ISSUE NO. 003 of 2007
ISSUE DATE. Friday 19th January, 2007
Corresponding Islamic Date: 29th Zul Hijjah, 1427
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
The Four Poisons of the Heart - Part 3.
Ibn Qayyim al Jawziyyah
“The Purification of the Soul”
Too Much Food
The consumption of small amounts of food guarantees tenderness of the heart, strength of the intellect, humility of the self, weakness of desires, and gentleness of temperament. Immoderate eating brings about the opposite of these praiseworthy qualities.
Al-Miqdam ibn Ma’d Yakrib (ra) said:
“I heard the Messenger of Allah (saw) say:
“The son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing.”
Excessive eating induces many kinds of harm. It makes the body incline towards disobedience to Allah (swt) and makes worship and obedience seem laborious - such evils are bad enough in themselves. A full stomach and excessive eating have caused many a wrong action and inhibited much worship. Whoever safeguards against the evils of overfilling his stomach has prevented great evil. It is easier for shaytan to control a person who has filled his stomach with food and drink, which is why it has often been said:
“Restrict the pathways of shaytan by fasting.”
It has been reported that when a group of young men from the Tribe of Israel were worshipping, and it was time for them to break their fast, a man stood up and said:
“Do not eat too much, otherwise you will drink too much, and then you will end up sleeping too much, and then you will lose too much.”
The Prophet (saw) and his companions (ra) used to go hungry quite frequently. Although this was often due to a shortage of food, Allah decreed the best and most favourable conditions for His Messenger, may Allah bless him and grant him peace.
This is why Ibn Umar (ra) and his father before him - in spite of the abundance of food available to them - modelled their eating habits on those of the Prophet .
It has been reported that Aisha (ra), said:
“From the time of their arrival in Madina up until his death , the family of Muhammad never ate their fill of bread made from wheat three nights in a row.”
Ibrahim ibn Adham (ra) said:
“Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behaviour. Disobedience towards Allah is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry.”
A basic characteristic of Islam is this: that it never forgets for an instant, at any time or place, the nature of man and the limits of his capacities, nor does it neglect the material realities of his existence. Yet, at the same time, it causes him to attain - as has happened at various periods in the past and can always happen, if the necessary efforts are made - a higher point than that reached by any man-made system whatsoever. This is accomplished with ease, comfort, security and moderation.
All error arises from misunderstanding or neglecting the nature of this faith, from expecting the occurrence of miracles of hidden origin, miracles which will transform the nature of man, pay no attention to his limited capacities, and have no regard for the material realities of his environment.
Is Islam not revealed by God? And is not God omnipotent? Why, then, does this faith operate only within the boundaries of restricted human abilities? Why should the results of its operation be affected by human weakness? Why is it not always triumphant, why are its adherents not always victorious? Why should its purity, its elan, on occasion be overcome by weakness, by the passions, by material realities? Why do the wrong sometimes triumph over the righteous, the adherents of this faith?
All these represent questions and doubts, and all arise in the first place from misunderstanding or neglect of the primary nature of this faith and its mode of operation.
Naturally Allah is capable of transforming human nature, by means of the religion of Islam or any other method. But - may He be exalted! - He has chosen to create man with his present nature in accordance with His own wisdom. He has chosen to make divine guidance the fruit of exertion and desire for it:
“Those who strive on our account, them will We guide to our paths.”
He chose too to make human nature operate constantly, without being effaced or put out of action.
“The soul and that which regulates it. He inspired it with knowledge of its corruption and its piety. He who purifies it, prospers; and he who corrupts it, loses thereby”.
He chose that His divinely ordained path for human life should be realized through human exertions, within the limits of human capacities:
“Truly Allah does not change the state of a people until they change that which is within themselves”.
“Were Allah not to repel some people by means of others, truly the earth would be corrupted”.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
Meccan Printers celebrating 25 years of Dedicated Service. (1982-2007)
This publication has been researched, published, printed and distributed as a Community Service through the kind courtesy of Meccan Printers Ltd.
Wednesday, January 17, 2007
The Four Poisons of the Heart - Part 2.
ISSUE NO. 002 of 2007
ISSUE DATE. Friday 12th January, 2007
Corresponding Islamic Date: 22nd Zul Hijjah, 1427
The Four Poisons of the Heart - Part 2.
Ibn Qayyim al Jawziyyah
Unrestrained Glances
The unrestrained glance results in the one who looks becoming
attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them:
It has been related that the Prophet (saw) once said words to the
effect:
“The glance is a poisoned arrow of shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him.”
