Recompenser of the Day;

With Allah shall opponents gather for justice.

You will know – when we meet at Recompense

Tomorrow with God – who the blameworthy is.”^[1042]

Vanity

The Meaning of Vanity

`Ujb linguistically: is pompousness and arrogance. It is also said that it is the overflow of stupidity that its possessor directs as a form of self-amazement.^[1043]

`Ujb technically: is the belief that one is deserving of status he in fact isn’t worthy of. ^[1044] It is described as overindulgence in bounty whilst forgetting attributing it to the Bountiful.^[1045]

**The Difference between Vanity and its Synonyms: Arrogance (Kibr) and Conceit (Idlal)^[1046]**

Arrogance requires another to be arrogant with and against. Through that, arrogance differs from vanity. Vanity only requires one who is vain. Rather, it is conceivable that if it were the vain solely in the whole of creation, he would still be vain. One may only be arrogant with others in mind. The vain believes himself in what it deludes itself with, while the lost (ta’ih) believes it unequivocally.

Conceit is an exaggerated form of vanity. It is that one believes he is worthy of such a station with Allah which entitles him to great reward for his deeds. If he is hopeful for forgiveness along with fearfulness, this is not conceit. If there is no fear, then it is the essence of conceit.

Dispraise of Vanity and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Allah has helped you on many battlefields, even on the day of the Battle of Hunayn. You were well pleased with your large numbers, but they were of no use to you: the earth seemed to close in on you despite its spaciousness, and you turned tail and fled.” [al-Tawbah: 25].
Allah, exalted, says: “Do not strut arrogantly about the earth: you cannot break it open, nor match the mountains in height. The evil of all this is hateful to your Lord” [al-Isra’: 37, 38].
Abu Hurayrah, Allah be pleased with him, said: “The Prophet ﷺ said: "While a man was walking, clad in a two-piece garment and proud of himself with his hair well-combed, suddenly Allah made him sink into the earth. He will go on sinking into it till the Day of Resurrection.”^[1047]
Anas, Allah be pleased with him, said: “The Messenger of Allah ﷺ said: ‘Were you not to sin, I would have feared over you that which is worse: vanity.’”^[1048]

Quotes of the Predecessors and Scholars on Dispraising Vanity

`A’ishah, Allah be pleased with her, said: “I wore some breast-plate armour on one occasion. I kept looking at it in admiration, being dazzled by it. Abu Bakr said: ‘Are you not aware that if self-beguilement finds its way in the heart of the slave through some worldly adornment, he becomes hated by his Lord until he rids himself of it?’ I then took it off and gave it in charity. Abu Bakr, Allah be pleased with him, said: ‘Perhaps this is sufficient expiation.’”^[1049]
`Umar, Allah be pleased with him, said: “That which I fear most over you that you are destroyed through it are three: obeyed avarice, followed whims, and conceitedness.”
Abu Wahb al-Maruzi said: “I asked Ibn al-Mubarak: ‘What is arrogance?’ He said: ‘To belittle the people.’ I then asked him: ‘What is vanity?’ He said: ‘That you see yourself having that which others do not. I know not of a more evil trait among the worshippers than vanity.’”^[1050]

Impacts of Vanity

Calls to arrogance, as it is one of its causes.^[1051]
It begets many evil morals and character traits, like perplexity and belittlement.
It incites one to forget and overlook sins, such that one does not feel the need for penance.^[1052]
Makes one magnify his deeds, seeing them as a favour he presents to Allah.
Calls the slave to be self-deluded and being pretentiously opinionated. He feels safe from Allah’s cunning and his potential for punishment. He believes he has such a lofty position with Allah, no heeding to advice nor admonishment.
It acts as a barrier from asking the knowledgeable.
It wanes one’s resolve to seek out goodness since he believes he is at its pinnacle, and he is thus not needy for it. This is blatant destructiveness.^[1053]

Forms of Vanity

Conceitedness through:

Sound intellect and cleverness.^[1054]
Knowledge and its expansiveness, excelling in it over others.
Courage, might, and prowess.
Physical beauty and handsome appearance.
Status and roles of influence, putting oneself forward to positions of management. Wealth and riches.
Worship and obedience.
Offering goodness to others.
Prestigious lineage, clanship, and kinship.
Abundant progeny.

Causes of Vanity^[1055]

One’s ignorance of his true nature and being heedless of it.
Being praised, exalted, and adulated to one’s face.
Comparing oneself with those lower than one in virtue and accomplishment, sanctimoniously believing that people are lost in sin and disobedience, and that he is uniquely exemplary compared with them.
One’s nurture and background. Being raised in an environment wherein vanity and arrogance are cultivated normalises it as a character trait and facilitates its acquisition.
Being conceited by providence of bounties, finding comfort in them, and forgetting The Bestower, blessed and exalted.
Undertaking positions of leadership – governance, judiciary, management, supervision, etc.

Signs of Vanity

Putting oneself forward, praising it and elevating it.
Not heeding others’ advice nor allowing for their directives.
Glee upon hearing the faults of others, especially peers.
Refusing truth, being too haughty to listen to its caller.
Belittling people, turning away one’s face from them.
Refusing to seek the counsel of the wise and virtuous.
Prideful strutting and taking strides of conceit.
Viewing obedience as too great, and thinking it a favour one does unto Allah.
Boasting about one’s knowledge, using it for argumentation and dispute.

Means to Desisting from Vanity

Imam Ibn Hazm, Allah have mercy upon him, speaks of the cure to vanity. He prescribes a general treatment which all those afflicted may undertake to rid themselves of this severe, fatal illness. The prescription is founded upon reflecting over one’s faults and laying bare its shortcomings and weaknesses. He says, Allah have mercy upon him: “Whoever is trialled by vanity ought to contemplate his defects. If one is beguiled by his virtue, let him look for the immorality within him. If one is unable to find any until he thinks himself faultless, he ought to know he is truly troubled – he is in fact the most faulty among men, with the greatest defects and the worst discernment, too… Let him retrace his steps to his shortcomings, and busy himself with them instead of others’, which will not harm him neither in this life nor the next… Say, then, to the vain: ‘Return to yourself. If you are able to highlight its defects, you have cured your vanity. Compare not yourself with those who have more faults than you such that vice becomes more palatable and you end up imitating evil men.’”^[1056]

Vanity in the Words of Sages, Writers, and Poets

Ibn al-Muqaffa` said: “Vanity is an intellectual ailment.”^[1057]
A philosopher said: “Vanity is when a virtue is observed in another that is attributed to oneself.”^[1058]
It is said: “Vanity is self-deceit; knowing one’s self is honest.”^[1059]
A poet said:
“O you zealous in vanity and bedazzlement,

Whose prolonged indulgence deluded him;

Allah delayed you, so you faced off with Him,

Not fearing from your consequences, the grim.”^[1060]

Aggression

The Meaning of Aggression

`Udwan linguistically: is blatant injustice. `Ada `alayh, ta`adda `alayh, i`tada, all come with the same meaning of hostility, animosity, and aggression.^[1061]

`Udwan technically: is injustice which is passed onto another, or surpassing limits in sin.^[1062]

The Difference between Aggression and Some Other Characteristics^[1063]

**The Difference between Aggression and Transgression (*Tughyan***)

Transgression is surpassing the initial limit, whereas aggression is going over the allowable limit by stopping at it and ending at its end.

**The Difference between Aggression and Abuse (*Baghy***)

Aggression is surpassing the allowable limit by transgressing it. Abuse is the desire to increase said allowable limit, regardless whether it is or isn’t trespassed. It is used to refer to the arrogant.

**The Difference between Aggression and Injustice (*Zulm***)

Injustice and aggression may be distinguished in that the former is that which is entirely wrong. As for aggression, then it is going over that which is in origin permissible.

Dispraise of Aggression and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Cooperate with one another in goodness and righteousness, and do not cooperate in sin and aggression.” [al-Ma’idah: 2].
Allah, exalted, says: “You will see many of them rushing towards sin and aggression, and towards devouring what is unlawful. Evil indeed is what they have been doing.” [al-Ma’idah: 62].
`A’ishah, Allah be pleased with her, said: “Some Jews came to the Prophet ﷺ and said: ‘Venom [sam instead of salam – ‘peace’] be upon you, Abu al-Qasim.’ He replied: ‘And upon you.’ I [`A’ishah] said back to them: ‘Venom and shame upon you instead.’ The Messenger of Allah ﷺ said: ‘`A’ishah, be not obscene.’” `A’ishah said: “Did you not hear what they said?” He ﷺ said: “Did I not throw back at them what they said? I said: ‘And upon you.’”^[1064] Obscenity here means an aggressive response.^[1065]
Abu Hurayrah, Allah be pleased with him, said: “A man came to the Messenger of Allah ﷺ and said: ‘Messenger of Allah, what do I do if a man comes to me to take my property?’ He replied: ‘Do not give it to him.’ He said: ‘What if he fights me?’ He ﷺ replied: ‘Fight back.’ He said: ‘What if he kills me?’ He replied: ‘Then you die a martyr.’ He said: ‘What if I kill him?’ He said: ‘He is in the Fire.’”^[1066]

Quotes of the Predecessors and Scholars on Aggression

Ayyub said: “Ibn `Umar passed by a man measuring the weights of some things, and he was doing so somewhat aggressively. He said: ‘Woah, what are you doing?!’ He replied: ‘Allah commanded rigour.’ Ibn `Umar said: ‘But He forbade aggression.’”^[1067]
al-Rabi` said: “I heard al-Shafi` saying: ‘The most beneficial of hidden treasures is being mindful of Allah, and the most harmful is aggression.’”^[1068]
al-Fadl ibn Yahya wrote to a worker of his: “Terrible as luggage for the time of departure is aggression against the slaves (bi’sa al-zad ila al-ma`ad al`-udwan `ala al-`ibad).”^[1069]

Categories of Aggression

The First: aggression instigated, which is impermissible.

The Second: aggression that is as a response.

Impacts and Harms of Aggression

A cause of an early worldly punishment.
The aggressor being promised the Fire.
He is also far from Allah’s love.

Forms of Aggression

Taking a life wrongfully.
Consuming others’ wealth wrongfully.
Aggressive speech.
Aggression against others’ honour.
Transgression in ritual purification.
Transgression in supplication.

Reasons for Falling into Aggression

Going against Allah’s commands.
Following desires.
Belying the Messengers and opposing them.
Heedlessness of death.
Gambling is one of the causes of aggression.
Hatred and resentment.

Means to Desisting from Aggression

Obeying Allah, honoured and majestic.
Distancing oneself from whimsical desires and selfish pitfalls.
Remembering death and the final standing.
Pleading Allah and calling upon Him.
Disobeying demonic whispers in all matters.
Avoiding undignified competition.
Desisting from hatred, malice, and envy.
Appreciating Islamic brotherhood, placing at the forefront of one’s considerations.

Aggression in Adages, Proverbs, and Poetry

“More hostile than a snake.”
“More hostile than a wolf.”^[1070]
It is said: “Whoever’s aggression prolongs, his kingship shall be removed.”
It is also said: “Whoever is overcome by aggression (`udwan) will be isolated from brothers (ikhwan).”^[1071]
`Abdullah ibn `Ali Al `Abd al-Qadir said:
“A caller calls: ‘Seeker of goodness, hasten, come;

Seeker of enmity, to its rues you must not succumb.’”

Ibn Waki` al-Tanisi:
“Couple not sin with slanderous speech,

And be fearful of aggression its breach.”^[1072]

Treachery

The Meaning of Treachery

Ghadr linguistically: is not upholding a thing, abandoning it. It is the opposite of loyalty to promises.^[1073]

Ghadr technically: is breaking oaths, not upholding a thing and abandoning it.^[1074]

**The Difference between Treachery and Cunning (*Makr***)

Treachery is nullifying an oath that one had to fulfil. Cunning may be instigated with no prior pledge.^[1075]

Dispraise of Treachery and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Fulfil any pledge you make in Allah’s name” [al-Nahl: 91].
Allah, exalted, also says: “Honour your pledges: you will be questioned about your pledges.” [al-Isra’: 34].
`Abdullah ibn Mas`ud, Allah be pleased with him, narrated that the Prophet ﷺ said: “There will be a flag for every perfidious person on the Day of Judgment, and it would be said: Here is the perfidy of so and so.”
`Abdullah ibn `Amr, Allah be pleased with them both, narrated that the Prophet ﷺ said: “There are four traits: whoever has them all is a pure hypocrite. Whoever has one of them has a trait of hypocrisy until he rids himself of it. If he is entrusted, he betrays. If he speaks, he lies. If he takes an oath, he breaches it. If he falls out, he is wicked in his opposition.”^[1076]

Quotes of the Predecessors and Scholars on Dispraising Treachery

`Ali, Allah be pleased with him, said: “Treachery is cunning, and cunning is infidelity (kufr).”^[1077]
Ibn Hazm said: “Treachery cannot be borne by anyone, and no noble person can overlook it. It is the loathsome thing truly, and its deserter cannot be blamed in any way, shape, or form; be it out of forgetfulness or perseverance. Rather, blame may only be attributed to the one patient over it.”^[1078]
al-Abhishi said: “How often did destiny trip the treacherous up into destruction, having constricted for himself expansive resources through the means of destructive ones, his treachery bounding him by a chain of humiliation he is unable to free himself from.”^[1079]

Impacts and Harms of Treachery

Firstly: Upon Those who Enact it:

Going astray and being misguided.
Having a cruel heart.
Compromising one’s dignity, decency, and gravitas, and allowing for the overpowerment of the enemy.
Incurring the recompense of treachery.
The Prophet ﷺ is absolved from the treacherous.
The curse of Allah, the Angels, and all people befalling the treacherous.
Being akin to the nature of the hypocrites.
Exposure in front of the masses
Secondly: Upon the Islamic Mission

Division and lack of unity.
Lengthening the road, and increasing the burdensome load.

Reasons for Falling into Treachery

Overburdening the self with what it cannot bear.
Loving the disbelievers and allying with them.
Befriending those known for treachery.
Weak faith in Allah.
Not contemplating the terrible consequences of treachery.
Obsessively seeking the worldly life and its pleasures.
One being raised in a family wherein the etiquettes of the Law are not kept to.

Means to Desisting from Treachery

Nurturing sincere, strong faith in Allah, sanctified.
That one does not overburden himself with what he cannot bear.
Contemplating the terrible consequences of treachery on the individual as well as society.
Reflecting over the Quranic verses that warn from treachery and disloyalty.
Avoiding greed and obsession with the worldly life.
Struggling against the self and nurturing it upon fidelity and truthfulness.
Distancing oneself from bad company, and instead befriending the righteous.

The Jews’ Treachery with Muslims

A treaty had been made between Allah’s Messenger ﷺ and the Jews after the Migration, and the Islamic State having strengthened and firmly founded. Thereafter, the Jews began to seek every opportunity for treachery against the Muslims. Banu Qaynuqa` were the first to betray when they uncovered the modesty of a Muslim woman in their souq, exposing her privacy. At that, the Messenger of Allah ﷺ besieged them with a Muslim army until he exiled them from Madinah and distanced them away to the Levant as a recompense for their treachery and betrayal with their covenant.

Banu al-Nadir followed suit in treachery. They planned to assassinate the Messenger of Allah ﷺ as he was sitting among them talking to them. They plotted to push a rock on him from the roof. Allah exposed their affair. He ﷺ besieged them with an army of the Muslims until they were also exiled to the Levant.

Finally, the greatest betrayal was from Banu Quraydhah on the day of the Combined Forces. That day, the Arab tribes among the polytheists gathered against the Muslims. When the Jews saw the constriction and compromise of the Muslims, they took this as an opportunity, announcing their unfaithfulness to their treaty, and joined the ranks of the idolaters. Allah exposed their slyness. Once the Combined Forces were defeated, Allah’s Messenger ﷺ attended to them, discipling them and making them an example for those to follow. The result was that their combatants were killed, and their offspring and wealth imprisoned.^[1080]

Treachery in Adages, Proverbs, and Poetry^[1081]

“Loyalty is the trait of the magnanimous, and treachery is the deed of the ignoble.”
“Do not wear your garments upon treachery.” It is said to encourage loyalty and praise it.
They say: “The victor through treachery is parched, and he who breaches oaths is hated and deserted.”
They say: “Treachery guarantees slipping up, and severs helping hands.”
Thabit Qutnah said:
“Think not that treachery is firm; for

<w:t>Your footstep may land on it then slip.”^[1082]

Cheating

The Meaning of Cheating

Ghishsh linguistically: is the opposite of advice. Ghashshahu yaghushshuhu ghishsha is said if one did not truly advise another, displaying to him other than what we internally withheld.^[1083]

Ghishsh technically: is concealing that which would be disliked if it were known by the buyer. It is also described as the state where a seller is aware of a matter with a product that, had the buyer been aware of it, he would not have given for it what he did in return.^[1084]

Dispraise of Cheating and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Leave no rancour in our hearts towards those who believe. Lord, You are truly compassionate and merciful.’” [al-Hashr: 10]. al-Mawardi said: “Rancour (ghill) has two facets here: cheating, and this is Muqatil’s opinion; and hostility, and this is the view of al-A`mash.”^[1085]
Allah, exalted, says: “Indeed, Allah commands you to return trusts to their rightful owners.” [al-Nisa’: 58]. al-Maraghi said: “This is the slave’s trustworthiness with the people. From this is returning their entrusted possessions, not cheating, keeping secrets, and the like.”^[1086]
Abu Hurayrah, Allah be pleased with him, said that the Messenger of Allah ﷺ passed by some heap of food [corn, etc] being sold. He thrust his hand in it, and his fingers got wet. He said: “Owner of the food, what is this?” He replied: “Rainfall wet it, Messenger of Allah.” He ﷺ said: “You ought to have placed it at the top so the people see it! Whoever cheats is not from me.”^[1087]
He ﷺ from the narration of Ma`qal ibn Yasar, Allah be pleased with him: “there is not a slave of Allah whom Allah gives responsibility over others then dies having cheated them but that Allah makes the Garden impermissible for him.”^[1088]

Quotes of the Predecessors and Scholars on Dispraising Cheating

Ibn `Abbas, Allah be pleased with them both, said: “A person will continuously better his views so long as he is advising the one who seeks his counsel. If he cheats him, Allah will remove his insight and accuracy.”^[1089]
Jarir ibn `Abdillah, Allah be pleased with him, would highlight his products’ faults when selling them and then say: “Take it or leave it if you wish.” It was said to him that if he does this, he will not sell anything. He replied: “We took a pledge with the Prophet ﷺ to give honest advice to every Muslim.”^[1090]
Ibn Hajar al-Haytami said: “Due to these ugly deeds – meaning cheating – which business owners, craftsmen, and salesmen have committed, Allah allowed tyrants to overcome them. They took their wealth and dishonoured their women. Allah even allowed the disbelievers to overcome them, taking them as prisoners and slaves, making them taste all sorts of torment and degradation.”^[1091]

Types and Forms of Cheating

In buying and selling and other commercial transactions.
The ruler to his subjects and vice versa.
In speech, such as when giving a false, fabricated, or slanderous testimony.
In advice, by not being truthful or sincere in advising others.
In learning and acquiring knowledge.
Not fulfilling contracts.

Impacts and Harms of Cheating

The Prophet ﷺ is absolved from the cheating person.
The cheating person:
Is far from Allah and the people.
Is in the ranks of the hypocrites.
Is unaccomplished and unambitious.
Belittles Allah’s seeing him.
Commits a major sin.
Is forbidden from being blessed.
Betrays others’ trust which he has been given.
Is likely to have weak faith.
Is one of the causes of the division among Muslims.

Reasons for Falling into Cheating

Weak faith in Allah and not having sufficient fear of Him.
Ignorance of the unlawfulness of cheating, and that it is a major sin.
Insincerity in one’s deeds, not doing them solely for Allah’s sake.
Pursuing the worldly life and wealth obsessively.
Not implementing the penal codes for cheating.
Bad company.
Unsound nurture that is averse to Islamic ethics.
Lack of contentment in what Allah has shared out of provision.
Not remembering death and the Last Day.

Means to Desisting from Cheating

Calling upon Allah and beseeching Him that He suffices one with His lawful rather than His unlawful.
Being sincere in deeds for Allah.
Actively enjoining what is right and forbidding what is evil.
Nurturing individuals to adhere to the rulings and etiquettes of the Sacred Law.
Strengthening one’s trust in Allah, being aware of His watchfulness.
Visiting graves and remembering death and the Last Day.
Patience over cultivating lawful provision through permissible means.
Spending time with righteous company.

A Spiritually Instructive Story

Zayd ibn Aslam narrates from his father, who narrates from his grandfather Aslam, that he said: “Whilst I was with `Umar ibn al-Khattab, Allah be pleased with him, as he was wandering the streets of Madinah at night, he lent against a wall as he got tired. We then heard a woman say to her daughter: ‘My daughter, mix this milk with water.’ She replied: ‘Mother, have you not heard what the Commander of the Faithful ordained today?’ She said: ‘What’s that, daughter of mine?’ ‘He commanded his caller to announce among the people that milk is not to be mixed with water.’ She said to her: ‘Daughter, go mix it with water, for neither the Commander of the Faithful nor his caller can see you here.’ The girl said to her mother: ‘Mother, I will not obey him openly yet disobey him privately.’^[1092]

Cheating in Poetry

The poet said:

The cheating person is feared, the advisor is secure,

The reckless is confuted, and the rightful is victorious.

