How Does One Become a Muslim?

One becomes a Muslim by believing in the Two Testifications of Faith (refered to in Arabic as ash-Shahadatayn) and uttering them with the intention of leaving out blasphemy.

What are the Two Testifications of Faith?
The Two Testifications of Faith are:

In English

I bear witness that no one deserves to be worshiped except Allah and I bear witness that Muhammad is the Messenger of Allah

In Arabic

أشهدُ أنْ لا إلهَ إلاَّ الله

وأشهدُ أنَّ محمّدًا رسولُ الله

(ASHHADU ALLA ILAHA ILLALLAH, WA ASHHADU ANNA MUHAMMADAR-RASULULLAH)

The non-Muslim embraces Islam by believing in the Two Testifications of Faith and uttering them with the intention of leaving out blasphemy.

1. The first Testification means that no one or thing deserves to be worshipped except God Who is the Creator of everything.

2. The second Testification states that Muhammad the son of ^Abdullah who was born in Makkah about 1400 years ago is a messenger of God. He was sent to convey what God revealed to him so that the humans believe in and work with the Laws he received and brought. He is truthful in all what he conveyed.

The Two Testifications reject the Godhood of anyone or anything other than God. They confirm the Godhood of God only with the acknowledgment of the message of Prophet Muhammad.

Celebrating the Prophet’s Birth is an Innovation of Guidance

Among the great innovations of guidance is the annual celebration of the Prophet’s birth (Mawlid un-Nabiyy). This event is commemorated by Muslims all over the world who join together for such rewardable deeds as reciting from the Qur’an, chanting Islamic praises, telling the story of the Prophet’s birth, teaching Religious Knowledge, slaughtering animals to feed to the poor, and gathering to thank and praise Allah and ask Him to exalt the honor of Prophet Muhammad, sallallahu ^alayhi wa sallam. The honorable, knowledgeable, and righteous ruler: al-Mudhaffar, the King of Irbil{1}, initiated this practice about 900 years ago, and he was praised by Muslim scholars of Islam–among them the Egyptian hafidhs: Ibn Hajar al-^Asqalaniyy and Jalal ud-Din as-Suyutiyy. The famous scholar of hadith, Abul-Khattab Ibn Dihyah, wrote a book for the king especially to be read during the mawlid celebration, and there are no great Muslim scholars who dispraised this innovated celebration.

The basis for commemorating honorable events repeatedly every year is evidenced in the Sunnah of the Prophet. As related by al-Bukhariyy, when the Prophet emigrated to al-Madinah he found the Jews fasting, so he asked them why they fasted on the 10th of Muharram{2}. They told the Prophet they do so to commemorate the day Allah saved Prophet Moses (Musa) and the Tribes of Israel (Isra’il) from the tyranny of the Pharaoh. It was revealed to the Prophet what the Jews said was true, so Prophet Muhammad told them: “We are more deserving of Moses (Musa) than you.” He said this because Prophet Moses (Musa) was Muslim. Prophet Muhammad ordered the Muslims to fast the 9th and 10th of Muharram, and this Sunnah is still practiced today.

To celebrate the birth of the Prophet by doing rewardable deeds– that can be done on any day of the year–is considered an innovated practice because this was not done at the time of the Prophet. Although this innovation was praised by the Muslim scholars of Islam, some people consider any innovation an innovation of misguidance. Those who consider any innovation an innovation of misguidance have been misled, because there are two sahih hadiths which support celebrating such an event. Imam Muslim related, through the route of Jarir Ibn ^Abdullah, the Prophet said:

من سنَّ في الإسلام سنة حسنة فله أجرها وأجر من عمل بها الى يوم القيامة لا ينقص من أجورهم شيئ ومن سنَّ في الإسلام سنة سيئة فعليه وزرها ووزر من عمل بها الى يوم القيامة لا ينقص من أوزارهم شيئ

which means: <<The one who innovates a good innovation in Islam has its reward and a reward similar to those who follow him in it–until the Day of Judgment–without lessening their reward. The one who innovates an innovation of misguidance would be sinful for it and has sins similar to those who follow him in it–until the Day of Judgment–without lessening their sins.>> There are two types of innovations mentioned in this hadith: the innovations of guidance and the innovations of misguidance. What complies with the Qur’an, the Sunnah, the Ijma^ (scholarly consensus), and the sayings and practices of the Companions is an innovation of guidance, and what contradicts the Qur’an, the Sunnah, the Ijma^, and the sayings and actions of the Companions is an innovation of misguidance. This definition of the two types of innovations was given by many knowledgeable and trustworthy scholars of Islam; among them Imam ash-Shafi^iyy, Imam an-Nawawiyy, al-Bayhaqiyy, and the Hafidh, Ibn Hajar al-^Asqalaniyy.