Shaytan enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have comitted had it not been for this distorted image.
This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance.
Allah, Mighty and Glorious is He, says in Ch. 18, Vs. 28. of the Holy Qur’an:
“And do not obey anyone whose heart We have made forgetful in remembering Us - who follows his own desires, and whose
affair has exceeded all bounds.”
The unrestrained gaze causes all three afflictions.
It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allah, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity - only the opposite of these things can inhabit such a heart. Staring and gazing without restraint is disobedience to Allah:
Allah (swt) says in Ch. 24, Vs. 30 of the Holy Qur’an:
“Tell the believing men to lower their gaze and guard their
modesty; that is more purifying for them. Surely Allah is aware of what they do.”
Only the one who obeys Allah’s commands is content in this world, and only the servant who obeys Allah will survive in the next world.
Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allah clothes it in light.
After the above ayah, Allah, the Glorious and Mighty, says in the same surah of the Qur’an:, Ch. 24, Vs. 35:
“Allah is the light of the heavens and the earth: the likeness of His light is as if there were a niche, and in the niche is a lamp, and in the lamp is a glass, and the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well nigh luminous, though fire scarce touched it. Light upon light. Allah guides whomever He wants to His Light. Allah strikes metaphors for man; and Allah knows all things.”
When the heart is a light, countless good comes to it from all
directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.
Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation; while lowering it for Allah, the Might and Exalted, gives it a penetrating, true and distinguishing insight.
A righteous man once said: “Whoever enriches his outward behaviour by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halal - his inner sight will never falter.”
Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant light.
Avoidance of Quarrel
Quarrel is very much disliked by Allah (swt) and a quarrelsome person has been decribed in the Quran; in contrast, forbearance, equanimity and avoidance of quarrel are attributes pleasing to
Allah (swt) and he who has them is rewarded for them.
Abdullah ibn Abbas (ra) has related that addressing a man of
Abd-al-Qais (ra) tribe, our blessed Holy Prophet (saw) said:
“You have two trails that Allah likes forbearance and dignity”
(Sahih Muslim).
So if someone be in the right and yet does he relinquish his right solely in order to avoid strife and quarrel or make peace, such a man has been given glad tidings by our Prophet (saw) may he be eternally blessed, who has been quoted as follows by Abu Umamah:-
“I guarantee a home on the verges of Paradise him who gives up quarrel even though he may be in the right”
(Sunan Abu Da’ud)
How fortunate a man who has been given glad tiding and even guaranteed a home in the Paradise! May Allah grant such an opportunity to all Muslims, amen!
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
ISSUE DATE. Friday 12th January, 2007
Corresponding Islamic Date: 22nd Zul Hijjah, 1427
The Four Poisons of the Heart - Part 2.
Ibn Qayyim al Jawziyyah
Unrestrained Glances
The unrestrained glance results in the one who looks becoming
attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them:
It has been related that the Prophet (saw) once said words to the
effect:
“The glance is a poisoned arrow of shaytan. Whoever lowers his gaze for Allah, He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him.”
Shaytan enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have comitted had it not been for this distorted image.
This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance.
Allah, Mighty and Glorious is He, says in Ch. 18, Vs. 28. of the Holy Qur’an:
“And do not obey anyone whose heart We have made forgetful in remembering Us - who follows his own desires, and whose
affair has exceeded all bounds.”
The unrestrained gaze causes all three afflictions.
It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allah, relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity - only the opposite of these things can inhabit such a heart. Staring and gazing without restraint is disobedience to Allah:
Allah (swt) says in Ch. 24, Vs. 30 of the Holy Qur’an:
“Tell the believing men to lower their gaze and guard their
modesty; that is more purifying for them. Surely Allah is aware of what they do.”
Only the one who obeys Allah’s commands is content in this world, and only the servant who obeys Allah will survive in the next world.
Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allah clothes it in light.
After the above ayah, Allah, the Glorious and Mighty, says in the same surah of the Qur’an:, Ch. 24, Vs. 35:
“Allah is the light of the heavens and the earth: the likeness of His light is as if there were a niche, and in the niche is a lamp, and in the lamp is a glass, and the glass as it were a brilliant star, lit from a blessed tree, an olive, neither of the east nor of the west, whose oil is well nigh luminous, though fire scarce touched it. Light upon light. Allah guides whomever He wants to His Light. Allah strikes metaphors for man; and Allah knows all things.”
When the heart is a light, countless good comes to it from all
directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.
Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation; while lowering it for Allah, the Might and Exalted, gives it a penetrating, true and distinguishing insight.