The truthful is never doubtful, justice stands upright

On the roads of truth, and fraud is bent and crooked.

Anger

The Meaning of Anger

Ghadab linguistically: is the opposite of pleasure and contentment (rida). A ghadbah is a solid rock. They say from that it was later used to mean anger due to its intense harshness.^[1093]

Ghadab technically: is the heart’s blood boiling inciting the warding off of the cause of harm, or out of vindication for what harm has already taken place.^[1094]

The Difference between Anger and Some Other Characteristics^[1095]

**The Difference between Anger and Wrath (*Sakhat***)

Anger may manifest from the minor to the senior as well as from the senior to the minor. Wrath, however, may only manifest from a senior to a minor. It may be said that a ruler was wrathful at his subject, but not that the subject was wrathful at his ruler. Anger may be used for both. If sakhat is used transitively by itself, it is the antonym of pleasure, i.e. displeasure. That is: radiyahu wa sakhitahu. If it is used transitively with `ala (upon), then it is referring to intense anger and outrage – wrath.

**The Difference between Anger and Rage (*Ghayz***)

One may be enraged at himself, but not angry. Anger is wishing harm upon whom one is angry with, so one cannot wish harm for oneself. Rage is closer to the general meaning of anguish (ghamm).

Prohibition of Anger in the Prophetic Sunnah

Abu Hurayrah, Allah be pleased with him, narrated that a man said to the Prophet ﷺ: “Advise me.” He ﷺ replied: “Do not get angry.” The man kept repeating his request, and he ﷺ kept saying: “Do not get angry.”^[1096]
Sulayman ibn Sard, Allah be pleased with him, said: “Two men cursed each other whilst we were sitting with the Prophet ﷺ, one of them cursing the other angrily, his face turning red. The Prophet ﷺ said: ‘I know a statement that, if he says it, he will no longer feel as he does: “I seek refuge in Allah from the forsaken devil.”’ So they said to the man: ‘Do you not hear what the Prophet ﷺ said?’ He said: ‘I am not a crazy person.’”^[1097]

Quotes of the Predecessors and Scholars on Dispraising Anger^[1098]

`Umar ibn `Abd al-`Aziz said: “The one who is saved from whimsical desires, anger, and greed is truly successful.”
al-Hasan said: “There are four traits that if one has Allah will save him from the devil and make him unlawful for the Fire: whoever controls himself at moments of temptation, fear, desire, and anger.”
Ja`far ibn Muhamad said: “Anger is the key to all evil.”

Categories of Anger

Blameworthy anger: is the type of anger that is prohibited and forbidden in the aforementioned narration. It is an evil character trait as it allows one’s intellect and religiosity to go out of their composure, such that one can no longer think straight nor choose wisely.^[1099]
Praiseworthy anger: is for the sake of Allah, honoured and majestic, when His sanctity is desecrated, as well as having anger against the disbelievers, hypocrites, tyrants, and despots.

Impacts and Harms of Blameworthy Anger

Among the apparent impacts of anger are: one’s changing colour, shaking limbs, irrational action, instability in movement and speech. The jaw is clenched, the cheeks redden, the nostrils flare, and one’s appearance completely alters. If the angry person saw themselves in that state, they would calm down out of shame of their ugly appearance. Their internal ugliness is greater still than their manifest one, for the external is the manifestation of the internal, so the ugliness of the former is due to the ugliness of the latter. This is anger’s bodily consequences.

As for its impacts on the tongue: then all sorts of ugly words come out from it, like cursing, obscenity, and other than those which any rational person would have shame to utter at any time. Likewise, once a person calms, they regret what they said. Their speech is not ordered nor is its meaning organised. The very annunciation is incoherent.

As for its impacts on the limbs: then striking and what exceeds it, to the point of murder when able. If one’s raging fury persists, one may end up tearing his garments, striking himself and others, even animals, and breaking up and throwing things around him. He moves around like a drunkard, or lost madman. He may fall to the ground and helplessly cease from moving, being overcome by something akin to fainting from the intensity of his rage.

As for its impacts on the heart: then malice and spite against the person one is angry with, and envying him. Gloating at him, being upset at his happiness, disclosing his secrets, uncovering his hidden valuables, and mocking him. All of these are forms of ugliness.^[1100]

Examples of the Guidance of the Prophet ﷺ, Companions, and Predecessors at Moments of Anger

Hind ibn Abi Halah narrates the traits of the Prophet ﷺ saying: “… The worldly life and its affairs, though if the truth is in question, he becomes unrecognisable. Nothing would do away with his anger until he gives it [the truth] victory, and he is never angered for the sake of his self, nor does he seek its victory…”^[1101]
It is narrated that a man said to `Umar, Allah be pleased with him: “Take heed, son of al-Khattab! By Allah, you neither give us sufficient provision nor judge among us with justice.” Thereupon `Umar became so furious that he got up for him, but al-Hurr said: “Commander of the Faithful, Allah said to His Prophet ﷺ: ‘Take to pardoning and command what is right: pay no attention to the ignorant.’ [al-A`raf: 199]. This is one of the ignorant.” [The narrator said:] “By Allah, `Umar did not overlook that verse when al-Hurr recited it before him; he observed Allah's Book strictly.”^[1102]
`Umar ibn `Abd al-`Aziz was angry on a particular day, so his son `Abd al-Malik said to him, Allah have mercy upon them both: “Commander of the Faithful, you are who you are, with what Allah favoured you with, and yet you are angry like this?” He replied: “Do you not anger, `Abd al-Malik?” `Abd al-Malik said: “What use then is the expanse of my chest if I do not reside therein?!”^[1103]

Causes of Anger

Vanity, haughtiness, dispute, shouting, joking, getting lost, injustice, mockery, seeking what is competed over, envy, and vindictiveness.^[1104] Opposition, treachery, sternness, covetousness of wealth and status. These are all evil morals, dispraised by the Law.^[1105]

Curing Anger

Ritual ablution.
Sitting down if one is standing, and lying down if one is sitting.
To adhere to the advice of the Prophet ﷺ: “Do not get angry.”^[1106]
Controlling the self from being inhibited by anger.
Seeking refuge in Allah from the forsaken devil.^[1107]
Silence.

Dispraise of Anger in Poetry

The poet said:

“I have not seen a virtue perfected but by enacting it,

Nor have I seen sound intellect but through etiquette.

When I put my enemies to test, I did not come across

An enemy to intellect that is more hostile than anger.”^[1108]

Backbiting

The Meaning of Backbiting

Ghibah linguistically: is to speak ill of people. Ightabahu ightiyaban means that he speaks ill of another.^[1109]

Ghibah technically: is mentioning something of a person behind their back that they wouldn't like to be said. It is also described as making mention of a concealed thing of a person which would upset them if they were to hear it. If it is truly in the person, it is backbiting. If it is not, it is slander.^[1110]

The Difference between Backbiting and Some Other Characteristics^[1111]

**The Difference between Backbiting, Imputation (Ifk), and Slander (*Buhtan***)

Backbiting is to make mention of something in your brother that he in fact possesses. Imputation is to mention what has reached you about him. Slander is to say of him what is not in him.

**The Difference between Backbiting, Gossiping (Namimah), and Badmouthing (*Ghamz wa Lamz***)

Backbiting is mentioning something of a person behind their back that they wouldn't like to be said. Gossiping is passing on someone’s state out of corrupt intent in a way that he would not be pleased with. This is regardless whether they are aware of this taking place or not. Due to its corrupting capacity, gossiping is unique from backbiting, as it is not a condition for the latter. Obligatory advice is exempt from backbiting, as to inform another that some person wishes to kill or rob them at some place or at some time. Badmouthing is to criticise someone in their presence – ghamz – or absence – hamz. According to some, the terminologies are reversed with regards to the presence or absence of the one being badmouthed.

Dispraise of Backbiting and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Believers, avoid making too many assumptions – some assumptions are sinful – and do not spy on one another or speak ill of people behind their backs: would any of you like to eat the flesh of your dead brother? No, you would hate it. So be mindful of Allah: Allah is ever relenting, most merciful.” [al-Hujurat: 12]
Allah, exalted, says: “Woe to every fault-finder, badmouther.” [al-Humazah: 1]. Meaning, the insulting backbiter who, when a person is absent, speaks ill of them.^[1112]
`A’ishah, Allah be pleased with her, said: “I said to the Prophet ﷺ: ‘It is enough for you in Safiyyah that she is such-and-such’, meaning that she was short-statured. He replied: ‘You have said a word which would change the sea if it were mixed in it.’”^[1113]

Quotes of the Predecessors and Scholars on Dispraising Backbiting

Ibn `Abbas, Allah be pleased with them both, said: “Mention of your brother when he is absent that which you would like for him to mention of you. Desist from mentioning that which you would dislike being mentioned of you.”^[1114]
`Amr ibn al-`As, Allah be pleased with him, passed by a deceased mule, so said to a few of his companions: “That one eats from this carcass until he fills his belly is better for him than to consume the flesh of a Muslim person.”^[1115]
Muhammad ibn Sirin is narrated to have said: “The most sinful of people are those who make continuous mention of others’ sins.”^[1116]

Categories of Backbiting

Impermissible backbiting: is mentioning something of a person behind their back that they wouldn't like to be said, bringing to light some hidden defect. Whether it is a physical feature or one pertaining to his conduct, religious or worldly matters, this is all impermissible explicitly in the Book of Allah, the Sunnah of His Messenger ﷺ, and scholarly consensus. This is elucidated by the aforementioned evidences in this chapter.
Obligatory backbiting: is the type of backbiting that is necessary to ward off some potential evil. For example, being bluntly honest if asked about a person whom the enquirer is considering for marriage. Likewise, if one is to tell another that so-and-so wishes to hurt or kill him at this place, or wishes to rob them at this hour. This is all a form of advice.
Permissible backbiting: backbiting is acceptable if it has its legal justification, achieving some valid goal that may not otherwise be accomplished. These justifications are six types.
1. Firstly: is complaining to a judge or a governor or some official body about some grievance. Such a body should have the ability to uplift the injustice. For example, a person saying to said official body: ‘So-and-so has wronged me.’
2. Secondly: seeking aid to prevent some wrong, rectifying mistakes, and returning the disobedient to the ranks of the obedient. For example, one would say to those who have the power to change some wrong: ‘So-and-so does such-and-such, so admonish him from doing so.’
3. Thirdly: seeking religious verdicts. Saying to the mufti: ‘My father, or brother, or husband, or so-and-so has wronged me by doing such-and-such.’
4. Fourthly: warning Muslims from evil and advising them.
5. Fifthly: if one is openly sinning or innovating in religion, like a person who publicly drinks alcohol, dispossesses people for their property, imposes taxations, etc.
6. Sixthly: is calling someone by their nickname. If a person is known by some appellation it is permissible to call them by it so long as it is not with the intent of belittlement. Examples include: al-A`mash (the Blear-eyed), al-A`raj (the Hobbler), al-Asamm (the Mute), al-A`ma (the Blind), al-Ahwal (the Cross-eyed), etc.^[1117]

Harms of Backbiting Individually and Societally

Individual Harms

Increases bad deeds and decreases good ones.
The one who backbites is bankrupt on the Day of Resurrection.
Backbiting causes the abandonment of its possessor.
Backbiting takes away from a person’s fast.
Allah follows up the backbiter’s privacy, exposing him even if in the depth of his home.
Those who backbite are among the inhabitants of the Fire.
Backbiting is more grotesque than a rotting body.

Societal Harms

People’s privacies being exposed, spreading their faults and belittling them.
Backbiting leads to more backbiting. Meaning, whoever is backbitten is incited to backbite the one who instigated it. In this way, the characteristic spreads in society, becoming an incurable disease which is very difficult to uproot.
Spreading malice, envy, dislike, and hatred among individuals of a society.
Ruining relationships of endearment, severing brotherly ties, and filling hearts with grudges and animosity.

Reasons for Falling into Backbiting

One’s hidden hatred for the person whom he backbites, without wishing to disclose it, so that it does not become open hostility.
Competition which begets envy. The envious does not like that he be known for this characteristic.
The desire of the one who backbites to justify what he is known for of ugliness and fault. He therefore mentions whom the people respect in a negative light, mentioning defects like the one he possesses. That way, their rebuke of him lightens.^[1118]
Curing one’s inner rage. A person inadvertently becomes a cause of some rage within another, so the later backbites the former to cure said rage.
Copying mates and going along with colleagues’ habits. One fears that if he admonishes them, they would not find him sociable.
Wishing to elevate oneself through lowering others. One says, for example: ‘So-and-so is ignorant, and his understanding is superficial.’
Playing around and having fun. One may imitate others ungraciously to get a laugh from others.
Abundance of free time, boredom, and restlessness. One therefore busies himself with babbling about others’ honour and faults.

Benefits of Desisting from Backbiting

The one who does not backbite is among the best of Muslims.
Leaving backbiting allows one admittance into the Garden.
Desisting from backbiting is one of the signs of a true penance.^[1119]

Means to Desisting from Backbiting

Seeking proximity to Allah, sanctified and exalted, through abundant good deeds, prioritising His pleasure over the creation’s.
Increasing one’s faith, strengthening it through beneficial knowledge and righteous action.
That a person busies themselves with finding their own faults.
Choosing righteous companionship.
Fostering Islamic teachings and etiquettes.
Making use of free time, with what benefits one and strengthens his faith.
Contentment with what Allah has provided, showing Him thanks for his bounties.
That one places himself in the place of the person they are backbiting, realising that he would not accept this for himself.
Restraining one’s rage, and being patient over anger.

Backbiting in Poetry

The poet said:

“Expose not people’s faults, what is hidden of it,

So Allah uncovers what is hidden in your faults.

Mention their virtue when they are mentioned,

And blame not anyone with what is within you.”^[1120]

Waning

The Meaning of Waning

Futur linguistically: is brokenness and weakness. It is said: fatara yafturu futuran wa futaran if one becomes still after being sharp, and soft after being intense.^[1121]

Futur technically: is laziness, lethargy, and slowing down after having been serious, invigorated, and lively.^[1122]

Dispraise of Waning in the Qur’an and Sunnah

Allah, exalted, said: “They glorify Him day and night, never waning.” [al-Anbiya’: 20]. Meaning, they do not wane or bore.^[1123]
Allah, exalted, said about Musa, peace be upon him: “Go, you and your brother, with My signs and do not slacken [taniya – to do wana] in My remembrance. Go, both of you, to Pharaoh. Indeed, he has transgressed.” [Ta Ha: 42 – 43]. Wana here is waning and falling short.^[1124]
`A’ishah, Allah be pleased with her, narrated that the Messenger of Allah ﷺ used to seek refuge, saying: “Allah, I seek refuge in you from laziness, weak old age, sinful acts, and demeaning debts.”^[1125]

Quotes of the Predecessors and Scholars on Waning

`Umar ibn al-Khattab said: “Adulation causes waning and begets arrogance and vanity.”^[1126]
Ibn Mas`ud said: “Do not try to overpower the night, for you will not be able to withstand it. If one of you feels the need to sleep, let him go to bed. That is more sound for him”^[1127]
Some of the Predecessors said: “Acting upon fear may be altered through hope, while acting out of love knows no waning.”^[1128]

Categories of Waning

A general laziness and lethargy in all acts of worship, disliking them and not wanting to engage in them. This is the state of the hypocrites. They are the most intense in their laziness, waning, and repulsion.
Laziness and waning in some acts of worship, accompanied by a lack of desire to engage in it but with no dislike of it. There may be a desire for it, but weak. This is the state of many a miscreant Muslim who is immersed in his base desires.
A general laziness and lethargy that has the body as its root cause, not the spirit. One has the desire for worship and loves to perform acts of obedience. He is saddened if he misses out on them. Nonetheless, he endures in his laziness and lethargy. Many nights may come and go in which he wished to sand in prayer, but he does not do this despite his awareness. This is the state of many Muslims afflicted by this condition. Among them are the righteous, while others are miscreants.
A passing sense of waning and laziness. It does not persist nor stays for too long. It does not result in sin nor takes one out of obedience. No one is free from this type of waning, despite them being different in their being affected by it. Its cause is usually temporary; like tiredness, business, sickness, or the like.^[1129]

Impacts of Waning

It is a sign of weak ambition.
Lethargy towards worship.
Risks personal and societal crises.
Leads to neglecting some obligations.
Its conclusion is evil if its possessor does not repent.
Others being affected by its possessor, especially if he is in a position of authority.
Missing out on worldly and religious benefits.

Forms of Waning

Having a cruel heart.
Laziness to perform acts of worship.
Not sitting with the righteous.
Wasting time and not using it efficiently for benefit.
Lack of preparation in adhering to some matter, running away from any serious work.
Chaos in one’s work.
Deceiving oneself, that one is busy when in fact he is idle.^[1130]
Having no protectiveness over nor anger at the desecration of Allah’s sanctity.^[1131]
Having no sense of responsibility.^[1132]

Causes of Waning

Heedlessness of Allah and His remembrance.
Zealousness in worship.
Attaching oneself to people and clinging to them.
Clinging to the worldly life and its adornments.
Rarely remembering death and the Last Day.
Poor nurture.^[1133]

Means to Curing Waning

Supplicating for steadfastness upon religion.
Remembrance of Allah, being consistent with the remembrance of the morn and the eve.
Righteous company.
Seeking forgiveness plentifully.
Abundant recommended good deeds.
Taking heed from the conclusion of those who wane.
Contemplating over the Day of Resurrection.
Wickedness

The Meaning of Wickedness

Fujur linguistically: is being miscreant and falsehood. Its original meaning is leaning towards a thing. al-Fajir is one who leans.^[1134]

Fujur technically: is lack of restraint and inhibition in going forth to sin. It has been described as: “A collective noun for all evil.” Leaning towards corruption and being loose in sinning.^[1135]

The Difference between Wickedness and being Miscreant (Fisq)

Being miscreant is going away from Allah’s obedience through a major sin. It is uninhibited and expansive sinning.^[1136]

Dispraise of Wickedness and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Or should We treat those who believe and do good like those who make mischief throughout the land? Or should We treat the righteous like the wicked?” [Sad: 28].
He, honoured and majestic, also says: “Indeed, the righteous will be in bliss, and the wicked will be in Hell.” [al-Infitar: 13, 14].

Ibn Mas`ud, Allah be pleased with him said: “The Messenger of Allah ﷺ said: ‘Truthfulness guides to righteousness, and righteousness guides to the Garden. A man continues to say the truth until he is truthful. Lying guides to wickedness, and wickedness leads to the Fire. A man continues to lie until he is written with Allah as wicked.’”^[1137]
Anas, Allah be pleased with him, said: “When the Prophet ﷺ wanted to give someone a special supplication, he would say: ‘Allah give you the prayer of a righteous people, who stand in the night and fast the day, not among the sinners nor wicked.’”^[1138]

Harms of Wickedness

A path leading to the Fire.
A sign of lowliness and degradation.
Incites others’ hatred.
Entailments of wickedness harm the individual and society.

Quotes of the Predecessors and Scholars on Wickedness

al-Hasan ibn `Ali, Allah be pleased with them both, said: “The smartest of smartness is piety, and the stupidest of stupidity is wickedness.”^[1139]
It is narrated but halted at the level of Ibn Mas`ud, Allah be pleased with him, that he said: “The believer views his sins as if he is sitting underneath a mountain about to fall on him, whilst the wicked sees his sins as flies that passes by his nose so he does this.” [The narrator said:] “He moved his hand across his face as if swatting a fly.”^[1140]

Reasons for Falling into Wickedness

Hollow faith held by the wicked.
Some societal phenomena, like a society that does not adhere to Allah’s Law, or that one is nurtured upon wickedness.
The obligation of enjoining good and forbidding evil missing in society.
Taking small sins lightly and normalising them.

Means to Desisting from Wickedness

Mindfulness of Allah, honoured and majestic.
Establishing the obligation of enjoining good and forbidding evil, holding the wicked accountable.
Following prophetic guidance in dealing with the wicked: advising them, deserting them, and avoiding them.

Wickedness in Sayings, Proverbs, and Poetry

Wickedness

It used to be said that: “Two never gather together: contentment and envy. Two never leave one another: covetousness and wickedness.”^[1141]
The best of this life and the next is in two traits: piety and sufficiency. The worst of this life and the next is in two traits: wickedness and neediness.”^[1142]
Some literary writers said: “Ten traits debase one, and all that is vile branches off therefrom: ignoble lineage, lowly morality, little intellect, evil deeds, debased spirit, cowardice, miserliness, wickedness, lying, cheating people and creating animosity between them.”^[1143]
Zayd ibn `Amr ibn Nufayl, Allah be pleased with him, said:
<w:t>“Do you not know that Allah has caused

Men to perish due to their wickedness?”

Marwan ibn al-Hakam said:
“Evil has its people by which they are known.

Fingers point at them for their wickedness.”^[1144]

Obscenity and Profanity

The Meaning of Obscenity and Profanity

Fuhsh linguistically: is everything that exceeds its limit, referred to as fahish (obscene). Fuhsh, fahsha’, and fahishah all describe ugly speech and actions. Their plural is fawahish.^[1145]

Fuhsh technically: is what is disliked by nature of lowly external deeds, as well as disliked by the intellect and looked down upon by the Law. The three signs of Allah unite in its dismissal: Law, intellect, and nature. Through this discernment a deed is described as obscene.^[1146]

Badha’ah linguistically: is obscenity. Fulanun badhi’ al-lisan (so-and-so is foul-mouthed) wa al-mar’atu badhi’ah (the woman is profane) comes from badha’ah (foulness). It is bad, ugly language.^[1147]

Badha’ah technically: is describing indecent things with direct language.^[1148]

**The Difference between Obscenity, Ugliness (Qubh), and Cursing (Shatm)^[1149]**

That which is obscene is intensely ugly. Furthermore, ugliness is used to describe appearances. It is said, for example, ‘Monkeys are ugly,’ but it is not said, ‘They are obscene.’ One may say ‘Obscenely ugly, tall, etc.’ Anything that has severely exceeded its limit is obscene. This is not true for ugliness. Obscenity is to describe some act in an ugly way, while cursing is attributing someone to that.

Dispraise of Obscenity and Profanity in the Qur’an and Sunnah

Allah, sanctified, said: “Allah does not like bad words to be made public unless someone has been wronged: He is all hearing and all knowing.” [al-Nisa’: 148].
Allah, most honourable, said: “Say: ‘My Lord only forbids disgraceful deeds- whether they be open or hidden- and sin and unjustified aggression, and that you, without His sanction, associate things with Him, and that you say things about Him without knowledge.’” [al-A`raf: 33].
`Abdullah ibn Mas`ud, Allah be pleased with him, said: “The Messenger of Allah ﷺ said: ‘The believer is not one who maligns or curses, nor is he obscene or profane.’”^[1150]
Abu al-Darda’, Allah be pleased with him, narrates that the Prophet ﷺ said: “There is nothing heavier in the scale of the believer on the Day of Resurrection than good moral character – Allah hates the obscenely profane.”^[1151]

Quotes of the Predecessors and Scholars on Dispraising Obscenity and Profanity^[1152]

`Abdullah ibn Mas`ud said: “The most ignoble of man’s traits is obscenity.”
`Awn ibn `Abdillah, Allah have mercy upon him, said: “Verily obscenity and profanity are hypocrisy. They increase in this world but take away from the next, and what they decrease therein is greater than anything they increase here.”
al-Ahnaf ibn Qays, Allah have mercy upon him, said: “Shall I not inform you of the worst of ailments? A profane tongue and lowly character.”

Impacts and Harms of Obscenity and Profanity

The profane is deserving of Allah’s punishment in the worldly life as well as the next life.
People avoid him due to his tongue.
They are signs of hypocrisy.
It is not one of the signs of complete faith.
Allah hates the obscene.
The obscene is far from Allah and the people.

Means to Desisting from Obscenity and Profanity

Remembering Allah, exalted, often.
Adhere to silence.
Habituating the tongue to say beautiful things.
Avoiding ugly wording even if it is referring to true things, preferring instead hints or metaphors.^[1153]
Avoiding speaking about that which does not concern one.
That one does not accustom himself to damn animals and places.
Adorning oneself with bashfulness.
Befriending good company and spending time with them.

Reasons for Falling into Obscenity and Profanity^[1154]

Malignance and ignobility.
Harmful intent.
Being habituated to deal with miscreants.

Dispraise of Obscenity and Profanity in Poetry

Talhah ibn `Ubaydillah said:

“Do not hasten to anyone unjustly

For tyranny’s end is most repulsive.

Be not profane even if outraged

With another – obscenity is ignobility.”^[1155]

Cruelty, Harshness, and Coarseness

The Meaning of Cruelty, Harshness, and Coarseness

Qaswah linguistically: is rigidity in all matters. Qasa qalbuhu qaswatan wa qasawatan wa qasa’an is referring to the heart becoming harsh and hard.^[1156]

Qaswah technically: is the shrinking and disappearance of softness, mercy.^[1157]

Ghilzah linguistically: ghilz is the antonym to delicateness (riqqah) in character, disposition, action, rationale, and livelihood.^[1158]

Ghilzah technically: is having a cruel heart, a lack of pity, and no insurgency to do good.^[1159]

Fazazah linguistically: rajulun fazzun ghu fazazah, meaning one is rude in his rationale and is uncouth. Fazazah and fazaz is coarse language.^[1160]

Fazazah technically: he who is fazz is coarse in his dealings, has poor manners, and is harsh with his words.^[1161]

The Difference between Harshness and Coarseness and Some Other Characteristics^[1162]

The Difference between Harshness and Coarseness

Some see them as equal in meaning, such as al-`Izz ibn `Abd al-Salam. Others view them as different from various facets: Ibn `Abbad’s view is harshness is in word while coarseness is in deed. One who is coarse (fazz) has poor mannerisms, but one who has a harsh heart is he whose heart is not affected by anything. Coarseness is roughness of heart, whereas harshness is cruelty of heart.

**The Difference between Cruelty and Hardness (*Salabah***)

Cruelty is used to refer to that which is unaccepting of treatment. It is for this reason that a heart is described as such if it is not rigid.

Dispraise of Cruelty, Harshness, and Coarseness in the Qur’an and Sunnah

Allah, exalted, says: “Even then your hearts became hardened like a rock or even harder, for some rocks gush rivers; others split, spilling water; while others are humbled in awe of Allah. Allah is never unaware of what you do.” [al-Baqarah: 74]. al-Sa`di said: “‘Hardened’ refers to their hearts becoming harsher and coarser, such that it is unaffected by admonishment.”^[1163]
Allah, exalted, says: “It is out of Allah’s mercy that you [Prophet] have been lenient with them. Had you been cruel or hard-hearted, they would have certainly abandoned you.” [Al `Imran: 159].

Ibn Mas`ud, Allah be pleased with him, said that the Prophet ﷺ said, pointing with his hand to Yemen: “Faith is there,” twice, “Cruelness and harsh-heartedness is found among the callous camel herders whence the devil’s two horns originate, in Rabi`ah and Mudar.”^[1164]
Harithah ibn Wahb, Allah be pleased with him, narrated that he heard the Prophet ﷺ saying: “Shall I tell you of the inhabitants of the Garden? They comprise every poor humble person, if he swears upon Allah, Allah would fulfill their promise. The inhabitants of the Fire comprise every violent, cruel [`utull], prideful person.”^[1165] Ibn `Uthaymin said: “The `utull is the every stern, coarse person who does not soften to the truth or the people.”^[1166]

Quotes of the Predecessors and Scholars on Cruelty

Malik ibn Dinar: “Four are the signs of suffering: a cruel heart, a dry eye, wishful thinking, and covetousness with the worldly life.”^[1167]
Hudhayfah al-Mar`ashi said: “There is no one trialled with anything greater than a cruel heart.”^[1168]
Ibn al-Qayyim said: “A slave is not struck with a punishment worse than a cruel heart and furtherance from Allah. The Fire is created to melt hard hearts. The furthest hearts from Allah are the cruel ones.”^[1169]

Permissible Forms of Cruelty, Harshness, and Coarseness ^[1170]

In fighting for the sake of Allah.
Arguing with the aggressive oppressor from the People of the Book.
A woman talking with foreign men out of need.
When establishing penal codes.
When there is stubborn ridicule of the religion.
When a person breaks the Law when it is unbecoming and unexpected of him to do so.

Signs of Cruelty of Heart and Harshness^[1171]

Being unaffected by the Noble Qur’an.
Having rigid eyes that do not tear for the fear of Allah.
Not taking heed from death, laughing in the presence of graves.
Arrogance, not accepting truth: “a cruel heart does not accept truth even if its evidences are plenty.”^[1172]
Being uncaring to what befalls others of evil, even finding glee in it.

Impacts of Cruelty of Heart, Harshness, and Coarseness ^[1173]

Altering statements from their rightful places and meanings. This is a fruit of misunderstanding and ill intention, both of which are a result of a cruel heart.
Forgetting what one was reminded of – this is leaving what one is commanded to do in speech and action.
The perishing of bounties, the befalling of calamitous and destructiveness tribulation.
The cruel heart is the weakest in faith, swiftest to accept doubts and fall into trial and misguidance.
It is a cause for going astray and incurring Allah’s curse, wrath, and punishment.
Waning in worship, falling into the unlawful, abandoning enjoinment of good and forbiddance of evil.
Alienation, constant fear, frowning face, and depression.
Repulsion between hearts, and hatred and dislike becoming rife.

Causes of Cruelty of Heart, Harshness, and Coarseness ^[1174]

Heedlessness of Allah’s remembrance, reflecting over the Qur’an, and contemplating Allah’s cosmic signs.
Sinning a lot.
Being loose with performing obligatory acts of worship and desecration of prohibitions.
Busying oneself with the worldly life, immersing in its pursuit and competing over it.
Prolonged wishful thinking.
Blameworthy uninhibited consumption with what is permissible.
Mixing with the people plentifully without specific purpose or benefit.
Not having mercy with the creation, nor being beneficent with them.

Means to Desisting from Cruelty of Heart, Harshness, and Coarseness

Supplication.
Reciting the Qur’an and contemplating its verses.
Abundantly remembering Allah, honoured and majestic.
Abundantly seeking forgiveness and repenting.
Remembering death and visiting graves.
Accompanying the righteous, sitting with them, and reading the biographies of the Righteous Predecessors.
Being good in treating the weak.

Stories about Cruelty, Harshness, and Coarseness

al-Rabi` ibn Khuthaym would visit one of his deceased friend’s houses at night if he found his heart hard. He would say: “So-and-so, son of so-and-so; so-and-so, son of so-and-so…” Then he would say: “If only I knew what you did and what has been done to you!” he would then cry until his tears flowed. He would be known to have done so from his likeness.^[1175]
Malik said: “Muhammad ibn al-Munkadir was the master of reciters. He would often weep upon hearing [prophetic] narrations. When I would find harshness in myself, I would visit him and look at him and find admonishment in that.”^[1176]

Cruelty of Heart, Harshness, and Coarseness in Poetry

The poet said regarding not being thankful for beneficence and bounty:

“Whoever is not thankful for bounties is coarse

And harsh natured, no admonishment benefited him.

Gratitude for what is bestowed is preserving it;

Man misses none of his share through incapacity.”^[1177]

Arrogance

The Meaning of Arrogance

Kibr linguistically: comes from takabbur. It is said that kibr is the noun for kabura al-amru wa al-dhanbu kubra if a matter or sin has been magnified, becoming grand or great. Kibr and kibriya' refer to greatness. Kabartuhu mukabaratan means one overcame another and took him on.^[1178]

Kibr technically: is one's grand opinion of oneself, finding one's virtue profound, belittling people and looking down on them, elevating oneself over that which one ought to be humble with.^[1179]

**The Difference between Arrogance and its Synonyms: Pompousness (Zahw), Pride (Kibriya’) and Grandeur (Jabarut and Jabriyyah)^[1180]**

Arrogance is to display one's grand esteem, raising oneself more than it is deserving of. Pomp is when another thing raises the self's status other than itself, like wealth, status, and the like.

Pride is honour and kingship, and it bears no relation in meaning to arrogance. Pridefulness (takabbur) is the displaying of arrogance (kibr).

Grandeur is greater than arrogance. This is highlighted in the grandness of the word itself. Grandness of word implies grandness of meaning in these types of semantical analyses.

Dispraise of Arrogance and its Prohibition in the Qur’an and Sunnah

Allah, exalted, elucidated the reason why Satan refused to prostrate to Adam, saying: “We said to the angels: ‘Prostrate before Adam;’ so they prostrated, except for Satan. He refused and was arrogant and became of the disbelievers.” [al-Baqarah: 34].
Allah, blessed and exalted, says: “I will keep distracted from My signs those who behave arrogantly on earth without any right, and who, even if they see every sign, will not believe in them; they will not take the way of right guidance if they see it, but will take the way of error if they see that. This is because they denied Our signs and paid them no heed.” [al-A`raf: 146].
`Abdullah ibn Mas`ud, Allah be pleased with him, said: “The Prophet ﷺ said: ‘No one who has an atom’s worth of arrogance will enter the Garden.’ A man said: ‘What of one who likes that his garments and sandals be beautiful?’ He said: ‘Allah is beautiful and He loves beauty. Arrogance is severing truth and looking down on the people.’”^[1181]

Harithah ibn Wahb al-Khuza`i, Allah be pleased with him, narrated that he heard the Prophet ﷺ saying: “Shall I tell you of the inhabitants of the Garden? They comprise every poor humble person, if he swears upon Allah, Allah would fulfill their promise. The inhabitants of the Fire comprise every violent, cruel, arrogant person.”^[1182]

Quotes of the Predecessors and Scholars on Arrogance and the Arrogant

`Umar ibn al-Khattab, Allah be pleased with him, said: “If the slave is humble for the sake of Allah, Allah will raise his wisdom, saying to him, ‘Be rejuvenated, Allah invigorate you.’ He belittles himself, but he is grand in the people’s eyes. If he is blindly arrogant, Allah will put him to the ground, saying to him, ‘Be disgraced, Allah disgrace you.’ He sees himself grand, though he is debased in the people’s eyes, until he is more degraded than a pig among them.”^[1183]
al-Ahnaf ibn Qays said: “Strange is the son of Adam. He is arrogant when he has passed twice through the path of urine!”^[1184]
Muhammad ibn al-Husayn ibn `Ali said: “No arrogance enters the heart of a man but that his intellect reduces in accordance with the amount of arrogance, be it little or a lot.”^[1185]”

Categories of Arrogance

Arrogance is divided into three categories, some more intense than others, despite them all being blameworthy in the sight of Allah, His Messenger ﷺ, and people:

Arrogance against Allah, exalted. This is the most obscene form of arrogance. It is like that arrogance held by Pharaoh and Nimrod, since they refused to be slaves of Allah, proclaiming Lordship. Allah, exalted, says: “Your Lord says, ‘Call on Me and I will answer you; those who are too proud to serve Me will enter Hell utterly abased.’” [Ghafir: 60], meaning: disgraced; as well as the verse “The Messiah would never disdain to be a slave of Allah…” [al-Nisa’: 172].
Arrogance against His Messenger ﷺ. That one refuses to follow him out of arrogance, ignorance, and stubbornness. This is described by Allah as being the attitude of the disbelievers of Makkah, as well as other nations.
Arrogance against the slaves of Allah. This is when one magnifies himself, belittles and looks down on others, and therefore refuses to follow another person. One elevates himself and cannot accept that he is on an equal pedestal as another.^[1186]

Impacts and Harms of Arrogance

Not being able to take heed from events.
Anxiety and spiritual instability.
Being constantly in shameful and faulty doings.
Being prohibited from entering the Garden, and deserving of punishment in the Fire.
Having no helpers or supporters, rather splitting off and feeling isolated.
Being prohibited from divine support and aid.^[1187]

Causes of Arrogance

Within the arrogant: vanity, as it begets internal arrogance, which then begets external arrogance in deed, word, or state.
Within the one with whom a person is arrogant: malice and envy.
A cause unrelated to either of those two: ostentation.^[1188]

What Arrogance is Borne of

“Know that none are arrogant but he who magnifies himself, and he does not magnify it but that he attributes to it some form of perfection. This will either be a worldly or religious perfection. Religious perfection is knowledge and action. Worldly perfection is noble lineage, beauty, strength, wealth, and the abundance of supporters. These are seven means to arrogance.”^[1189]

Means to Desisting from Endearment

Reminding oneself of the terrible repercussions of arrogance, be they on the individual or collective Islamic level, worldly or religious.
Visiting the sick, witnessing another in their final moments, following funeral processions, and visiting graves.
Splitting off from the company of the arrogant, and jumping into the company of the humble and modest.
Sitting with the weak and needy among the people, and those who have physical or mental ailments.
Reflecting over the self, the universe, and all blessings that surround one from top to bottom.
Reading the biographies of the arrogant, how they were and what was their conclusion.
Seeking excuses for those who are haughty with one in mockery or ridicule.

Dispraise of Arrogance in the Words of Writers and Poets

Arrogance is the lead of hatred.

Seeking honour through arrogance is humiliation.^[1190]
It used to be said: “Whoever recognises his brother’s right will have sustainable brotherhood. Whoever is arrogant with the people then wishes for a friend is deluded.”
The poet said:
“Many a humble ignoramus had his

Ignorance hidden by his humility,

And an outstanding learner whose

Arrogance destroyed his virtue.

Avoid arrogance so long as you live,

And do not befriend its possessors.

Arrogance is shameful for man to ever

Have, forever smearing his deeds.”^[1191]

Lying

The Meaning of Lying

Kadhib linguistically: is the opposite of truthfulness (sidq). One says kadhdhabtu al-rajula if one belies another, attributing lying to him. Akdhabtuhu is said if one informs another that what they are saying is false.^[1192]

Kadhib technically: is informing about a matter in a way that is other than reality, regardless whether this is intentional or unintentional.

The Difference between Arrogance and its Synonyms: Calumny (***Iftira’), Slander (Buhtan) and Imputation (Ifk*)^[1193]**

Lying is informing of a thing in a way that is unlike its true nature, or that the one saying the falsehood holds this belief. Calumny is more specific than that. It is lying against another in a way they would not be pleased with. This is not true for lying, since it may be about the speaker himself. Notwithstanding the fact that lying may be justified at times, like at times of war, or for reconciliation purposes, or praising one’s wife. Calumny is not like that. As for slander, then it is lying which one directs at another out of arrogance and self-gratification.

Imputation is obscene ugly lying, like lying against Allah and His Messenger, lying against the Qur’an, accusing the chaste woman, and other than that. It appeared in the Qur’an in that meaning. Allah, exalted, says: “Woe to every sinful caster of imputations.” [al-Jathiyah: 7]. Lying or falsehood is saying something about a thing that is opposed to its actual nature, regardless whether it is obscenely false or otherwise.

Dispraise of Lying in the Qur’an and Sunnah

Allah, exalted, says: “Falsehood is fabricated only by those who do not believe in Allah’s revelation: they are the liars.” [al-Nahl: 105].
Allah, sanctified, says: “Woe to every sinful caster of imputations.” [al-Jathiyah: 7]. Meaning: “The liar in his speech, sinful in his deeds.”^[1194]
Abu Hurayrah, Allah be pleased with him, that the Prophet ﷺ said: “The signs of the hypocrite are three: when he speaks, he lies; when he promises, he breaks his promise; and when he is entrusted, he betrays the trust.”^[1195]

Quotes of the Predecessors and Scholars on Lying

`Umar ibn al-Khattab, Allah be pleased with him, said: “That truthfulness debases me – and it rarely does – is more beloved to me than dishonesty raising me – and it rarely does.”^[1196]
`Abdullah ibn Mas`ud, Allah be pleased with him, said: “The greatest of sins is lying, and whoever pardons, Allah will pardon him”^[1197]
Ibn `Abbas, Allah be pleased with them both, used to say: “Lying is wickedness, gossiping is magic; whoever lies has done wickedness, and whoever gossips has done magic.”^[1198]
Ibn al-Qayyim said: “Beware of lying, for it corrupts your perception of matters as they are, and therefore corrupts your perception of them and your teaching it to the people.”^[1199]

Permissible Forms of Lying

In origin, lying is impermissible. There are however occasions wherein it is permissible. They are as follows:

In war, since war is deception. It entails describing the enemy, deluding them into bringing things that have no reality. The guiles of war may be exercised to full extent with intelligence and coy.
When reconciling or meditating between two parties. One may in such an occasion need to justify one party's actions or statements that realises amicability and removes enmity. He may attribute to each party good statements that were in fact not said, and denying other bad statements that were said that would otherwise delay reconciliation and make it difficult.
In marital life. At times, it may be necessary for the wife to lie to her husband or vice versa, each consuming from the other what would upset or repel them, causing problems and disputes between them. It is permissible for each of them to flatter the other to increase love, happiness, and beauty between them, even if it is false in essence. Marriage is worthy of one expending all means to fortify and preserve it.^[1200]

Impacts and Harms of Lying

Lying is a means to destroy individuals as well as whole nations.
It is a mirage which makes the far seem close and the close seem far.
Dishonesty does away with decency, beauty, and gravitas.
The liar is humiliated and degraded.
Nations that belied the Messengers met their destructive, emphatic decree.
It begets mischief and corruption for both religious and worldly matters.
It is a sign for the vileness of the self and its lowliness.
People belittle the liar and distance themselves from him.^[1201]

Forms of Lying^[1202]

Lying against Allah, exalted, and His Messenger. This is the greatest form of dishonesty.
Lying to the people.
Lying about the people.
The rulers’ lying to their subjects.
Lying to make the people laugh.
Lying to one’s children.
False testimony.
The salesman lying to sell his product.