A righteous man once said: “Whoever enriches his outward behaviour by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halal - his inner sight will never falter.”
Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant light.
Avoidance of Quarrel
Quarrel is very much disliked by Allah (swt) and a quarrelsome person has been decribed in the Quran; in contrast, forbearance, equanimity and avoidance of quarrel are attributes pleasing to
Allah (swt) and he who has them is rewarded for them.
Abdullah ibn Abbas (ra) has related that addressing a man of
Abd-al-Qais (ra) tribe, our blessed Holy Prophet (saw) said:
“You have two trails that Allah likes forbearance and dignity”
(Sahih Muslim).
So if someone be in the right and yet does he relinquish his right solely in order to avoid strife and quarrel or make peace, such a man has been given glad tidings by our Prophet (saw) may he be eternally blessed, who has been quoted as follows by Abu Umamah:-
“I guarantee a home on the verges of Paradise him who gives up quarrel even though he may be in the right”
(Sunan Abu Da’ud)
How fortunate a man who has been given glad tiding and even guaranteed a home in the Paradise! May Allah grant such an opportunity to all Muslims, amen!
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
The Four Poisons of the Heart - Part 1.
ISSUE NO. 001 of 2007
ISSUE DATE. Friday 5th January, 2007
Corresponding Islamic Date: 15th Zul Hijjah, 1427
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
The Four Poisons of the Heart - Part 1.
Ibn Qayyim al Jawziyyah
“The Purification of the Soul”
You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allah (swt), and so its sickness festers and increases. Ibn al-Mubarak said:
“I have seen wrong actions killing hearts, And their degradation may lead to their becoming addicted to them. Turning away from wrong actions gives life to the hearts, And opposing your self is best for it.”
Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allah, as well as by doing good deeds that will wipe out his wrong actions.
By the four poisons we mean unnecessary talking, unrestrained glances, too much food and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart’s well-being.
Unnecessary Talking
It is reported in al-Musnad, on the authority of Anas (ra), that the Prophet (saw) said: “The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right.”
This shows that the Prophet (saw) has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.
At-Tirmidhi relates in a hadith on the authority of Ibn ‘Umar (ra): “Do not talk excessively without remembering Allah, because such excessive talk without the mention of Allah causes the heart to harden, and the person furthest from Allah is a person with a hard heart.”
‘Umar Ibn al-Khattab (ra), said: “A person who talks too much is a
person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner.”
In a hadith related on the authority of Mu’adh (ra), the Prophet (saw) said, “Shall I not tell you how to control all that?” I said, “Yes do, O Messenger of Allah.” So he held his tongue between his fingers, and then he said: “Restrain this.” I said, “O Prophet of Allah, are we accountable for what we say?” He said, “May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said “on their noses”) into the Fire?”
What is meant here by “the harvest of the tongues’” is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.
A hadith related by Abu Huraira (ra) says, “What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts.”
Abu Huraira (ra) also related that the Messenger of Allah (saw) said,
“The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire
further than the distance between the east and the west.”
The same hadith was transmitted by at-Tirmidhi with slight variations: “The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy
autumns.”
Uqba ibn Amir (ra) said: “I said: “O Messenger of Allah, what is our best way of surviving?” He, may Allah bless him and grant him peace, replied: “Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.””
It has been related on the authority of Sahl ibn Sa’d (ra) that the Prophet (saw) said, “Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden.”
It has also been related by Abu Huraira (ra), that the Prophet(saw), said, “Let whoever believes in Allah and the Last Day either speak good or remain silent.”
Thus talking can either be good, in which case it is commendable, or bad, in which case it is haram.
The Prophet (saw) said: “Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allah, Glorious and Might is He.”
This was reported by at-Tirmidhi and Ibn Majah on the authority of Umm Habiba, (ra).
Umar ibn al-Khattab (ra) visited Abu Bakr (ra) and found him pulling his tongue with his fingers. Umar (ra) said “Stop! may Allah forgive you!” Abu Bakr (ra) replied; “This tongue has brought me to dangerous places.”
Abdullah ibn Masud (ra) said: “By Allah, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue.” He also used to say: “O tongue, say good and you will profit; desist from saying evil things and you will be safe; otherwise you will find only regret.”
Abu Huraira (ra) reported that Ibn al-Abbas (ra) said: “A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good.”
Al-Hassan (ra) said: “Whoever does not hold his tongue cannot
understand his deen.”
The least harmful of a tongue’s faults is talking about whatever does not concern it. The following hadith of the Prophet (saw) is enough to indicate the harm of this fault: “One of the merits of a person’s Islam is his
abandoning what does not concern him.”