Reasons for Falling into Lying

Seeking out benefit or deterring harm.
That one desires that his speech be fanciful and interesting, but finds that no honest talk fits that category, so lies. Anything is now fanciful and the interesting can even be miraculous.
That one intends, through his lying against a person, to satisfy his vengefulness against him. He makes up slander about him and defames him.
That the instigators of dishonesty are constantly around him until they are normal. Lying therefore becomes a habit, and the self naturally leans towards it.^[1203]

Proverbs and Poetry about Lying

“At the core shall the honest lie to you.” This is struck as a parable for the man known for his honesty, then lies at a time of need.^[1204]
A non-poetry adage goes: “The liar is a thief. The thief steals your wealth, and the liar steals your intellect.”^[1205]
The poet said:
“Man does not lie but out of desperation,

Bad habit, or lack of sound mannerisms.

Biting on a deceased dog’s body is better

Than man’s lying in seriousness or jest.”^[1206]

Laziness

The Meaning of Laziness

Kasal linguistically: is lethargy in what ought not have lethargy in it.^[1207]

Kasal technically: is lethargy and flagging in what ought to be upheld whilst having the ability to uphold it. It is the lack of resurgence to doing good.^[1208]

**The Difference between Laziness and Incapacity (*`Ajz***)

Laziness is leaving a thing despite being able to undertake it, whereas incapacity is a lack of ability to do so.^[1209]

Dispraise of Laziness in the Qur’an and Sunnah

Allah, honoured and majestic, says: “The hypocrites try to deceive Allah, but it is He who causes them to be deceived. When they stand up to pray, they do so sluggishly, showing off in front of people, and remember Allah only a little.” [al-Nisa’: 142].
Allah, exalted, says: “Believers, why, when it is said to you, ‘Go and fight in Allah’s way,’ do you feel weighed down to the ground?” [al-Tawbah: 38]. Meaning, you became lazy and preferred to rest and find comfort in the earth.^[1210]
Abu Hurayrah, Allah be pleased with him, narrates that the Messenger of Allah ﷺ said: “Satan puts three knots at the back of your heads when you go to sleep. On every knot he says: ‘The night is long, so stay asleep.’ When one wakes up and remembers Allah, one knot is undone; and when one performs ablution, the second knot is undone, and when one prays the third knot is undone. As a result, one gets up energetic with a good heart in the morning; otherwise one gets up lazy and with a mischievous heart.”^[1211]
Anas ibn Malik, Allah be pleased with him, narrated that the Messenger of Allah ﷺ used to say: “Allah, I seek refuge in You from incapacity, laziness, cowardice, weak old age, miserliness; and I seek refuge in You from the punishment of the grave, and from the trials of life and death.”^[1212]

Quotes of the Predecessors and Scholars on Dispraising Laziness

al-Khalwati said: “It is said that whoever’s laziness prolongs, his hope is lost.”^[1213]
Ibn al-Qayyim said: “When the night approaches, a battle takes place between sleep and wakefulness. Longing and fear stand at the forefront of the army led by wakefulness, while laziness and waning stand in the ranks of heedlessness. If the protagonist leads a truthful campaign, he will defeat the forces of waning and sleep. Victory and bounty are realised, and dawn does not break but the shares of good have been split, yet the sleeping have no idea.”^[1214]
`Abd al-`Aziz al-Salman said: “It has been said: ‘Laziness is the slide of profit, illness of all dealings, and the lowest of bought goods. If the self lies in the bed of laziness, the sleep of heedlessness overtakes it away from righteous action.’”^[1215]

Categories of Laziness^[1216]

A general laziness and lethargy in all acts of worship, disliking them and not wanting to engage in them. This is the state of the hypocrites. They are the most intense in their laziness, waning, and repulsion.
Laziness and waning in some acts of worship, accompanied by a lack of desire to engage in it but with no dislike of it. There may be a desire for it, but weak. This is the state of many a miscreant Muslim who is immersed in his base desires.
A general laziness and lethargy that has the body as its root cause, not the spirit. One has the desire for worship and loves to perform acts of obedience. He is saddened if he misses out on them. Nonetheless, he endures in his laziness and lethargy. Many nights may come and go in which he wished to stand in prayer, but he does not do this despite his awareness. This is the state of many Muslims afflicted by this condition. Among them are the righteous, while others are miscreants.
A passing sense of waning and laziness. It does not persist nor stays for too long. It does not result in sin nor takes one out of obedience. No one is free from this type of waning, despite them being different in their being affected by it. Its cause is usually temporary; like tiredness, being busy, sickness, or the like.

Harms of Laziness

Being too lazy to perform acts of worship and obedience, and being lethargic and heavy in performing them if performed.
Having a cruel, harsh heart that is no longer affected by the Qur’an or words of admonishment. Sins and disobedience envelop such a heart.
Having no sense of responsibility on one’s shoulders, taking the trust that Allah burdened one with lightly.
A lot of talk without any beneficial action to follow, setting the precedent for future generations.
Wasting time and not using it beneficially, prioritising the less-important over the more-important. Experiencing spiritual and temporal idleness, having no blessing in one’s time.
Not being well prepared to diligently adhere to a thing, running away from any and every serious venture out of fear that it will take out of his current lifestyle.

Reasons for Falling into Laziness

Hypocrisy will inevitably cause laziness in worship, as is elucidated in the aforementioned verses.
Delaying action: this is a chronic ailment and a killer malady, since saying, ‘Soon,’ is one of the forces of Satan.
Having a fully satiated belly.
Not saying words of remembrance, nor performing ritual ablution and prayer upon waking up.
Opening the mouth when yawning and not controlling it.
Faux reliance on Allah. Some hold the misconception that there is no need to act since the decree of Allah is passing over us regardless whether we act or not. This false reliance has led them to incapacity and laziness.
Staying up late into the night causes laziness in the day such that one is lethargic in performing obligatory acts of worship and upholding necessary rights, missing out on both worldly and religious benefit.^[1217]
Love of comfort and relaxation, favouring idleness.

Means to Desisting from Laziness

Seeking refuge in Allah as has reached us from the Prophet ﷺ: “Allah, I seek refuge in You from incapacity and laziness.”^[1218]
Being moderate. Moderation is a life motto, and the Ummah is characterised by it.
Rushing towards good deeds, racing towards them.
Befriending the serious, ambitious seekers.
Looking through the biographies of the tireless who realised the value of beneficial knowledge and righteous deeds, making efficient use of their time.^[1219]
Habitually exercising by walking in the day, moving around, or playing a sport, so that laziness never creeps in.^[1220]

Poetry about Laziness

Abu Bakr al-Khawarizmi said:

“Do not accompany the lazy in his state:

Many a decent man is corrupted by others.

The dull’s infection to the sharp is swift,

And coals are put out when placed in ash.”^[1221]

Ignobility

The Meaning of Ignobility

Lu’m linguistically: Ibn Durayd said: “Al’amu al-rajulu il’ama is said if one does that which results in the people viewing him as lowly. al-Mil’am is he who excuses the ignoble.”^[1222]

Lu’m technically: is avarice and having a lowly, degraded nature. Ignobility is the antonym of magnanimity and nobility.^[1223]

**The Difference between Ignobility and Miserliness (*Bukhl***)

The ignoble for the Arabs is the avaricious, lowly in nature and lineage. If a person is solely avaricious, he is miserly, and it is not said to him that he is ignoble. Every ignoble person is a miser, but not every miser is ignoble. The laity confuse the two and conflate them.^[1224]

Dispraise of Ignobility and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Coarse, and on top of all that, a zanim.” [al-Qalam: 13]. al-Mawardi said: “Has nine possible interpretations… the eighth is: that it refers to the obscene and ignoble person. This is the view of Ma`ammar.”^[1225]
Abu Hurayrah, Allah be pleased with him, narrates that the Prophet ﷺ said: “The believer is simple and magnanimous, while the wicked is deceitful and ignoble.”^[1226] al-Khattabi said: “… The wicked is he whose nature is deception and deviousness, having deep knowledge of evil. This is not a sign of his intellect, rather his slyness and lowliness.”^[1227]
Ubay ibn Ka`b said: “I heard Allah’s Messenger ﷺ saying: ‘… Allah’s mercy be upon us and Musa, had he not come early, he would have seen strange things… they then traversed till they reached a township of ignoble people.’”^[1228] al-Qurtubi said: “What is meant here is that they asked to be hosted, as hinted towards in His saying: ‘They [the townspeople] refused to host them,’ [al-Kahf: 77], so the townspeople were deservedly shamed and characterised by ignobility as described by our Prophet ﷺ.”^[1229]

Quotes of the Predecessors and Scholars on Dispraising Ignobility

Zayd ibn Aslam used to say: “Son of Adam, your Lord commanded you to be noble to enter the Garden, and he forbade you to be ignoble to enter the Fire.”^[1230]
al-Shafi`i said: “The son of Adam has been given a disposition of ignobility. He seeks closeness to the one who distances himself from him, and furthers himself from the one who seeks proximity to him.”^[1231]
Ibn al-Qayyim said: “Whoever does not know nor wishes to seek out the way to his Lord is the ignoble about whom Allah said: ‘Whoever Allah disgraces, none can honour.’ [al-Hajj: 18].”^[1232]

Impacts and Harms of Ignobility^[1233]

The lowly among people are the slowest to love and the quickest to make enemies.
The ignoble does not fulfil others’ needs out of religious duty and decent morality, rather he only does so to be lauded by the people.
The lowly are the most persistent in obeying their whimsical desires, and the most impatient in obedience to their Lord.
Following up people’s slip-ups and overlooking their good deeds.
Ignobility leads to obscenity, cursing, and profanity.
The ignoble lacks decency.
Ignobility leads one to the most malignant of greedy desires.

Forms of Ignobility^[1234]

Oppression to the closely related.
Cursing, having a profane tongue.
Miserliness.
Divulging secrets.
Gossiping, even if truthfully.
Inviting oneself to food gatherings without right.
Ingratitude to bounties.

Reasons for Falling into Ignobility ^[1235]

Accompanying the ignoble.
Envy, miserliness, lying, and backbiting.
Lack of bashfulness.
Betraying one another in dealings.
Obeying the devil and following whims and desires.

Means to Desisting from Ignobility

Accompanying the noble.^[1236]
Fulfilling others’ needs out of religiosity and decency.^[1237]

Ignobility in Proverbs and Poetry^[1238]

“More ignoble than Ibn Qarsa`” He is a man from Mina known for ignobility.
“More ignoble than Aslam.” This is Aslam ibn Zur`ah. He had asked the people of Khurasan for some asking which none of them obliged to. It then reached him that the Persians used to place dirhams in the mouths of their deceased. He dug up graves and took out the dirhams.
The poet said:
“I saw that the noble know the rights

Owed to others; denied by the ignoble.

If man is beneficent and magnanimous,

Then likewise shall be all of his deeds.

If you find him lowly and ignoble in nature,

Then as such you will find all his doings.”^[1239]

Cunning and Conspiracy

The Meaning of Cunning and Conspiracy

Makr linguistically: is plotting and trickery.^[1240]

Makr technically: is when one internally intends other than what he externally displays.^[1241]

Kayd linguistically: is malignancy and deviousness, and likewise mukayadah. Everything that is cured has had kayd done onto it.^[1242]

Kayd technically: is secretive harmful intent.^[1243]

**The Difference between Cunning, Conspiracy, Plots (Hiyal) and Treachery (Ghadr)^[1244]**

Cunning, like conspiring, is through thorough contemplation and thought, though conspiracy is even more intense than cunning in this sense. Plots may not be out of devious cunning, such as one plotting some good outcome for people. This is referred to as plotting even though it results in benefit. Devious cunning is never beneficial.

Cunning is preparing to harm another without his knowledge, regardless whether it is directly or indirectly. Plotting, however, cannot be indirect. Allah referred to what the disbelievers are warned of falling into as makr when He said: “Only the losers feel secure against Allah’s guile [makr].” [al-A`raf: 99]. This is so since the cunning prepares what is hateful to the one who is deceived without his realisation. Since this is in essence what they are warned against, it was referred to as cunning.

Treachery is breaching of pledges which ought to be faithfully upheld. Devious cunning may be instigated without any prior contractual obligations.

Dispraise of Cunning and Conspiracy in the Qur’an and Sunnah

Allah, exalted, says: “Behaving arrogantly in the land and plotting evil. But evil plotting only backfires on those who plot. Are they awaiting anything but the fate of those destroyed before? You will find no change in the way of Allah, nor will you find it diverted.” [Fatir: 43].
He, sanctified, says: “He [Ya`qub] said: ‘My son, tell your brothers nothing of this dream, or they may plot to harm you. Satan is man’s sworn enemy.’” [Yusuf: 5].
`A’ishah bint Sa`d ibn Abi Waqqas said: “I heard Sa`d, Allah be pleased with him, say: ‘Allah's Messenger ﷺ says: “He who intends to do harm to the people of Medina, Allah would efface him just as water dissolves salt.”’”^[1245] al-`Ayni said: “Whoever schemes against the people of Madinah Allah will destroy him like lead dissolves. He is not deserving of that punishment but that he has committed a great sin.”^[1246]

Quotes of the Predecessors and Scholars on Dispraising Cunning and Conspiracy

Muhammad ibn Ka`b al-Qurazi said: “There are three traits that, whoever possesses them, has them backfire against him: abuse, breaching [covenants], and cunning. He then recited: ‘Evil plotting engulfs naught but the plotters.’ [Fatir: 43]; ‘People, your abuse is but against yourselves.’ [Yusuf: 23]; ‘Anyone who breaks his pledge does so to his own detriment.’ [al-Fath: 10].”^[1247]
Ibn al-Qayyim said: “There is in the story of Yusuf elucidation to the fact that whoever schemes some unlawful conspiracy against another, Allah will surely conspire against him, and He will surely make a way out for the oppressed if he is patient over his conspirer’s scheming and was kindly subtle in his dealing with it.”^[1248]

Categories of Cunning^[1249]

Cunning may be praiseworthy or blameworthy. Its real nature is concealing other than what is displayed to acquire what is desired. Praiseworthy forms include His cunning, exalted, with those who are cunning as a recompense for their deeds and rewarding them like for like. He, exalted, says: “They schemed and so did Allah: He is the best of schemers.” [al-Anfal: 30]; “So they plotted a plot: and We plotted a plot, while they perceived not.” [al-Naml: 50]. Another example is one’s manner with a child who refuses to learn what benefits him. As for blameworthy manifestations of cunning – the most common among people – then it is when there is intent to harm the other.

Categories of Conspiracy^[1250]

Conspiring is also categorised into two:

Praiseworthy: which is plotting with good intent.

Blameworthy: which is scheming with evil intent.

Means to Being Safe from the Conspiring of the Conspirators

Patience and piety.
Concealing Allah’s bounties away from the eyes of the envious.
Supplicating to Allah with truthfulness and sincerity.
Relying upon Allah, exalted.

Adages, Proverbs, and Poetry about Cunning

“Be cunning when you are in chains!”^[1251]
“Many a plot is a disaster for its plotter.”
Taqiyy al-Din al-Hilali said:
“Cunning plotting backfires on its schemers;

The one who digs a well of treachery falls in it.

Many who dug a grave to bury another

Ended up dragged into that very hole.

Many who fathered an arrow to hunt another,

Had that same arrow fly into their bare necks.”

Breaching Covenants

The Meaning of Breaching Covenants

Naqd linguistically: N–q–d is a sound root which implies the nullifying and undoing of a thing.^[1252] One may say: naqada al-bina' wa al-habla wa al-`ahd to mean one breaks a building, rope, or covenant.^[1253]

Naqd technically: is destroying what was prepared and formulated, be it a building, piece of rope, or contract.^[1254]

`Ahd linguistically: is advice, security, vow, and trust. Through this definition it is said to the combatant who visits peacefully: dhu `ahd (owner of a covenant) and mu`ahad (contracted person).^[1255]

`Ahd technically: is preserving a thing and taking care of it over time. This is its origin. It then got used for the covenant that needs to be kept.^[1256]

**The Difference between a Covenant and a Promise (*Wa`d***)

A covenant may only be on behalf of two parties, and if it were solely from one, then it is a promise. Its opposite in that case would be breaching promise.^[1257]

**The Difference between Breaching and Betrayal (*Khiyanah***)

Betrayal implies a secret breaking of a covenant, whereas breaching may be openly or secretly. In this sense, breaching is more general in meaning. Treachery is synonymous to it. The antonym of betrayal is trustworthiness, and the anonymous of breaching is formulating (ibram).^[1258]

Dispraise of Breaching Covenants in the Qur’an and Sunnah

Allah, exalted, says: “Those who break their covenant with Allah after it has been confirmed.” [al-Baqarah: 27]. al-Sa`di said: “This encompasses the covenant they have with Him, as well as that between them and others of His slaves which He made incumbent and stringent upon them, obliging them to it.”^[1259]
The Messenger of Allah ﷺ: “Five have been ordained for five.” It was said: “Messenger of Allah, what five for five?” He said: “No people breach their covenants but that Allah gives authority to their enemies over them. They do not rule by other than what Allah commanded but that poverty becomes rife among them. Obscenity does not spread between them but that death also spreads. They do not cheat people in their due amounts but that they are prevented from agricultural growth and are trialled by droughts. They do not withhold legal charity but that rainfall is withheld from them.”^[1260]

Quotes of the Predecessors and Scholars on Dispraising Breaching Covenants

Ibn Hajar said: "The result of the Quraysh breaching their covenant with Khuza`ah, the allies of the Prophet ﷺ, was that the Muslims fought them till they took Makkah in conquest. They then needed to plead for security. After their honour and might, they became the pinnacle of impotence. This was until they entered Islam, despite many of them disliking that they do.^[1261]

Impacts and Harms of Breaching Covenants

Breaching one's covenant with Allah is disbelief.
Loss and defeat is the impending conclusion awaiting the one who nullified his covenant and breached his oath.
Incurring Allah's curse, Him making one's heart cruel, and stealing it from truth.
Being tempted to be hateful and aggressive to one another.
Committing a felony against the self.

Forms of Breaching Covenants

Breaching the covenant that Allah exhorted His creatures to uphold. Said covenant includes doing and saying what incurs His love and pleasure, leaving off that which displeased Him. Also, upkeeping what He ordained in His revealed Books and what His messengers, peace be upon them, delivered of exhortations. To breach this type of covenant is to not enact its tenants.
Breaching the covenant between one and the ruler, or his representative, over the Muslims without due legal cause. This includes enjoining what is right and forbidding what is evil, giving victory to Allah’s religion.
Breaching the covenant which the Wise Law-giver has passed onto non-combatant disbelievers without due legal cause. This includes non-Muslim citizens (ahl dhimmah), secured persons (musta’man), and contracted individuals (mu`ahad). He ﷺ said: “Indeed, whoever kills a contracted disbeliever that has a covenant from Allah and His Messenger ﷺ, then he has violated the covenant with Allah. He shall not smell the fragrance of the Garden; even though its fragrance can be sensed from the distance of seventy years’ travel.”^[1262]
Rulers and governors breaching the covenant of Allah by not establishing His Law and implementing His system.

Reasons for Falling into Breaching Covenants

Weak faith.
Forgetfulness.
Care for worldly benefit.
Extensively prolonged periods, as was the case with the people of Musa, peace be upon him.
The other party breaching it.
One fearing and exalting other than his Creator.

Means to Desisting from Breaching Covenants

Sincere, strong faith in Allah, sanctified and exalted.
Contemplating the evil individual and societal consequences of breaching covenants.
Loyalty and fidelity to oaths being a societal norm.
Reflecting over the Quranic verses that warned against breaching covenants.
Desisting from covetousness and greed for the worldly life.
Struggling against one’s ego and nurturing it to be adorned with loyalty.

Adages and Poetry about Breaching Covenants^[1263]

They say: “There is no good in he who breaches his covenant and withholds positive contribution.”
They say: “The victor through treachery is parched, and he who breaches oaths is hated and deserted.”
The poet said:
“The nullifier of oaths is lowly, breaching trusts,

Violating the sanctities of the Lord of Mercy.

You deliberately left loyalty and forbearance with us,

So we triumphed through this, we, Banu Marwan.

I wish that I were among them, in good livelihood,

Free of worry, hanging onto a rope of hope.

Every rebuke the nights shame me with,

I have incurred through my sword or tongue.”

Gossiping

The Meaning of Gossiping

Namimah linguistically: is temptation, adorning speech through lying. al-Nammam (gossiper, talebearer) is the tattler (qattat). It is said about a person that he qatta if he goes around gossiping. Nammam takes the morphological form implying excess and exaggeration in the verb.^[1264]

Namimah technically: is transferring talk from one person to another with the intent of corruption and evil. It is also said that it is exposing secrets, divulging what is disliked to be exposed.^[1265]

**The Difference between a Gossiper and a Tattler (*Qattat***)

They hold the same meaning. It is also said that the gossiper is he who is with some people talking, so gossips to them. The tattler is the one who lends them an ear without them realising, then gossips about what he hears.^[1266]

Dispraise of Gossiping and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Do not yield to any contemptible swearer, to any backbiter, slander-monger, or hinderer of good, to anyone who is sinful, aggressive, coarse, and on top of all that, an imposter.” [al-Qalam: 10 – 13].
Allah, exalted, says: “Woe to every fault-finder (humazah), badmouther.” [al-Humazah: 1]. Muqatil said: “Humazah is the talebearer (nammam), gossiping about and to the people.”^[1267]
Hudhayfah, Allah be pleased with him, said: “Allah’s Messenger ﷺ said: “No gossiper (nammam) will enter the Garden.”^[1268] In another narration, it’s “Tattler (Qattat).”^[1269]
Ibn Abbas, Allah be pleased with him, said: “The Prophet ﷺ happened to pass by two graves and said: ‘They [their occupants] are being tormented, but they are not tormented for a grievous sin. One of them carried tales and the other did not keep himself safe from being defiled by urine.’ He then called for a fresh twig and split it into two parts, and planted them on each grave and then said: ‘Perhaps, their punishment may be mitigated as long as these twigs remain fresh.’”^[1270]

Quotes of the Predecessors and Scholars on Dispraising Gossiping

A man said to `Umar ibn al-Khattab, Allah be pleased with him: “Commander of the Faithful, beware the killer of the three.” He said: “Woe to you, who is this killer?!” He said: “A man who comes to his chief with false statements, so the chief kills the one about whom the false claim was. This man has killed himself, his companion, and his chief.”^[1271]
al-Hasan said: “Whoever gossips to you, gossips about you.”^[1272]
It is said: “The talebearer’s work is more harmful than the devil’s. The devil whispers, and the talebearer confronts.”^[1273]
It is said: “Gossiping is a lowly trait. It implies a diseased soul, ignoble disposition that indulges in uncovering the concealed and exposing secrets.”^[1274]

Forms of Gossiping

Unlawful tale-bearing: this is negative, malicious talk which begets harm on others, usually by making mention of their private affairs and hidden faults.
Obligatory whistleblowing: it is when one informs another of some harm that may afflict him, so warns him of it.
Permissible gossiping: Ibn Kathir said about tale-bearing: “If it is for the sake of amiability among Muslims and is in the narration: ‘He is not a liar, the one who gossips for goodness.’^[1275] It may also be a form of separation and misinformation in the ranks of the disbelievers. This is praiseworthy as described in the Hadith 'War is deception.’^[1276]”^[1277]

Reasons for Falling into Gossiping

That one is raised in an environment where gossiping and tale-bearing is the norm, and so emulates what he observes and gets affected by his surroundings.
Maleficence to others, wishing evil for them. This is a malicious animus in the hearts of evil men.
Pretending to love the one about whom one speaks, gaining his love.
Delving into falsehood and curious, useless talk, with the excuse of relaxation.
Fulfilling societal bonds with others that are negative and come at the price of people’s honour.
Not punishing the tale-bearing tattler nor publicly rebuking him, rather liking this trend and engaging him in his sin.
Having too much free time, so one ends up filling it up by speaking ill of others.
Anger and vengeance against some person, wishing to ruin his reputation.
Following up on people’s private affairs.
Working for doubtful individuals or bodies.
The gossiper having weak faith, lack of fear of Allah, and heedlessness of the punishment, grave and the torment of the Fire.
His ignorance of the gossiper of the evil consequences he brings about to individuals and society.
Envy for others, and not wishing goodness upon them.

Impacts and Harms of Gossiping

Is a sure path to the Fire.
It gives firewood to the fire of animosity among those who love each other.
It harms, hurts, and begets opposition and repulsion.
It is a sign of its possessor’s bad ending, and it does away with a person’s glow.
It is a clear sign of debasement, cowardice, weakness, deceit, scheming, silver tongue, and being miscreant.
It removes all love, and distances one from every affectionate, caring, and brotherly relationship.
It is a shame upon the one who says it and the one who attentively receives it.
It incites one to spying and following up on others’ affairs.
It severs others’ provision and sustenance.
It cuts up and divides what may initially be a cohesive, united society.

Benefits of Desisting from Gossiping

The one who desists from tale-bearing is among the best of the Muslims. Abu Musa, Allah be pleased with him, said: “Messenger of Allah, which of the Muslims is best?’ He said: ‘He from whose tongue and hand the Muslims are safe.’^[1278]
Abandoning gossiping enters one into the Garden. Sahl ibn Sa`d said that the Messenger of Allah ﷺ said: “Whoever guarantees for me what is between his jaws and what is in between his thighs, I guarantee the Garden for him.”^[1279]

Curing Gossiping

Making the gossiper aware of the dangers of gossiping.
Appreciating the magnitude of this sin, that it's a major act of disobedience.
Preserving the tongue from gossiping and not following up on others’ privacies.
Conceptualising one’s evil in committing it, that hearts are repelled from one another therefrom.
Seeking proximity to Allah, sanctified and exalted, through abundant good deeds, prioritising His pleasure over that of the creation.
One appreciating that preserving his tongue from gossiping is a cause for his being admitted to the Garden.
Strengthening faith through beneficial knowledge and righteous action.
Not listening to the words of the gossiper which he has to share about others.
Raising children upon sound Islamic values, teachings, and etiquettes.
Embarrassing the tale-bearer by requesting that he instead mention the virtues of the one he is gossiping about.

Adages, Proverbs, and Poetry about Gossiping^[1280]

A proverb goes: “Tale-bearing is the begetter of enmity.”
In a non-poem adage, it is said: “Gossiping is a killer sword.”
Some writers said: “There is no more evil walker (mashin) than a scandal-monger (washin).”
Some sages said: “The courier is between two ugly stations: he is either truthful, in which case he has betrayed his trust, or he lies, in which case he has breached decency.”
A poet said:
“Move away from gossiping and avoid it

For gossiping wipes away all reward.

Gossiping’s brother incites all evil doing it,

Exposing secrets to every group and horde.

He kills himself unjustly, and other than it:

Nay! Gossiping is to the free but fraud.”^[1281]

Impotence

The Meaning of Impotence

Wahn linguistically: it is said: wahan al-`azm, yahinu wahna if one’s bones weaken.^[1282]

Wahn technically: is weakness in action. It is also described as physical and moral weakness.^[1283]

**The Difference between Impotence and Weakness (*Da`f***)

Weakness is the opposite of strength, and it is from the will of Allah, exalted, just as strength is. One may say: ‘Allah created him weak,’ or ‘Allah created him strong.’ Impotence is that one does as the weak does. One may say: wahana fi al-amr yahinu fa-huwa wahin to mean one does the doing of the weak in a matter.^[1284]

Dispraise of Impotence and its Prohibition in the Qur’an and Sunnah

Allah, exalted, says: “Many prophets have fought, with large bands of godly men alongside them who, in the face of their sufferings for Allah’s cause.” [Al `Imran: 146].
Allah, exalted, says: “Do not lose heart or despair – if you are true believers you have the upper hand.” [Al `Imran: 139].
Thawban, Allah be pleased with him, said: “Allah's Messenger ﷺ said: ‘Nations will soon summon one another to attack you just as people eating together invite one another to their dish.’ Someone asked: ‘Will that be because of our few numbers at that time?’ He replied: ‘No, you will be many then, but you will be scum and rubbish like that carried down by a torrent, and Allah will take fear of you from the breasts of your enemy and cast enervation into your hearts.’ Someone asked: ‘What is enervation, Messenger of Allah?’ He replied: ‘Love of the world and dislike of death.’”^[1285]

Causes of Impotence

Weak faith. It normalises enervation and contentment with humiliation.
Love of the worldly life and attachment to it. Having covetousness for and immersion in its pleasures.
Disliking death, clinging to whatever life there is, even if filled with denigration and shame.
Division and splitting up over petty differences is a great cause of impotence, weakness, and enervation in the heart of the Ummah.
Poor nurture and cultivation of moral values.
Despair of the bitter state the Ummah is currently experiencing, having no hope for its future. This kills one’s resolve, aspiration, and ambition.
Accompanying the deserting betrayers, and heeding the words of the doubtful and the despairing.

Harms of Impotence

It is one of the reasons for incurring Allah’s hatred as well as His Messenger’s.
It is a cause for the enemy’s empowerment over the Ummah and humiliating it, stealing its resources, and violating its sanctity.
Impotence does away with protective jealousy. It allows for people’s honour to be desecrated, the removal of their rights, and transgression against their inviolables and wealth.
A cause for the loss of the Ummah and its division, belittlement, and lack of awe.
It is a cause of the earth’s destruction, the corruption of land, and this as a result of the empowerment of tyrants.

Curing Impotence

Strengthening and increasing one’s faith. Faith is a flame which is set alight in one’s heart, dispelling enervation and incites its resolve.
Asceticism and renunciation of the worldly life, taking from it only that which a traveller would at a pitstop. This is a sure means to invigorate one’s strength.
Welcoming death, wholly accepting it if for the sake of the religion and its sanctity.
Not rushing victory and empowerment, being patient over calamities, and having certainty in Allah’s coming victory and His honouring His forces, empowering His allies.
Comparing the state of the believers with that of the disbelievers when calamities befall them. Whatever anguish befalls the believers, the like of it struck the disbelievers. The difference is that whilst the believer experiences physical pain, he is spiritually strong, having strong faith and a noble cause, awaiting the Garden in the next life. Allah, exalted, says : “You can hope to receive from Allah what they can never hope for.” [al-Nisa’: 104].
Certitude in the empowerment and elevation of the religion, facilitated for by Allah giving it and its people victory.

Impotence in Proverbs and Sayings

It is said: “Mix not your certitude with doubt such that your resolve is lost, nor let your taking action reside on doubt such that impotence enters you.”^[1286]
They say about the weak and impotent: “He has no might (budhm); no resolve (sayyur); no bite (ukl).” Meaning, he has no valuable opinion and no strength.^[1287]
“The head of the ignoble may bear impotence, but not blandishment.”^[1288]
Hopelessness and Despair

The Meaning of Hopelessness and Despair

Ya’s linguistically: is despair. It is the antonym of hope (raja’). It is the severance of wishful desire (amal).^[1289]

Ya’s technically: is no longer wishing for a thing.^[1290]

Qunut linguistically: is having to hope for good. It is described as the worst form of hopelessness. Qunut is the verbal noun.^[1291]

Qunut technically: is losing hope in mercy.^[1292]

**The Difference between Hopelessness and Disappointment (*Khaybah***)

Disappointment may only be followed by an initial wishful desire, as it is the lack of its fulfillment. Despair may be before or after wishing for a thing.^[1293]

Dispraise of Hopelessness and Despair in the Qur’an and Sunnah

Allah, exalted, says: “Say, ‘My slaves who have harmed yourselves by your own excess, do not despair of Allah’s mercy. Allah forgives all sins: He is truly the Most Forgiving, the Most Merciful.” [al-Zumar: 53].
He, exalted, also says: “Man never tires of praying for good. If touched with evil, he becomes desperate and hopeless.” [Fussilat: 49].
Ibn `Abbas, Allah be pleased with them both, said: “A man said: ‘Messenger of Allah, what are the major sins?’ He said: ‘Associating partners with Allah, hopelessness in Allah’s spirit, and despairing of Allah’s mercy.’”^[1294]

Quotes of the Predecessors and Scholars on Dispraising Hopelessness and Despair

`Ali ibn Abi Talib, Allah be pleased with him, said: “The one who has true understanding of religion (faqih) is he who does not make the people despair of Allah’s mercy, does not give them concession to disobey Him, and does not make them feel secure from his punishment.”^[1295]
Ibn Mas`ud, Allah be pleased with him, said: “Destruction lies in two: despair and vanity”^[1296]
Muhammad ibn Sirin said: “Being cast into destruction is through despairing in Allah’s mercy”^[1297]
Sufyan ibn `Uyaynah said: “Whosoever goes around making the people or himself lose hope of Allah has done wrong.”^[1298]

Impacts and Harms of Hopelessness and Despair^[1299]

It is a characteristic of the disbelievers: “Only disbelievers despair of Allah’s mercy.” [Yusuf: 87].
They are not from the traits of the believers.
They entail a form of belying Allah and His Messenger.
It entails poor etiquette with Allah, sanctified and exalted.
Continuing to sin and commit acts of disobedience.
A reason to be prohibited from Allah’s mercy.
A cause of a corrupt heart.

Forms of Hopelessness and Despair

Despair and hopelessness of Allah’s forgiveness.
From changing to the better.
From there ever being relief from calamities.
Despairing of Islam’s victory ever arriving, and that humiliation and weakness leaves the Muslims.
Having no hope in the penance of the sinful, calling others to desist from enjoining good and forbidding evil.

Causes of Hopelessness and Despair^[1300]

Being ignorant of Allah, sanctified and exalted.
Zealotry in having fear of Allah, sanctified and exalted.
Accompanying the despairing, hopeless, and those who call to their pessimism.
Relying on causes and means solely.
Being extreme in religion, never taking legal concessions.
Lack of patience, being hasty to see results.
Having little ambition, submitting to reality, and having no desire to change it.

Means to Desisting from Hopelessness and Despair^[1301]

Faith in Allah’s Name and Attributes.
Having good expectations of Allah, and hoping for His mercy.
Attaching one’s heart to Allah and having trust in Him.
That the slave is in a state between hope and fear.
Patience over calamities.
Supplication with certitude in Allah’s answer.

Stories of Hopelessness and Despair

The story of the prophet Ya`qub when he lost his son Yusuf, peace be upon them both, has many a great lesson in never giving up, having good expectations of Allah, patience over calamities, and hopefulness for His relief. Among the most profound moments of the story are:

When the terrible news of his son’s purported passing – a most distressing news for a father to receive – he did not lose his sense, and rather received Allah’s decree by seeking aid in Him over it. He was forbearing, reposed, and humble to Allah in supplicating that the calamity be uplifted: “He cried, ‘No! Your souls have prompted you to do wrong! But it is best to be patient: from Allah alone I seek help to bear what you are saying.’” [Yusuf: 18].
When the calamity was expanded, and he lost his second son, his patience increased and so did his hope in Allah’s relief. He said to his sons: “No! Your souls have prompted you to do wrong! But it is best to be patient: may Allah bring all of them back to me – He alone is the All Knowing, the All Wise.” [Yusuf: 83].
When he was rebuked for remembering Yusuf after many years, and that it was now wishful thinking for him to return, the likelihood of him ever coming back being very low, he replied with immense trust in Allah. He was certain in Allah’s promise in alleviating tribulation from His patient slaves, and that He answers the call of the desperate: “He said, ‘I plead my grief and sorrow before Allah. I have knowledge from Allah that you do not have.’” [Yusuf: 86].
He took the means to seek out Yusuf and his brother, saying to his sons: “My sons, go and seek news of Yusuf and his brother and do not despair of Allah’s mercy – only disbelievers despair of Allah’s mercy.” [Yusuf: 87].
The end result for the patient, hopeful, constantly content and never wrathful, was that “the bearer of glad tidings came” from the beloved, giving the news of an imminent reunion, he “cast it” – Yusuf’ shirt – “onto his face, so his eyesight returned”, and he was once again able to see. Hope was restored, the trial was uplifted, and the great reward for patience was realised: “Did I not tell you that I have knowledge from Allah that you do not have?” [Yusuf: 96].

Statements and Poetry about Hopelessness and Despair

Despair not nor lose hope, for the believer sins and repents, and Allah promised forgiveness for the pennant.
The slave is not always trialled to be punished, rather to be chosen and prepared.
Those before you who despaired had their years wasted, hearts corrupted, and lives made miserable; so beware.
It used to be said: “If the donkey of al-Khattab accepts Islam, then `Umar will.” Then, he became what we know him as, al-Faruq.
al-Fudayl ibn `Iyad turned from a thief and a brigand to an imam in religion and religiosity.
The poet said:
“Many a calamity which man is distressed from:

On its way is its relief from Allah and His kingdom.

It takes its form, firmly taut are its rings pulled round,

Then relieved, when it was thought it never be unbound.”^[1302]