Abu Ubaida (ra) related that al-Hassan (ra) said: “One of the signs of
Allah’s abandoning a servant is His making him preoccupied with what does not concern him.”
Sahl (ra) said, “Whoever talks about what does not concern him is deprived of truthfulness.”
As we have already mentioned above, this is the least harmful of the tongue’s faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant’s tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
ISSUE DATE. Friday 5th January, 2007
Corresponding Islamic Date: 15th Zul Hijjah, 1427
Assalaamu ‘Alaikum Wa Rahmatullahi Wa Barakaatuh
Peace Be Unto You and the Mercy of Allah and His Blessings.
The Four Poisons of the Heart - Part 1.
Ibn Qayyim al Jawziyyah
“The Purification of the Soul”
You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allah (swt), and so its sickness festers and increases. Ibn al-Mubarak said:
“I have seen wrong actions killing hearts, And their degradation may lead to their becoming addicted to them. Turning away from wrong actions gives life to the hearts, And opposing your self is best for it.”
Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allah, as well as by doing good deeds that will wipe out his wrong actions.
By the four poisons we mean unnecessary talking, unrestrained glances, too much food and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart’s well-being.
Unnecessary Talking
It is reported in al-Musnad, on the authority of Anas (ra), that the Prophet (saw) said: “The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right.”
This shows that the Prophet (saw) has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.
At-Tirmidhi relates in a hadith on the authority of Ibn ‘Umar (ra): “Do not talk excessively without remembering Allah, because such excessive talk without the mention of Allah causes the heart to harden, and the person furthest from Allah is a person with a hard heart.”
‘Umar Ibn al-Khattab (ra), said: “A person who talks too much is a
person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner.”
In a hadith related on the authority of Mu’adh (ra), the Prophet (saw) said, “Shall I not tell you how to control all that?” I said, “Yes do, O Messenger of Allah.” So he held his tongue between his fingers, and then he said: “Restrain this.” I said, “O Prophet of Allah, are we accountable for what we say?” He said, “May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said “on their noses”) into the Fire?”
What is meant here by “the harvest of the tongues’” is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.
A hadith related by Abu Huraira (ra) says, “What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts.”
Abu Huraira (ra) also related that the Messenger of Allah (saw) said,
“The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire
further than the distance between the east and the west.”
The same hadith was transmitted by at-Tirmidhi with slight variations: “The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy
autumns.”
Uqba ibn Amir (ra) said: “I said: “O Messenger of Allah, what is our best way of surviving?” He, may Allah bless him and grant him peace, replied: “Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.””
It has been related on the authority of Sahl ibn Sa’d (ra) that the Prophet (saw) said, “Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden.”
It has also been related by Abu Huraira (ra), that the Prophet(saw), said, “Let whoever believes in Allah and the Last Day either speak good or remain silent.”
Thus talking can either be good, in which case it is commendable, or bad, in which case it is haram.
The Prophet (saw) said: “Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allah, Glorious and Might is He.”
This was reported by at-Tirmidhi and Ibn Majah on the authority of Umm Habiba, (ra).
Umar ibn al-Khattab (ra) visited Abu Bakr (ra) and found him pulling his tongue with his fingers. Umar (ra) said “Stop! may Allah forgive you!” Abu Bakr (ra) replied; “This tongue has brought me to dangerous places.”
Abdullah ibn Masud (ra) said: “By Allah, besides Whom no god exists, nothing deserves a long prison sentence more than my tongue.” He also used to say: “O tongue, say good and you will profit; desist from saying evil things and you will be safe; otherwise you will find only regret.”
Abu Huraira (ra) reported that Ibn al-Abbas (ra) said: “A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good.”
Al-Hassan (ra) said: “Whoever does not hold his tongue cannot
understand his deen.”
The least harmful of a tongue’s faults is talking about whatever does not concern it. The following hadith of the Prophet (saw) is enough to indicate the harm of this fault: “One of the merits of a person’s Islam is his
abandoning what does not concern him.”
Abu Ubaida (ra) related that al-Hassan (ra) said: “One of the signs of
Allah’s abandoning a servant is His making him preoccupied with what does not concern him.”
Sahl (ra) said, “Whoever talks about what does not concern him is deprived of truthfulness.”
As we have already mentioned above, this is the least harmful of the tongue’s faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant’s tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.
Dedicated to the Cherished Memories of the late:
Imam Mahmood Ali, Hajjin Khatija Ali, Asgar Ali and Kurban Mohammed of Meccan Printers, Charlieville.
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