References

al-Sihah, al-Jawhari (2/848); Mufradat al-Qur’an, al-Raghib (p. 880); Lisan al-`Arab, Ibn Manzur (8/4889-4891); al-Misbah al-Munir, al-Fayyumi (2/668).
Tahdhib al-Akhlaq, Miskawayh (p. 28).
Tahdhib al-Akhlaq, al-Jahiz (p. 22).
al-Furuq al-Lughawiyyah, al-`Askari (p. 147); Sharh al-Nawawi `ala Muslim (5/100).
Tafsir al-Zamakhshari (3/291).
Tafsir al-Baghawi (6/289).
Reported by al-Bukhari (6092) and the wording is his, as well as Muslim (899).
Shu`ab al-Iman, al-Bayhaqi (13/360).
Reported by al-Bayhaqi in Shu`ab al-Iman (1789). al-Bayhaqi said in al-Madkhal ila al-Sunan al-Kubra (2/153): “This is the authentic statement of `Umar. It is mentioned that it is narrated and raised to the level of the Prophet ﷺ, but this is weak.”
al-Adab al-Shar`iyyah, Ibn Muflih (2/433).
Fath al-Bari, Ibn Hajar (10/505).
al-Muwashsha, al-Washsha’ (p. 13).
Reported by al-Hakim in al-Mustadrak (4274), and he said: “Its chain is authentic.”
Reported by Ibn Abi Shaybah in his Musannaf (26997).
Reported by al-Bukhari (6830) and this is his wording, as well as Muslim (1691) from the narration of `Abdullah ibn `Abbad, Allah be pleased with them both.
Min A`lam Ahl al-Sunnah wa al-Jama`ah – `Abdullah ibn al-Mubarak, al-Zahrani (1/41).
Maqamat al-Zamakhshari (p. 179); Muhadarat al-Udaba’, al-Raghib (1/276).
Mawarid al-Zam’an, `Abd al-`Aziz al-Salman (4/82).
al-Mufradat, al-Raghib (p. 441).
Tafsir al-Mawardi (4/301).
al-Furuq al-Lughawiyyah, al-`Askari (p. 43); Tafsir al-Mawardi (4/301).
Tafsir al-Sa`di (p. 558).
Tafsir al-Mawardi (3/230).
Reported by al-Bazzar in al-Musnad (2642). al-Albani authenticated it in Silsilat al-Ahadith al-Sahihah (3559).
Reported by al-Bukhari (6921) and Muslim (120).
al-Taysir bi-Sharh al-Jami` al-Saghir, al-Manawi (2/754).
Reported by Ibn Abi Hatim in al-Tafsir (6/1862).
Reported by al-Tabari in al-Tafsir (17/68).
Majmu` Fatawa Ibn Taymiyyah (30/364-365).
al-Tadhkirah al-Hamduniyyah, Ibn Hamdun (1/275).
Shajarat al-Ma`arif wa al-Ahwal, al-`Izz ibn `Abd al-Salam (p. 223-252), with adaptation.
Amthal al-`Arab, al-Mufdil al-Dabbi (119), Jamharat al-Amthal, al-`Askari (p. 112, 197, 230).
al-Kashf wa al-Bayan, al-Tha`labi (10/167).
Lisan al-`Arab, Ibn Manzur (9/148)
al-Mufradat, al-Raghib (p. 407).
al-Mufradat, al-Raghib (p. 114); Lisan al-`Arab, Ibn Manzur (9/148).
Tafsir al-Qurtubi (10/247); al-Ta`rifat, al-Jurjani (p. 24); al-Klliyyat, al-Kafawi (p. 113).
al-Ta`rifat, al-Jurjani (p. 24).
Tafsir al-Qurtubi (10/147).
Reported by al-Nasa’i (2559) and Ibn Majah (3605) and this is his wording. Ibn Hajar graded it as sound in al-Amali al-Mutlaqah (32), and Ahmad Shakir authenticated it in his analysis of Musnad Ahmad (10/78).
Reported by al-Bukhari (1477) and Muslim (1715) and this is his wording.
al-Haytami mentioned it in al-Sawa`iq al-Muhriqah (1/298).
Reported by Ibn Abi Shaybah in al-Musannaf (24878).
Tafsir al-Qur’an, Abu Muzaffir al-Sam`ani (3/235).
Afat `ala al-Tariq, al-Sayyid Muhammad Nuh.
Reported by Abu Dawud (4833), al-Tirmidhi (2378), and Ahmad (8317) and this is his wording, from the narration of Abu Hurayrah, Allah be pleased with him. al-Tirmidhi said: “It is sound, strange.” al-Nawawi authenticated its chain in Riyad al-Salihin (177). Ibn Hajar graded it as sound in al-Amali al-Mutlaqah (151).
See: Lisan al-`Arab, Ibn Manzur (15/154).
al-Furuq al-Lughawiyyah, al-`Askari (p. 449); al-Kulliyyat, al-Kafawi (1/449).
Lisan al-`Arab, Ibn Manzur (2/12-13).
al-Furuq al-Lughawiyyah, al-`Askari (p. 450); Tafsir al-Qurtubi (5/381).
Reported by al-Bukhari (3509).
`Umadat al-Qari, al-`Ayni (16/80), with little adaptation.
Reported by Muslim (2589).
Reported by Ibn Abi al-Dunya in al-Samt (211). al-Busiri said in Ithaf al-Khiyarat al-Maharah (6/70): “Its chain is formed of the trustworthy, it is halted, and it has that which testifies to it.”
al-Tawbikh wa al-Tanbih, Abu al-Shaykh al-Asbahani (p. 96, 106).
Shu`ab al-Iman, al-Bayhaqi (9/122) number (6364).
See: Sharh Riyad al-Salihin, Ibn `Uthaymin (6/156).
Reported by al-Bukhari (755) and the wording is his, as well as Muslim (453).
Siyar A`lam al-Nubala’ (18/512), Tadhkirah al-Huffaz, al-Dhahabi (3/251-252).
Majma` al-Amthal, Abu alFadl al-Maydani (2/412).
Qut al-Qulub, Abu Talib al-Makki (2/326).
al-Sihah, al-Jawhari (6/2455); Maqayis al-Lughah, Ibn Faris (3/69).
Kitman al-Sirr wa Ifsha’uh fi al-Fiqh al-Islami, Sharif ibn Adwal (p. 20).
Maqayis al-Lughah, Ibn Faris (4/504); Mufradat al-Qur’an al-Karim, al-Raghib (1/404); al-Kulliyyat, al-Kafawi (p. 315).
al-Kulliyyat, al-Kafawi (p. 315).
Tafsir al-Tabari (7/252).
Mahasin al-Ta’wil, al-Qasimi (9/274).
Reported by Muslim (1437).
Reported by Abu Dawud (4868), al-Tirmidhi (1959), and Ahmad (14514). al-Tirmidhi graded it as sound, and so did al-Albani in Sahih Sunan al-Tirmidhi (1959).
al-Mahasin wa al-Addad, al-Jahiz (p. 46).
`Uyun al-Akhbar, Ibn Qutaybah (1/98); al-`Iqd al-Farid, Ibn `Abd Rabbih (1/62).
al-Adab al-Shar`iyyah, Ibn Muflih (2/174-275).
al-Ru’yat al-Islamiyyah li-Ba`d al-Mumarasat al-Tibbiyyah, a group of researchers (p. 99-101), with adaptation.
Reported by Muslim in the introduction to the chapter The Chapter of Prohibitting from Mentioning Everything That is Heard.
Reported by al-Tirmidhi (2317) and Ibn Majah (3976) from the narration of Abu Hurayrah, Allah be pleased with him. al-Tirmidhi said: “It is strange. We are not aware of it from the narrations of Umm Salamah, from Abu Hurayrah, from the Prophet ﷺ except from this way.” al-Nawawi graded it as sound in al-Adhkar (502), and al-Albani authenticated it in Sahih Sunan al-Tirmidhi (2317).
Reported by Muslim (2590) from the narration of Abu Hurayrah, Allah be pleased with him.
Reported by Abu Dawud (4868), al-Tirmidhi (1959), and Ahmad (14514) from the narration of Jabir ibn `Abdillah, Allah be pleased with them both. al-Tirmidhi graded it as sound, and so did al-Albani in Sahih Sunan al-Tirmidhi (1959).
Adab al-Dunya wa al-Din, al-Mawardi (p. 306).
al-Amthal, Ibn Salam (p. 58).
Adab al-Dunya wa al-Din, al-Mawardi (p. 306-307).
Ghidha’ al-Albab fi Sharh Manzumat al-Aab, al-Safarini (1/117).
al-Hayawan, al-Jahiz (5/101); Adab al-Din wa al-Dunya, al-Mawardi (p. 307).
al-Sihah, al-Jawhari (5/2045); Lisan al-`Arab, Ibn Manzur (12/590); al-Misbah al-Munir, al-Fayyumi (2/623).
al-Furuq al-Lughawiyyah, al-`Askari (p. 77); Nadrat al-Na`im, a number of authors (9/4007).
al-Furuq al-Lughawiyyah, al-`Askari (p. 34, 77).
Tafsir al-Sa`di (p. 89).
Reported by al-Bukhari (3560) and the wording is his, as well as Muslim (2327).
Mirqat al-Mafatih, `Ali al-Qari (9/3716).
Reported by Ahmad (17524), Ibn Hibban (5726) and the wording is his, and al-Tabarani (17/365) (1001). al-Albani authenticated it in Sahih al-Jami` (9179).
al-Tadhkirah al-Hamduniyyah (2/138).
Madarij al-Salikin, Ibn al-Qayyim (2/303).
Adab al-Dunya wa al-Din, al-Mawardi (1/320).
Jami` al-Masa’il, Ibn Taymiyyah (1/170).
Jamharat al-Amthal, al-`Askari (p. 494); Majma` al-Amthal, al-Maydani (1/421); Mu`jam al-Lughat al-`Arabiyyat al-Mu`asirah, Ahmad Mukhtar (1/309).
Adab al-Dunya wa al-Din, al-Mawardi (p. 203).
al-Mufradat, al-Raghib (1/109); Mukhtar al-Sihah, al-Razi (1/73); al-Mu`jam al-Wasit (1/41-42).
Fath al-Bari, Ibn Hajar (10/457).
al-Sihah, al-Jawhari (1/378).
Sharh al-Nawawi `ala Sahih Muslim (16/222).
Tafsir al-Tabari (9/282).
Tafsir al-Sa`di (p. 158).
Reported by al-Bukhari (6369) and this is his wording, as well as Muslim (2706).
Reported by Muslim (2578).
al-Adab al-Shar`iyah, Ibn Muflih (3/310).
The previous source (3/299).
Adab al-Dunya wa al-Din, al-Mawardi (p. 224).
al-Tafsir al-Munir, al-Zuhayli (4/180).
Mukhtasar Minhaj al-Qasidin (p. 265).
Fayd al-Qadir, al-Manawi (5/496).
Miftah Dar al-Sa`adah, Ibn al-Qayyim (p. 113-114).
`Idat al-Sabirin, Ibn al-Qayyim (6/22).
Majma` al-Amthal, al-Maydani (1/120).
The previous source (1/114).
Adab al-Dunya wa al-Din, al-Mawardi (p. 224).
The previous source (p. 185).
al-Mukhassas, Ibn Sidah (4/84); al-Misbah al-Munir, al-Fayyumi (1/56).
al-Tawqif `ala Muimmat al-Ta`rif, al-Manawi (p. 81).
al-Sihah, al-Jawhari (6/2247); Maqayis al-Lughah, Ibn Faris (5/173).
al-Kuliyyat, al-Kafawi (p. 1408).
al-Furuq al-Lughawiyyah, al-`Askari (p. 8, 104, 451).
Reported by al-Bukhari (6064), as well as Muslim (2563).
Reported by al-Tirmidhi (2510) and Ahmad (1412). al-Tirmidhi said: “They differed in its narrations.” al-Mundhari graded its chain as good in al-Targhib wa al-Tarhib (4/31) and likewise al-Haytami in Jami` al-Zawa’id (8/33). al-Albani graded it as sound in Sahih Sunan al-Tirmidhi (2510).
Tanbih al-Ghafilin, al-Samarqandi (p. 521).
al-Jawab al-Kafi, Ibn al-Qayim (p. 192).
Ihya’ `Ulum al-Din, al-Ghazali (2/157).
Tashil al-Nazar, al-Mawardi (p. 26).
al-Adab al-Saghir, Ibn al-Muqaffa` (p. 38); al-Tamthil wa al-Hadarah, al-Tha`alibi (p. 444); al-Mustatraf fi Kulli Fann Mustazraf, al-Abshihi (p. 37).
al-Sihr al-Halal fi al-Hikam wa al-Amthal, al-Hashimi (p. 68 ).
See: Tahdhib al-Lughah, al-Azhari (10/242); Lian al-`Arab, Ibn Manzur (6/38); Taj al-`Arus; al-Zabidi (15/499).
al-Tafsir al-Munir, al-Zuhayli (26/247).
al-Furuq al-Lughawiyyah, al-`Askari (p. 118); Tanbih al-Ghafilin, Ibn al-Nahhas (p. 45-46).
Reported by al-Bukhari (6064) and Muslim (2563).
Reported by Abu Dawud (4880) and Ahmad (19776). al-`Iraqi deemed its chain good in Takhrij al-Ihya’ (3/175). al-Albani said in Sahih Sunan Abi Dawud (4880): “It is sound, authentic.”
Reported by al-Tha`labi in al-Kashf wa al-Bayan (9/83).
Jami` al-Bayan, al-Tabari (22/304).
al-Tahrir wa al-Tanwir, Muhammad al-Tahir ibn `Ashur (26/253-254).
`Uqubat al-I`dam, Muhammad ibn Sa`d al-Ghamidi (p. 469).
Rawdat al-`Uqala’, Ibn Hibban al-Busti (p. 128).
al-`Ayn, al-Farahidi (1/327); Tahdhib al-Lughah, al-Azhari (2/48).
Nadrat al-Na`im, a group of authors (9/4209).
Tafsir Ruh al-Bayan, Isma`il Haqqi (10/29).
Reported by al-Bukhari (69) and Muslim (1734).
Reported by al-Bukhari (225) and Muslim (273).
al-Durr al-Manthur, al-Suyuti (2/113).
Tafsir Ibn Abi Hatim (2/552).
Fath al-Bari, Ibn Hajar (1/117).
Reported by al-Bukhari (2287) and Muslim (1564).
Mawarid al-Zam’an li-Durus al-Zaman, `Abd al-`Aziz al-Salman (3/48).
al-Sihah, al-Jawhari (2/833); Maqayis al-Lughah, Ibn Faris (5/459); Lisan al-`Arab, Ibn Manzur (5/227).
Nadrat al-Na`im (9/4297).
Reported by al-Bukhari (702) and Muslim (466).
Sharh Riyad al-Salihin, Ibn `Uthaymin (3/617).
Reported by al-Bukhari (3038) and Muslim (1733).
Jami` Bayan al-`Ilm wa Fadlih, Ibn `Abd al-Barr (1468).
Mawarid al-Zam’an li-Durus al-Zaman, al-Salman (2/17).
The previous source (5/566).
Ihya’ `Ulum al-Din, al-Ghazali (2/169); Sayd al-Khatir, Ibn al-Jawzi (p. 350); Ajnihat al-Makr al-Thalathah, Habankah al-Maydani (p. 46-47); al-Diya’ al-Lami` min al-Khutab al-Jawami`, al-`Utaymin (2/215); al-Akhlaq al-Fadilah Qawa`id wa Muntalaqat Iktisabiha, al-Ruhayli (p. 160).
Lisan al-`Arab, Ibn Manzur (13/83).
Tahdhib al-Akhlaq, Ibn Maskawayh (p. 23).
Reported by Abu Dawud (2511) and Ahmad (8010). al-Albani authenticated it in Sahih Sunan Abi Dawud. Ahmad Shakir also authenticated it in his analysis of Musnad Ahmad (15/164).
`Idat al-Sabirin, Ibn al-Qayyim (p. 275).
al-Nuwayri mentioned it in Nihayat al-Arab (3/318).
Reported by al-Waqidi in al-Maghazi (p. 884) and Ibn `Asakir in Tarikh Dimashq (16/273).
Bada’i` al-Fawa’id, Ibn al-Qayyim (2/433).
Summarised from the book Tahdhib al-Akhlaq by Ibn Maskawayh (p.170-171).
Mashari` al-Ashwaq ila Masari` al-A`shaq, Ibn al-Nahhas (2/954), with adaptation.
al-Amthal, Ibn Salam (p. 316, 318).
Diwan al-Mutanabbi (p. 411).
Mujmal al-Lughah, Ibn Faris (1/179); Lisan al-`Arab, Ibn Manzur (11/105).
al-Mufradat, al-Raghib al-Asfahani (p. 189).
Lisan al-`Arab, Ibn Manzur (15/278); al-Misbah al-Munir, al-Fayyumi (2/569).
al-Ta`rifat al-I`tiqadiyyah, Sa`d Al `Abd al-Latif (p. 265).
Manahij al-Jadal fi al-Qur’an al-Karim, Zahid al-Alma`i (p. 25).
al-Furuq al-Lughawiyyah, al-`Askari (p. 158-159); al-Misbah al-Munir, al-Fayyumi (2/569).
`Umdat al-Qari, al-`Ayni (18/114).
Reported by al-Tirmidhi (3253), Ibn Majah (48), and Ahmad (22164). al-Tirmidhi said: “It is sound, authentic.” al-Albani authenticated it in Sahih al-Jami` (5633).
Reported by al-Bukhari (2458) and Muslim (2668).
Sharh Sahih al-Bukhari, Ibn Battal (8/259).
Jami` al-Usul, Ibn al-Athir (2/753) (1262).
al-Zuhd, Ahmad ibn Hanbal (p. 269).
Ihya’ `Ulum al-Din, al-Ghazali (3/117).
Akhlaq al-`Ulama’, al-Ajurri (p. 58).
Makarim al-Akhlaq, al-Khara’iti (p. 295); al-Amthal al-Muwalladah, al-Khawarizmi (p. 123); al-Adab al-Shar`iyyah, Ibn Muflih (1/18).
al-Bayan wa al-Tabyin, al-Jahiz (1/58).
Tahdhib al-Lughah, al-Azhari (1/221); al-Sihah, al-Jawhari (3/1196); Maqayis al-Lughah, Ibn Faris (1/453).
al-Furuq al-Lughawiyyah, al-`Askari (p. 200); al-Mufradat, al-Raghib (p. 194 – 195).
al-Dhari`ah ila Makarim al-Shari`ah, al-Raghib (p. 234); al-Ruh, Ibn al-Qayyim (p. 250).
Reported by al-Bukhari (3464) and the wording is his, as well as Muslim (113).
Adab al-Dunya wa al-Din, al-Mawardi (p. 288).
`Idat al-Sabirin, Ibn al-Qayyim (p. 99).
Adab al-Dunya wa al-Din, al-Mawardi (p. 289).
See: al-Sabr wa al-Thawab, Ibn Abi al-Dunya (p. 129).
Fayd al-Qadir, al-Manawi (1/330).
Adab al-Dunya wa al-Din, al-Mawardi (p. 298).
Zad al-Ma`ad, Ibn al-Qayyim (4/192), with adaptation.
Jamharat al-Amthal, al-`Askari (2/364).
Jamharat al-Amthal, al-`Askari (2/318).
Sayd al-Afkar, al-Qadi al-Mahdi (1/147).
Maqayis al-Lughah, Ibn Faris (1/465); al-Nihayah fi Gharib al-Hadith wa al-Athar, Ibn al-Athir (1/280, 281); Lisan al-`Arab, Ibn Manzur (14/147).
al-Tawqif `ala Muhimmat al-Ta`rif, al-Manawi (p. 128).
Reported by al-Bukhari (4387) and Muslim (51).
Reported by Ibn Majah (4184), Ibn Hibban (5704), and al-Tabarani in al-Mu`jam al-Awsat (5055). al-Bukhari said in al-`Ilal al-Kabir (315): “it is well-memorised.” al-Hakim authenticated it in al-Mustadrak (1/118) and said: “It is so according to the conditions of the Two Sheikhs.” Likewise did al-Albani in Sahih Sunan Ibn Majah (4184).
Reported by al-Khatib al-Baghdadi in al-Faqih wa al-Mutafaqqih (1/383) on the authority of Ibn Abi Uways.
Reported by Abu Nu`aym in Hilyat al-Awliya’ (7/47).
Reported by al-Bayhaqi in Shu`ab al-Iman (7/42) (9380).
Mentioned by al-Raghib al-Asfahani in Muhadarat al-Udaba’ wa Muhawarat al-Shu`ara’ wa al-Bulagha’ (2/411).
`Idat al-Sabirin, Ibn al-Qayyim (1/50).
al-Akhlaq wa al-Siyar fi Mudawat al-Nufus, Ibn Hazm (p. 26-27).
Tanbih al-Ghafilin, al-Samarqandi (p. 371); Ghurar al-Khasa’is al-Wadihah, al-Watwat (p. 42); Majma` al-Hikam wa al-Amthal, Ahmad Qabish (p. 7).
al-Qamus al-Muhit, al-Fayruzabadi (p. 277).
al-Ta`rifat, al-Jurjani (p. 87).
Reported by al-Bukhari (6065) and Muslim (2558).
Reported by al-Dinawri in al-Mujalasah wa Jawahir al-`Ilm (3/50) and Ibn `Asakir in Tarikh Dimashq (59/200).
Ihya’ `Ulum al-Din, al-Ghazali (3/189).
al-`Iqd al-Farid, Ibn `Abd Rabbih (2/170).
Bada’i` al-Fawa’id, Ibn al-Qayyim (2/237), with adaptation.
Ihya’ `Ulum al-Din, al-Ghazali (3/192), with adaptation.
Adab al-Dunya wa al-Din, al-Mawardi (1/273-274), with adaptation.
Ihya’ `Ulum al-Din, al-Ghazali (3/192-194), with adaptation.
See: Adab al-Dunya wa al-Din, al-Mawardi (1/269-270); Ihya’ `Ulum al-Din, al-Ghazali (3/196-199); al-Tibyan fi Aqsam al-Qur'an, Ibn al-Qayyim (415).
Bada’i` al-Fawa’id, Ibn al-Qayyim (238-245), with adaptation.
Tafsir Ibn Kathir (1/231).
al-Muharrar al-Wajiz (3/469).
al-Lubab fi `Ulum al-Kitab (3/501).
al-Nukat wa al-`Uyun (3/9).
al-`Iqd al-Farid, Ibn `Abd Rabbih (2/171).
al-Tartushi, Siraj al-Muluk (p. 58).
Ruh al-Bayan, Isma`il Haqqi (2/51).
Mawarid al-Zam’an li-Durus al-Zaman, `Abd al-`Aziz al-Salman (3/48).
al-Sihah, al-Jawhari (2/466); Lisan al-`Arab, Ibn Manzur (3/154).
al-Ta`rifat, al-Jurjani (p. 91).
Tahdhib al-Akhlaq, al-Jahiz (p. 33).
al-Ruh, Ibn al-Qayyim (p. 251).
Reported by Ibn Majah (4216) and this is his wording, as well as al-Bayhaqi in Shu`ab al-Iman (6604). al-Mundhari authenticated its chain in al-Targhib wa al-Tarhib (4/33), and likewise al-Busiri in Zawa’id Ibn Majah (2/325), al-`Iraqi in Takhrij al-Ihya’ (3/18), and al-Albani in Sahih Sunan Ibn Majah (4216).
Reported by Ibn Sa`d in al-Tabaqat al-Kubra (3/557) and Ibn Abi al-Dunya in al-Samt (95).
al-Zawajir `an Iqtiraf al-Kaba’ir (1/83).
Rawdat al-`Uqala’ (p. 134).
See: Ihya’ `Ulum al-Din, al-Ghazali (3/181).
Ihya’ `Ulum al-Din, al-Ghazali (3/181).
al-Akhlaq al-Islamiyyah, `Abd al-Rahman al-Maydani (1/723).
al-Mustatraf, al-Abhishi (p. 37).
al-Mustatraf, al-Abhishi (p. 221).
Lisan al-`Arab, Ibn Manzur (2/141).
Tahdhib al-Akhlaq, al-Jahiz (p. 33).
Reported by Abu Dawud (4790), al-Tirmidhi (1964), and Ahmad (9170) from the narration of Abu Hurayrah, Allah be pleased with him.
Reported similarly by Ibn Abi al-Dunya in Dhamm al-Dunya (427).
Tadhkirat al-Sami` wa al-Mutakallim, Ibn Jama`ah al-Kinani (p. 34).
al-Dhari`ah ila Makarim al-Shari`ah, al-Raghib (p. 87).
Reported by Ahmad (23077) and Ibn Abi Shaybah in al-Musannaf (37790).
Majma` al-Amthal, al-Maydani (1/283).
al-Sihah, al-Jawhari (1/165); Lisan al-`Arab, Ibn Manzur (8/63).
Ighathat al-LahfanLahafan, Ibn al-Qayyim (1/340).
al-Furuq al-Lughawiyyah, al-`Askari (p. 258, 383).
Reported by Abu Dawud (4790), al-Tirmidhi (1964), and Ahmad (9170) from the narration of Abu Hurayrah, Allah be pleased with him.
Reported hung by al-Bukhari in the command form before the narration with number (6964). Ibn Hajar said in Taghliq al-Ta`liq (5/264): “Waki` said in his Musannaf: ‘Sufyan ibn `Uyaynah narrated this from Ayyub.’”
Reported hung by al-Bukhari in the command form before the narration with number (2142).
Reported by al-Bukhari (3030) and Muslim (1739).
al-Amthal, Ibn Salam (1/12); Taj al-`Arus, al-Zabidi (9/27).
al-`Iqd al-Farid, Ibn `Abd Rabbih (7/119).
al-Sihah, al-Jawhari (1/165).
al-Sadaqah wa al-Sadiq, Abu Hiyyan al-Tawhidi (p. 198).
Tahdhib al-Lughah, al-Azhari (7/140); al-Sihah, al-Jawhari (4/1683); Lisan al-`Arab, Ibn Manzur (11/202).
al-Mufradat, al-Raghib (p. 277); Fath al-Qadir, al-Shawkani (1/451) and (4/85).
Reproted by Muslim (2564).
Reported by al-Bukhari (3641) and Muslim (1037).
al-Bayan wa al-Tabyin, al-Jahiz (2/199).
Tashil al-Nazar, al-Mawardi (p. 14).
Miftah Dar al-Sa`adah, Ibn al-Qayyim (1/132).
Majma` al-Amthal, al-Maydani (1/61)
Al-Tadhkirah al-Hamduniyyah, Ibn Hamdun (7/144)
Sayd al-Afkar, al-Qadi Husayn al-Mahdi (2/136).
al-Mufradat, al-Raghib (p. 305); Lisan al-`Arab, Ibn Manzur (13/144).
Tahdhib al-Akhlaq, al-Jahiz (31); Mura`at al-Mafatih, al-Mubarakfuri (8/229).
al-Furuq al-Luhawiyyah, al-`Askari (p. 228); al-Mufradat, al-Raghib (p. 305).
Reported by al-Bukhari (34) and the wording is his, as well as Muslim (58).
Makarim al-Akhlaq, al-Khara’iti (71, 72, 155).
1-6 are from Nadrat al-Na`im by a group of authors (10/4479).
Akhlaq al-Munafiqin, Ya`qub al-Maliji (p. 84), with adaptation.
al-Akhlaq al-Islamiyyah, `Abd al-Rahman al-Maydani (1/614).
Nihayat al-Arab fi Funun al-Adab, al-Nuwayri (3/364).
al-Alfaz al-Mukhtalifah fi al-Ma`ani al-Mu’talafah, Ibn Malik al-Ta’i (1/125).
al-Furuq al-Lughawiyyah, al-`Askari (p. 251).; Tafsir Ibn `Ashur (9/119).
al-Furuq al-Lughawiyyah, al-`Askari (p. 248-251).
Reported by Ahmad (16958) and the wording is his, as well as al-Tabarani (2/58) (1280). al-Hakim authenticated it according to the conditions of the Two Sheikhs in al-Mustadrak (4/477). al-Haythami said in Majma` al-Zawa’id (6/17): “Its transmitters are those of the authentic narrations.” al-Albani said in Tahdhr al-Sajid (158): “It is according to the conditions of Muslim, and it has a supporting testifying evidence according to the conditions of Muslim also.”
al-Mufradat, al-Raghib (p. 330).
Ma`ani al-Akhbar, al-Kalabadhi (1/136).
al-`Iqd al-Farid, Ibn `Abd Rabbih (3/32). The meaning of the proverb is: “This is a humiliation that I would not have accepted had I been backed up.” See: Majma` al-Amthal, al-Maydani (1/280).
al-`Ud al-Hindi, al-Saqqaf (1/416).
Tahdhib al-Lughah, al-Azhari (7/77); Lisan al-`Arab, Ibn Manzur (4/352).
Ihya’ `Ulum al-Din, al-Ghazali (p. 192); al-Tawqif `ala Muhimmat al-Ta`arif, al-Manawi (p. 192).
Taj al-`Arus, al-Zabidi (1/509), with minor adaptation.
al-Fatawa al-Kubra, Ibn Taymiyyah (6/22).
al-Furuq al-Lughawiyyah, al-`Askari (p. 50, 275, 493).
Reported by Abu Dawud (4875) and al-Tirmidhi (2502). Ibn Daqiq al-`Id in al-Iqtirah (118) and al-Albani in Sahih Sunan Abi Dawud (4875).
Reported by Ahmad (3991) and Ibn Hibban (7069). al-Haytam said in Majma` al-Zawa’id (9/292): “Its narrators are those of the authentic.” Ahmad Shakir authenticated it in his analysis of al-Musnad (6/39). al-Albani also authenticated it in Silasilat al-Ahadith al-Sahihah (2750) through its many routes.
Reported by Ibn Abi Shaybah in al-Musannaf (35704) and Ibn `Asakir in Tarih Dimashq (33/170) and this is his wording.
Reported by Ibn Abi Shaybah in al-Musannaf (26057).
Tafsir al-Qurtubi (16/328).
Ghidha’ al-Albab, al-Safarini (p. 134).
Understood from al-Akhlaq al-Islamiyyah by `Abd al-Rahman al-Maydani (2/223).
Understood from al-Akhlaq al-Islamiyyah by `Abd al-Rahman al-Maydani (2/223).
al-Sihah, al-Jawhari (6/2234-2235).
Tahdhib al-Akhlaq, al-Jahiz (p. 29).
al-Sihah, al-Jawhari (4/1464-1465).
al-Nihayah, Ibn al-Athir (1/442).
al-Furuq al-Lughawiyyah, al-`Askari (p. 278); Tashil al-Nazar, al-Mawardi (p. 5), al-Kulliyyat, al-Kafawi (p. 1021).
Reported by Abu Dawud (2197) and al-Bayhaqi (15338). Ibn Hajar authenticated its chain in Fath al-Bari (9/275). al-Albani authenticated it in Sahih Sunan Abi Dawud (2197).
Reported by Ibn Hibban in Rawdat al-Uqala’ (p. 118).
Majma` al-Amthal, al-Nisapuri (2/459).
See: Rawdat al-`Uqala’, Ibn Hibban (p. 123).
Miftah Dar al-Sa`adah, Ibn al-Qayyim (1/164).
Rawdat al-`Uqala’, Ibn Hibban (p. 202).
Rawdat al-`Uqala’, Ibn Hibban (p. 119), with minor adaptation.
al-Amthal Ibn Salam (p.125).
`Idat al-Sabirin, Ibn al-Qayyim (p. 95).
Sayd al-Afkar, al-Qadi al-Mahdi (1/60).
Lisan al-`Arab, Ibn Manzur (1/95-96), with minor adaptation.
The previous source (13/273).
Adab al-Dunya wa al-Din, al-Mawardi (1/186); Tafsir Ibn Kathir (7/377).
Qut al-Qulub, Abu Talib al-Makki (2/371); al-Ruh, Ibn al-Qayyim (1/237-238), with adaptation.
Reported by al-Bukhari (5143) and Muslim (2563).
See: Ihya’ `Ulum al-Din, al-Ghazali (2/177); Rabi` al-Abrar wa Nusus al-Akhyar, al-Zamakhshari (3/257); `Umdat al-Qari, al-`Ayni (23/232).
Zad al-Ma`ad fi Hady Khayr al-`Ibad, Ibn al-Qayyim (3/211).
Rawdat al-`Uqala’, Ibn Hiban al-Busti (1/100); Qut al-Qulub, Abu Talib al-Makki (2/371); Ihya’ `Ulum al-Din, Abu Hamid al-Ghazali (2/119); Zahirat al-Ghuluw fi al-Din fi al-`Asr al-Hadith, Muhammad `Abd al-Hakim (1/201-202).
Zad al-Ma`ad fi Hady Khayr al-`Ibad, Ibn al-Qayyim (3/206-211).
al-`Uzlah, al-Khattabi (p. 31).
al-Sihah, al-Jawhari (1/366).
al-Mufradat, al-Raghib (1/552).
al-Tahrir wa al-Tanwir, Ibn `Ashur (8/299).
Tafsir al-Razi (3/215).
Reported by al-Bukhari (6347) and Muslim (2707) and the wording is his.
Bariqah Mahmudiyyah, Abu Sa`id al-Khadimi (3/365).
al-Adab al-Shar`iyyah, Ibn Muflih (1/341).
Madarij al-Salikin, Ibn al-Qayyim (1/177).
Bariqah Mahmudiyyah, al-Khadimi (3/378).
Tuhfat al-Dhakirin, al-Shawkani (p. 443).
See: Akhlaq al-Munafiqin, Ya`qub al-Maliji (p. 76).
al-Sirah al-Halabiyyah, `Ali ibn Ibrahim al-Halabi (2/549).
al-Mustaqsa fi Amthal al-`Arab, al-Zamakhshari (1/327).
The previous source.
al-Amthal, Ibn Salam (1/29).
Kitab al-`Ayn, al-Khalil (2/27).
al-Mufradat, al-Raghib (); al-Tawqif `ala Muimmat al-Ta`arif, al-Manawi (p. 228).
al-Furuq al-Lughawiyyah, al-`Askari (p. 73, 248).
Tafsir al-Qur’an al-`Azim, Ibn Abi Hatim (1/97).
Bayan al-Ma`ani, al-`Ani (1/304).
Reported by al-Tirmidhi (2376) and Ahmad (15794). al-Tirmidhi said: “It is sound, authentic.” It is authenticated by al-Albani in Sahih Sunan al-Tirmidhi (2376).
Mirqat al-Mafatih Sharh Mishkat al-Masabih, al-Qari (8/3304).
Reported by al-Nasa’i (3138) and Ahmad (22692). al-Shawkani authenticated it in al-Fath al-Rabbani (12/6233), and al-Albani graded it as sound in Sahih Sunan al-Nasa’i (3138).
Reported by Ibn al-Mubarak in al-Zuhd (1/354), Waki` in al-Zuhd (p. 426), and Ahmad in al-Zuhd (p. 97).
al-Mustatraf, al-Abhishi (p. 83).
Mirqat al-Mafatih Sharh Mishkat al-Masabih, al-Qari (8/3304).
al-Zahir fi Ma`ani Kalimat al-Nas, al-Anbari (2/216).
al-Qana`ah wa al-Ta`affuf, Ibn Abi al-Dunya (p. 79).
Bayan al-Ma`ani, `Abd al-Qadir al-`Ani (4/466).
al-Misbah al-Munir, al-Fayyumi (p. 146).
al-Mufradat, al-Raghib (p. 537); al-Ta`rifat, al-Jurjani (p. 186).
al-Furuq al-Lughawiyah, al-`Askari (p. 385, 557).
Reported by Muslim (2577).
Reported by Muslim (2578).
al-`Iqd al-Farid, Ibn `Abd Rabbih (1/30).
Reported by Ibn Abi al-Dunya in al-`Uqubat (269) and al-Tabari in his Tafsir (17/231).
al-`Iqd al-Farid, Ibn `Abd Rabbih (1/31).
Reported by al-Bukhari (2449) from the narration of Abu Hurayrah, Allah be pleased with him.
Reported by al-Bukhari (3198) and Muslim (1610) and this is his wording.
Diwan Abi al-`Atahiyah (p. 398)
Lisan al-`Arab, Ibn Manzur (1/582); Taj al-`Arus, al-Zabidi (3/318).
al-Ta`rifat, by al-Jurjani (p. 147).
Ihya’ `Ulum al-Din, al-Ghazali (3/371).
al-Ri`ayah li-Huquq Allah, al-Muhasibi (p. 343-344); Ihya’ `Ulum al-Din, al-Ghazali (3/341); Taj al-`Arus, al-Zabidi (3/318).
Reported by al-Bukhari (5789) and Muslim (2088).
Reported by al-Bazzar as is in al-Targhib wa al-Tarhib by al-Mundhari (3/358) and al-Qadda`i in Musnad al-Shihab (1447).
Reported by Abu Na`im in Hilyat al-Awliya’ (1/37).
Reported by Ibn `Abd al-Barr in Jami` Bayan al-`Ilm wa Fadlih (1/568) (960).
Siyar A`lam al-Nubala’, al-Dhahabi (8/408).
al-Ri`ayah fi Huquq Allah, al-Muhasibi (p. 337).
al-Bahr al-Ra’iq fi al-Zuhd wa al-Raqa’iq, Ahmad Farid (p. 153), with adaptation.
al-Bahr al-Zakhkhar al-Jami` li-Madhahib `Ulama’ al-Amsar, Ibn al-Murtada (6/491).
Adab al-Dunya wa al-Din, al-Mawardi (p. 239); Madarij al-Salikin, Ibn al-Qayyim (1/192); Afat `ala al-Tariq, Sayyid Muhammad Nuh (1/118-121).
Rasa’il Ibn Hazm (1/387).
al-Adab al-Saghir wa al-Adab al-Kabir, Ibn al-Muqaffa` (p. 35).
al-Basa’ir wa al-Dhakha’ir, Abu Hayyan (1/200).
al-Tamthil wa al-Muhadarah, al-Tha`alabi (p. 444).
al-Jami` li-Ahkam al-Qur’an, al-Qurtubi (19/246).
al-Sihah, al-Jawhari (6/2421); Lisan al-`Arab, Ibn Manzur (15/31).
Fath al-Qadir, al-Shawkani (2/64).
al-Furuq al-Lughawiyyah, al-`Askari (p. 16); al-Mufradat, al-Raghib (p. 64); Sharh Hadith Labbayk, Ibn Rajab (p. 103).
Reported by al-Bukhari (6401) and Muslim (2165).
al-Qamus al-Muhit, al-Fayruzabadi (p. 600).
Reported by Muslim (140).
Reported by `Abd al-Razza in al-Musannaf (8/67).
Reported by Abu Na`im in Hilyat al-Awliya’ (9/123); al-Bayhaqi in al-Madkhal ila al-Sunnan al-Kubra (1/415).
al-Tadhkirah al-Hamduniyyah, Ibn Hamdun (3/177).
Jamharat al-Amthal, al-`Askari (2/66).
Rabi` al-Abrar, al-Zamakhshari (3/311).
Yatimat al-Dahr, al-Tha`alabi (1/438).
Taj al-`Arus, al-Zabidi (13/203).
al-Tawqif `ala Muhimmat al-Ta`arif, al-Manawi (p. 250).
al-Furuq al-Lughawiyyah, al-`Askari (p. 508-509).
Reported by al-Bukhari (2459) and the wording is his, as well as Muslim (58).
Reported by al-Tabari in al-Tafsir (17/43).
Tawq al-Hamamah, Ibn Hazm (p. 253).
al-Mustatraf, al-Abhishi (p. 216).
Hiwar al-Hadarat, Musa Ibrahim al-Ibrahim (p. 193-193) citing from Ibn Hisham’s Sirah, with adaptation.
Muhadarat al-Udaba’ wa Muhawarat al-Shu`ara’, al-Raghib (1/351); Nihayat al-Arab fi Funun al-Adab, al-Nuwayri (3/364).
Tarikh al-Tabari (6/459).
al-Nihayah, Ibn al-Ahir (3/369); Lisan al-`Arab, Ibn Manzur (6/323); Taj al-`Arus, al-Zabidi (17/289-290).
al-Dhakhirah wa al-Qarafi (5/172); al-Zawajir, al-Haytami (1/396).
al-Nukat wa al-`Uyun (5/507).
Tafsir al-Maraghi (5/70).
Reported by Muslim (102).
Reported by al-Bukhari (7150) and Muslim (142), and this is his wording.
al-Dhari`ah ila Makarim al-Shari`ah, al-Raghib (p. 211).
Reported by Ibn Sa`d in al-Tabaqat al-Kubra – Mutammim al-Sahabah (p.803) and al-Tabarani (2/359) (2510).
al-Zawajir (1/400).
Reported by Ibn `Asakir in Tarikh Dimashq (70/253).
Maqayis al-Lughah, Ibn Faris (4/428); Lisan al-`Arab, Ibn Manzur (1/648); Taj al-`Arus, Murtada al-Zabidi (3/485).
Jami` al-`Ulum wa al-Hikam, Ibn Rajab (1/396).
al-Furuq al-Lughawiyyah, al-`Askari (p. 16); al-Mufradat, al-Raghib (p. 64); Sharh Hadith Labbayk, Ibn Rajab (p. 103).
Reported by al-Bukhari (6116).
Reported by al-Bukhari (6115) and the wording is his, as well as Muslim (2610).
Jami` al-`Ulum wa al-Hikam, Ibn Rajab (1/373, 368).
Mukhtasar Minhaj al-Sadiqin, Ibn Qudamah (p. 232).
al-Zawajir, Ibn Hajar al-Haytami (1/95), with adaptation.
Reported by al-Tabarani (22/155) (414) and al-Bayhaqi in Shu`ab al-Iman (1362). Ibn Hibban said in al-Thiqat (2/145): “One cannot have a restful heart with its chain of transmission.” al-`Iraqi said in Takhrij al-Ihya’ (2/442) and al-Haythami in Majma` al-Zawa’id (8/276): “Its chain has unnamed persons.” al-Albani severely weakened it in Mukhtasar al-Shama’il (6).
Reported by al-Bukhari (4642).
Jami` al-`Ulum wa al-Hikam, Ibn Rajab (1/366).
al-Dhari`ah ila Makarim al-Shari`ah, Ibn Rajab (1/366).
Mukhtasar Minhaj al-Qasidin, Ibn Qudamah (p. 233).
Reported by al-Bukhari (6116).
Zad al-Ma`ad, Ibn al-Qayyim (2/463).
Rawdat al-`Uqala’ wa Nuzhat al-Fudala’, al-Busti (p. 139).
Maqayis al-Lughah, Ibn Faris (4/403).
al-Sihah, al-Jawhari (1/196); Fath al-Bari, Ibn Hajar (10/469).
Tafsir al-Qurtubi (16/335); al-Dhakhirah, al-Qarafi (p. 241); Tathir al-`Ibah min Danas al-Ghibah, Ibn Hajar al-Haytami (p. 45).
Tafsir Muqatil ibn Sulayman (4/837).
Reported by Abu Dawud (4875) and al-Tirmidhi (2502), Ibn Daqiq al-`Id in al-Iqtirah (118) and al-Albani in Sahih Sunan Abi Dawud (4875).
al-Targhib wa al-Tarhib, al-Mundhari (3/329).
al-Mujalasah wa Jawahir al-`Ilm, al-Dinawri (6/86).
al-`Iqd al-Farid, Ibn `Abd Rabbih al-Andalusi (2/335-336), with adaptation.
Riyad al-Salihin, al-Nawawi (2/182), with adaptation.
al-Akhlaq al-Islamiyyah wa Ususuha, `Abd al-Rahman Habankah al-Maydani (p. 231).
al-Mujalasah wa Jawahir al-`Ilm, al-Dinawri (4/194).
Rawdat al-`Uqala’ wa Nuzhat al-Fudala’, al-Busti (p. 127).
See: Lisan al-`Arab Ibn Manzur (5/43); Taj al-`Arus, al-Zabidi (13/293).
See: al-Futur al-Mazahir al-Asbab al-`Ilaj, Nasir al-`Umar (p. 22).
Ghara’ib al-Qur’an, al-Nisapuri (5/9).
al-Kashshaf, al-Zamakhshari (3/65).
Reported by al-Bukhari (6368) and the wording is his, as well as Muslim (589).
Mentioned by al-Ghazali in Ihya’ `Ulum al-Din (3/160).
Reported by `Abd al-Razzaq in al-Musannaf (4223), Ibn Abi Shaybah in al-Musannaf (35708), and al-Tabarani (9/110) (8554), and the wording is his. al-Haythami said in Majma` al-Zawa’id (2/263): “Its transmitters are those of authentic narrations.”
Jami` al-`Ulum wa al-Hikam, Ibn Rajab (2/341).
See: al-Futur, Nasir al-`Umar (p. 24).
al-Futur, Nasir al-`Umar (p. 39).
Ihya’ `Ulum al-Din al-Ghazali (3/169).
al-Futur, Nasir al-`Umar (p. 37).
The previous source (p. 71).
al-Sihah, al-Jawhari (2/34).
al-Nihayah, Ibn al-Athir (3/413).
al-Furuq al-Lughawiyyah, al-`Askari (p. 397).
Reported by al-Bukhari (6094) and Muslim (2607), and the wording is his.
Reported by `Abd ibn Humayd in al-Musnad (1358), al-Bazzar as is in Majma` al-Zawa’id (10/187), Abu Nu`aym in Hilyat al-Awliya’ (2/34), and al-Diya’ in al-Ahadith al-Mukhtarah (1700). al-Busiri authenticated its chain according to the conditions of Muslim in Ithaf al-Khiyarat al-Maharah (6/440), likewise al-Albani in Silsilat al-Ahadith al-Sahihah (1810), and al-Wadi`i in al-Sahih al-Musnad (97).
al-Tamthil wa al-Muhadarah, al-Tha`alabi (p. 30).
Reported by al-Bukhari (6308) and the wording is his, as well as Muslim (2744).
al-Basa’ir wa al-Dhakha’ir, al-Tawhidi (9/132).
Nathr al-Durr fi al-Muhadarat, al-Abi (4/136); al-Tadhkirah al-Hamduniyyah, Ibn Hamdun (1/62).
al-Tadhkirah al-Hamduniyyah, Ibn Hamdun (1/203).
Ta`liq min Amali Ibn Durayd, Ibn Durayd al-Azdi (p. 136).
Mukhtar al-Sihah, al-Razi (p. 243).
Lisan al-`Arab, Ibn Manzur (6/325).
al-Tawqif `ala Muhimmat al-Ta`rif, al-Manawi (p. 257).
al-Kulliyyat, al-Kafawi (p. 243).
Mufid al-`Ulum wa Mubid al-Humum, al-Khawarizmi (p. 225); al-Furuq al-Lughawiyyah, al-`Askari (p. 367).
Reported by al-Tirmidhi (1977) and Ibn Hibban (192). al-Tirmidhi said: “It is sound, strange.” al-Hakim authenticated according to the conditions of the Two Sheikhs in al-Mustadrak (1/57). al-`Iraqi authenticated its chain in Takhrij al-Ihya’ (p. 1010).
Abu Dawud reported it from various paths (4799) and al-Tirmidhi (20-2), and the wording is his. al-Tirmidhi said: “It is sound, authentic.” al-Albani authenticated it in Sahih Sunan al-Tirmidhi (2002).
al-Samt, Ibn Abi al-Dunya (p. 89, 185).
Adab al-Dunya wa al-Din, al-Mawardi (p. 284).
al-Dhari`ah ila Makarim al-Shari`ah, al-Raghib (p. 284); Afat al-Lisan, Ibrahim al-Mashukhi (p. 108 – 109).
al-Hilm, Ibn Abi al-Dunya (p. 73).
Lisan al-`Arab, Ibn Manzur (15/10).
The previous source.
The previous source (7/449).
Fath al-Qadir, al-Shawkani (1/451).
al-`Ayn, al-Khalil (8/153).
al-Qamus al-Muhit, al-Fayruzabadi (p. 697).
al-Furuq al-Lughawiyyah, al-`Askari (p. 429); Tilbat al-Talabah, al-Nasafi (3/316); Zad al-Masir, Ibn al-Jawzi (p. 340); Tafsir al-Razi (9/407); Tafsir Ibn `Abd al-Salam, `Izz al-Din ibn `Abd al-Salam (p. 697); al-Ruh, Ibn al-Qayyim (1/241).
Taysir al-Karim al-Rahman fi Tafsir Kalam al-Mannan, al-Sa`di (p. 55).
Reported by al-Bukhari (3302) and Muslim (51).
Reported by al-Bukhari (6657) and Muslim (2853).
Kutub wa Rasa’il Ibn `Uthaymin, Majalis Shahr Ramadan [Ramadan Sittings] (p. 155).
al-Zuhd wa Sifat al-Zahidin, Ibn al-A`rabi (1/47).
Hilyat al-Awliya’, Abu Nu`aym (10/168).
al-Fawa’id, Ibn al-Qayyim (1/97).
Adapted from: al-Adhkar, al-Nawawi (1/280); Min Sifat al-Da`iyah Mura`at Ahwal al-Mukhatabin, Fadl Ilahi (p. 180).
See: Ihya’ `Ulum al-Din, al-Ghazali (4/484); Fayd al-Qadir, al-Manawi (1/122) and (4/482).
Fayd al-Qadir, al-Manawi (1/122).
See: Shifa’ al-`Alil, Ibn al-Qayyim (1/106).
See: Ihya’ `Ulum al-Din, Abu Hamidal-Ghazali; `Umdat al-Qari, al-`Ayni (15/274); Fayd al-Qadir, al-Manawi (5/417); Bariqah Mahmudiyyah, Abu Sa`d al-Khadimi (4/97).
Shu`ab al-Iman, al-Bayhaqi (7/19).
al-Tamhid, Ibn `Abd al-Barr (12/222).
Hilyat al-Bashar fi Tarikh al-Qarn al-Thalith `Ashar, `Abd al-Razzaq al-Baytar (p. 1291).
al-Misbah al-Munir, al-Fayyumi (2/523).
Tahdhib al-Akhlaq, al-Jahiz (p. 32).
al-Furuq al-Lughawiyyah, al-`Askari (p. 154-155, 445).
Reported by Muslim (91).
Reported by al-Bukhari (4918) and Muslim (2853).
Reported by Ibn Abi Shaybah in al-Musannaf (34461) and Abu Dawud in al-Zuhd (p. 85). Ibn Hajar authenticated its chain halted in al-Amali al-Mutlaqah (88).
Ihya’ `Ulum al-Din, al-Ghazali (3/338).
The previous source (3/339).
al-Zawajir, al-Haytami (1/118).
Afat `ala al-Tariq, Sayyid Muhammad Nuh (1/175), with adaptation.
Ihya’ `Ulum al-Din, al-Ghazali, with adaptation (3/353).
The previous source(3/347).
al-Tamthil wa al-Hadarah, al-Tha`alabi (p. 444-445).
Mu`jam al-Udaba’, Yaqut al-Hamawi (2/518).
Lisan al-`Arab, Ibn Manzur (1/704), with adaptation.
al-Furuq al-Lughawiyyah, al-`Askari (p. 449-450).
Tafsir al-Sa`di (p. 775).
Reported by al-Bukhari (33) and Muslim (59).
Adab al-Dunya wa al-Din, al-Mawardi (1/263).
Reported by Abu Nu`aym in al-Hilyah (1/138).
`Uyun al-Akhbar, Ibn Qutaybah (2/31).
al-Fawa’id, Ibn al-Qayyim (p. 135).
al-Ra’id Durus fi al-Tarbiyah wa al-Da`wah, Mazin al-Farih (3/264).
Nadrat al-Na`im, a group of researchers (11/5430).
Sharh Riyad al-Salihin, Ibn `Uthaymin (6/156-158) with adaptation; al-Kadhib Mazahiruh `Ilajuh, Muhammad al-Hamd.
Adab al-Dunya wa al-Din, al-Mawardi (p. 264).
Jamharat al-Amthal, al-`Askari (2/35).
Adab al-Dunya wa al-Din, al-Mawardi (p. 261).
al-Mustatraf, al-Abhishi (p. 258).
al-`Ayn, al-Khalil (5/310); Tahdhib al-Lughah, al-Azhari (10/37); Lisan al-`Arab, Ibn Manzur (11/587).
Zad al-Masir fi `Ilm al-Tafsir, Ibn al-Jawzi (1/489); Fayd al-Qadir, al-Manawi (2/154).
Fath al-Bari, Ibn Hajar (6/36).
Tafsir al-Sa`di (1/337).
Reported by al-Bukhari (1142).
Reported by al-Bukhari (2823) and Muslim (2706).
Ruh al-Bayan (3/448).
Bada’i` al-Fawa’id , Ibn al-Qayyim (3/232).
Mawarid al-Zam’an li-Durus al-Zaman, `Abd al-`Aziz al-Salman (3/35).
These categories are from al-Futur by Dr. Nasir al-`Umar (p. 23-26), with abridgement.
Ikmal al-Mu`lim, al-Qadi `Iyad (2/612).
Reported by al-Bukhari (2823) and Muslim (2706) from the narration of Anas ibn Malik, Allah be pleased with him.
Mawarid al-Zam’an li-Durus al-Zaman, `Abd al-`Aziz al-Salman (3/34).
Maw`izat al-Mu’minin, Jamal al-Din al-Qasimi (1/185).
Ruh al-Bayan, Isma`il Haqqi al-Khalwati (3/449).
al-Sihah, al-Jawhari (5/2025); Lisan al-`Arab, Ibn Manzur (12/530).
See: al-Misbah al-Munir, al-Fayyumi (2/560).
al-Zahir, Abu Bakr al-Anbari (2/58).
Tafsir al-Mawardi (6/64).
Reported by Abu Dawud (4790), al-Tirmidhi (1964), and Ahmad (9170). al-Shawkani verified its transmitters in al-Fath al-Rabbanii (11/5507), and al-Albani graded the narration as authentic in Sahih Sunan Abi Dawud (4790).
Ma`alim al-Sunan, al-Khattabi (4/108).
A long narration reported by Muslim (2380).
al-Mufham, al-Qurtubi (6/207).
Reported by Abu Bakr al-Dinawri in al-Mujalasah wa Jawahir al-`Ilm (7/44).
al-Zuhd al-Kabir, al-Bayhaqi (p. 105).
Tariq al-Hijratayn, Ibn al-Qayyim (p. 177).
al-Mujalasah wa Jawahir al-`Ilm, Ahmad ibn Marwan al-Dinawri (4/452); Rawdat al-`Uqala’, Ibn Hibban (p. 174, 249); Adab al-Dunya wa al-Din, al-Mawardi (p. 193); Ihya’ `Ulum al-Din, al-Ghazali (2/231) and (3/121); `Idat al-Sabirin, Ibn al-Qayyim (p. 52-53).
Adab al-Katib, Ibn Qutaybah (p. 30); al-`Iqd al-Farid, Ibn `Abd Rabbih (7/227); Adab al-Dunya wa al-Din, al-Mawardi (p. 194); Ihya’ `Ulum al-Din, al-Ghazali (3/132, 157).
Rawdat al-`Uqala’, Ibn Hibban (p. 58, 73); `Idat al-Sabirin, Ibn al-Qayyim (p. 52-53); Sayd al-Afkar, al-Qadi Husayn al-Mahdi (1/604).
Sayd al-Afkar, al-Qadi Husayn al-Mahdi (1/609).
Rawdat al-`Uqala’, Ibn Hibban (p. 249).
al-Mustaqsa, al-Zamakshari (1/298).
Sayd al-Afkar, al-Qadi Husayn al-Mahdi (1/604).
al-Sihah, al-Jawhari (2/819).
Mu`jam Maqalid al-`Ulum, al-Suyuti (p. 207).
al-Sihah, al-Jawhari (2/533); Lisan al-`Arab, Ibn Manzur (3/383).
al-Ta`rifat, al-Jurjani (p. 227).
al-Furuq al-Lughawiyyah, al-`Askari (p. 259-260, 509).
al-Bukhari (1877) and Muslim (1387).
`Umdat al-Qari, al-`Ayni (10/241).
Dhamm al-Baghy, Ibn Abi al-Dunya (1/88).
Ighathat al-Lahfan, Ibn al-Qayyim (2/119).
al-Dhari`ah ila Makarim al-Shari`ah, al-Raghib (p. 255); Ighathat al-Lahfan, Ibn al-Qayyim (1/388).
Ighathat al-Lahfan, Ibn al-Qayyim (2/119).
al-Amthal, Ibn Salam (p. 102).
Maqayis al-Lughah, Ibn Faris (5/470).
al-Sihah Taj al-Lughah, al-Jawhari (3/1110).
Tafsir al-Qurtubi (1/246).
al-Sihah Taj al-Lughah, al-Jawhari (2/515); al-Misbah al-Munir, al-Fayyumi (2/435).
al-Ta`rifat, al-Jurjani (p. 159).
Bariqah Mahmudiyyah, al-Khadimi (2/281).
Nadrat al-Na`im, a group of researchers (11/5633).
Taysir al-Karim al-Rahman fi Tafsir Kalam al-Mannan (p. 47).
Reported by al-Tabarani (11/45) (10992). Graded as sound by al-Albani in Sahih al-Jami` (3240).
Fath al-Bari, Ibn Hajar (7/285).
Reported by al-Tirmidhi (1403) and Ibn Majah (2687).
Nihayat al-Arab fi Funun al-Adab, al-Nuwayri (3/364).
al-Nihayah, Ibn al-Athir (5/256); al-Misbah al-Munir, al-Fayyumi (2/626).
Ihya’ `Ulum al-Din, al-Ghazali (3/156); Lisan al-`Arab, Ibn Manzur (12/592).
al-Targhib wa al-Tarhib, al-Mundhari (4/839).
Tafsir Muqatil ibn Sulayman (4/839).
Reported by Muslim (105).
Reported by al-Bukhari (6057) and Muslim (105).
Reported by al-Bukhari (6052) and Muslim (292).
Reported by al-Khara’iti in Masawi` al-Akhlaq (p. 107); al-Bayhaqi in al-Sunan al-Kubra (8/289) (16677).
Ihya’ `Ulum al-Din, al-Ghazali (3/156).
al-Zawajir, Ibn Hajar al-Haytami (2/571).
Bariqah Mahmudiyyah, Abu Sa`id al-Khadami (3/193).
Reported in meaning by al-Bukhari (2692) and Muslim (2605) from the narration of Umm Kulthum bint `Uqbah, Allah be pleased with her.
Reported by al-Bukhari (3030) and Muslim (1739) from the narration of Jabir ibn `Abdillah, Allah be pleased with them both.
Tafsir Ibn Kathir (1/371).
Reported by al-Bukhari (11) and Muslim (42).
Reported by al-Bukhari (6474).
Maqayis al-Lughah, Ibn Faris (1/93); Adab al-Dunya wa al-Din, al-Mawardi (p. 268).
Mawarid al-Zam'an, `Abd al-`Aziz al-Salman (5/10).
Tahdhib al-Lughah, al-Azhari (2/377); al-Sihah, al-Jawhari (2/297); Maqayis al-Lughah, Ibn Faris (6/149); Lisan al-`Arab, Ibn Manzur (13/453).
Basa’ir dhawi al-Tamyiz, al-Fayruzabadi (1/1617).
al-Furuq al-Lughawiyyah, al-`Askari (p. 321).
Reported by Abu Dawud (4297) and the wording is his, as well as Ahmad (22397).
al-Tadhkirah al-Hamduniyyah, Ibn Hamdun (1/380).
al-Amthal, Ibn Salam (1/21).
al-Tamthil wa al-Hadarah, al-Tha`alabi (1/62).
Jamharat al-Lughah, Ibn Durayd (1/238) with minor adaptation; Lisan al-`Arab, Ibn Manzur (6/259-260); al-Qamus al-Muhit, al-Fayruzabadi (1/582).
Mu`jam al-Furuq al-Lughawiyyah, al-`Askari (436).
See: Lisan al-`Arab, Ibn Manzur (7/386).
al-Tawqif `ala Muhimmat al-Ta`arif, al-Manawi (p. 275).
See: al-Furuq al-Lughawiyyah, al-`Askari (p. 436); al-Nukat wa al-`Uyun, al-Mawardi (1/422).
Reported by al-Bazzar as is in Kashf al-Sitar (106). al-`Iraqi graded it as sound in Takhrij al-Ihya’ (p. 1352) and al-Albani in Silsilat al-Ahadith al-Sahihah (2051).
Reported by al-Darimi (305) and Abu Dawud in al-Zuhd (p. 115).
al-Zawajir, al-Haytami (1/121).
Tafsir al-Baghawi (1/217).
Tafsir Ibn Abi Hatim (7/2268) no. (12406).
Tafsir al-Baghawi (1/217) (3/579); Tafsir Ibn `Atiyyah (4/338); Tafsir al-Qurtubi (5/160); Madarij al-Salikin, Ibn al-Qayyim (1/133); Salah al-Ummah fi `Uluww al-Himmah, Sayyid al-`Affani (5/673).
Tafsir al-Razi (17/322-323); Madarij al-Salikin, Ibn al-Qayyim (2/371); Tafsir Ibn `Adil (11/471); Fayd al-Qadir, al-Manawi (2/296); al-Himmah al-`Aliyah, Muhammad ibn Ibrahim al-Hamd (1/50).
Sifat Allah `Azz wa Jall al-Waridah fi al-Kitab wa al-Sunnah, `Alawi al-Saqqaf (1/36); al-Himmah al-`Aliyah, Muhammad Muhammad (1/50).
Tafsir Ibn Kathir (8/432-433).

Poise

Poise

The Meaning of Poise

The Difference between Poise, Adulation (Tawqir) and Tranquility (Sakinah)[680]

Commandments of Being Poised and Encouragement towards it in the Qur’an and Sunnah

Quotes of the Predecessors and Scholars on Praising Poise

Benefits of Poise

Means to Acquiring Poise

Barriers to Acquiring Poise

Examples of Poise from the Life of the Prophets, Companions, and Predecessors

Adages, Proverbs, and Poetry in Poise[693]

The Meaning of Maleficence

The Difference between Maleficence and Harm (Madarrah)[697]

Dispraise of Maleficence and Warning against it in the Qur’an and Sunnah

Quotes of the Predecessors and Scholars on Maleficence

Forms of Maleficence and its Categories

Impact of Maleficence and its Harms[707]

Reasons for Falling into Maleficence with Others

Reasons for Falling into Maleficence with Oneself

Means to Desisting from Maleficence

Maleficence in Proverbs and Poetry[708]

The Meaning of Extravagance and Wastefulness

The Difference between Extravagance (Israf) and Wastefulness (Tabdhir)

Dispraise of Extravagance and Wastefulness in the Qur’an and Sunnah

Quotes of the Predecessors and Scholars on Dispraising Extravagance and Wastefulness

Forms of Extravagance and its Manifestations

Harms of Extravagance and Wastefulness

Means to Desisting from Extravagance and Wastefulness

Reasons for Extravagance and Wastefulness

The Meaning of Calumny

The Difference between Slander (Buhtan) and Fabrication (Zur)

Dispraise of Calumny and Slander in the Qur’an and Sunnah

Quotes of the Predecessors and Scholars on Dispraising Calumny and Slander

Types of Calumny and Slander

Negative Consequences of Calumny and Slander

Reasons for Falling into Calumny and Slander

Stories of Calumny and Slander

Calumny and Slander in Proverbs and Poetry[736]

The Meaning of Divulging Secrets

Dispraise of Endearment and its Prohibition in the Qur’an and Sunnah

Quotes of the Predecessors and Scholars on Dispraising Divulging Secrets

Types of Divulging Secrets

Forms of Divulging Secrets

Forms of Blameworthy Divulgence

Forms of Praiseworthy Disclosure

Harms of Divulging Secrets

Scenarios where it is Permissible to Divulge Secrets

Means to Desisting from Divulging Secrets

Divulging Secrets in Adages, Proverbs, and Poetry

The Meaning of Vengeance

The Difference between Vengeance and Penalty (`Iqab)[761]

Dispraise of Vengeance and Warning towards it in the Qur’an and Sunnah

Quotes of the Predecessors and Scholars on Vengeance

Categories of Vengeance

Impacts of Vengeance

Reasons for Falling into Vengeance

Means to Desisting from Vengeance[769]

Adages, Proverbs, and Poetry about Vengeance[770]

The Meaning of Miserliness and Avarice

Dispraise of Miserliness and Avarice in the Qur’an and Sunnah

Quotes of the Predecessors and Scholars on Dispraising Miserliness and Avarice

Impacts of Miserliness and Avarice[783]

The Most Severe Level of Miserliness

Forms of Miserliness and Avarice

Reasons for Falling into Miserliness and Avarice

Means to Desisting from Miserliness and Avarice[787]

Miserliness and Avarice in Proverbs and Poetry

The Meaning of Hatred and Dislike

The Difference between Dislike, Hatred, Desistance (Iba’), and Repulsion (Nufur al-Tab`)[796]

Prohibition of Hatred and Dislike in the Qur’an and Sunnah

Quotes of the Predecessors and Scholars on Dislike

Categories of Hatred and Dislike

Impacts of Hatred and Dislike

Reasons for Falling into Hatred and Dislike

Means to Avoiding from Hatred and Dislike

Hatred and Dislike in Proverbs and Poetry[803]

The Meaning of Spying

The Difference between Spying and Sensing (Tahassus)[807]

Dispraise of Spying and its Prohibition in the Qur’an and Sunnah

Quotes of the Predecessors and Scholars on Dispraising Spying

**The Difference between Poise, Adulation (Tawqir) and Tranquility (Sakinah)^[680]**

Adages, Proverbs, and Poetry in Poise^[693]

**The Difference between Maleficence and Harm (Madarrah)^[697]**

Impact of Maleficence and its Harms^[707]

Maleficence in Proverbs and Poetry^[708]

**The Difference between Extravagance (Israf) and Wastefulness (*Tabdhir***)

**The Difference between Slander (Buhtan) and Fabrication (*Zur***)

Calumny and Slander in Proverbs and Poetry^[736]

**The Difference between Vengeance and Penalty (`Iqab)^[761]**

Means to Desisting from Vengeance^[769]

Adages, Proverbs, and Poetry about Vengeance^[770]

Impacts of Miserliness and Avarice^[783]

Means to Desisting from Miserliness and Avarice^[787]

**The Difference between Dislike, Hatred, Desistance (Iba’), and Repulsion (*Nufur al-Tab`***)^[796]

Hatred and Dislike in Proverbs and Poetry^[803]

**The Difference between Spying and Sensing (Tahassus)^[807]**

Impacts of Prohibited Spying^[812]

Forms of Blameworthy Repelling^[833]

Impacts of Cowardice and its Harms^[841]

**The Difference between Argumentation, Dispute, and Contention (Hijaj)^[850]**

Adages, Proverbs, and Poetry in Argumentation and Dispute^[859]

**The Difference between Impatience, Alarm (Faza`), and Soft-heartedness (Riqqat al-Qalb)^[863]**

Impacts and Harms of Impatience ^[869]

Reasons for Being Impatient^[870]

Means to Desisting from Impatience^[871]

Forms of Contempt^[883]

Contempt in Proverbs^[885]

**The Difference between Envy, Evil-eye (`Ayn), Want (Ghibt), Competition (Munafasah) and Contest (*Musabaqah***)

Reasons for Falling into Envy^[895]

Means for Repelling the Evil of the Envious from the Envied^[897]