It is apparent Muslims have not gone astray in celebrating the birth of the Prophet, based upon the aforementioned hadith, because the deeds practiced during this event are considered rewardable by the standards of the Religion, and in line with the definition of innovations of guidance. Unfortunately, there are some people who misinterpret a sahih hadith related by Abu Dawud:

كل بدعة ضلالة

which means: <<Most innovations are innovations of misguidance.>> Those who are misguided interpret the word كل(kul) as ‘every’ and thus claim this hadith means: “Every innovation is an innovation of misguidance. Their claim is unfounded for two reasons. Linguistically, this hadith is similar to the hadith related by al-Bayhaqiyy:

كل عين زانية

which clearly does not mean: “Every eye gazes the look of the adulterer;” rather, “Most people are guilty of the forbidden look.” The person blind since birth would surely not have the forbidden look, and it is known the Prophets would never commit such an abject sin. The word كل (kul) as used in both hadiths refers to ‘most,’ although it can mean “every” it does not mean this in all cases.

As a matter of fact, in the explanation of Sahih Muslim, an-Nawawiyy said: “The saying of the Prophet, sallallahu ^alayhi wa sallam, كل عين زانية is among the terms which are عام مخصوص (^am makhsus) i.e., a general statement giving a specific meaning; which is a known field in Islam, and the meaning of the hadith is “most innovations are innovations of misguidance.” This field the عام مخصوص is seen in the Qur’an in Ayah 25 of Surat al-Ahqaf: تدمِّر كل شيئwhich means the wind Allah sent as punishment to the people of ^Ad demolished most of the things.

To accept the meaning: “Every innovation is an innovation of misguidance,” as the meaning of the sahih hadith related by Abu Dawud would negate the sahih hadith related by Imam Muslim which specifies two types of innovations: the innovations of guidance and the innovations of misguidance. In the rules of the Religion it is not permissible to interpret two sahih hadiths in contradiction to one another, therefore we know the true meaning.

Although most innovations are innovations of misguidance, there are numerous examples of Religiously acceptable innovations. During the Caliphate of ^Umar Ibnul Khattab, ^Umar initiated the gathering of people in Ramadan to pray the Tarawih Prayer in congregation. When he saw the people performing this prayer in congregation he said:

نِعْمَت البِدعةُ هذِه

which means: “What a good innovation that is!” The high status of ^Umar Ibnul Khattab is known, thus it is important to point out ^Umar used the explicit term البدعة “innovation” in his praise. If all innovations were misguided–as some claim–^Umar would not have innovated this practice, nor expressed this praise, yet both al-Bukhariyy and Muslim related this incident. During the era of the followers of the Companions of the Prophet, another praise-worthy innovation took place. Initially, letters like the ba, ta, tha, and ya, did not have dots above or below them. This practice of distinguishing between the letters by using this notation began after the time of the Prophet.

Since the time of the Prophet, many innovations have been adopted. Remembering the birth of the Prophet by doing rewardable deeds is a praise-worthy innovation. It is an honorable event and special to Muslims throughout the world. We rejoice in being members of the greatest nation of Islam–the nation of Muhammad–who was the best Prophet and the best creation of Allah. In Surat Al ^Imran, Ayah 110, Allah said:

﴿ كُنْتُمْ خَيْرَ أُمَّةٍ أُخْرِجَتْ لِلنَّاسِ تَأْمُرُونَ بِالْمَعْرُوفِ وَتَنْهَوْنَ عَنِ الْمُنْكَرِ وَتُؤْمِنُونَ بِاللَّهِ ﴾

which means: [You are the best of nations brought forth to the people; bidding the lawful (ma^ruf) forbidding the unlawful (munkar), and believing in Allah.] This verse means this nation is the best of nations by virtue of its Prophet,” as explained by the scholars of Islam. Muslims are thankful to Allah for the blessings of Islam and for being among the followers of Muhammad. In Surat Al ^Imran, Ayah 31, Allah said:

﴿ قُلْ إِنْ كُنْتُمْ تُحِبُّونَ اللَّهَ فَاتَّبِعُونِي يُحْبِبْكُمُ اللَّهُ ﴾

which means [If you love Allah, then follow the Prophet, and Allah will love you.] It is fitting to honor the Prophet. The Mawlid (the celebration of his birth) has a great benefit: it inspires the heart to have a more profound love for the Prophet.

{1}Irbil is a city in the country of present-day Iraq.

{2}Muharram is the first month of the Islamic calendar.

Allah created the human being in the best of forms. He made him benefit from what is in the sky and Earth. He endowed upon him a mind, tongue, lips, eyes and ears so that one uses these organs in the accepted way to please Allah, i.e., to obey him and perform obedience to Him.

Allah, ta^ala, said in the Qur’an:

وَصَوَّرَكُمْ فَأَحْسَنَ صُوَرَكُمْ وَإِلَيْهِ الْمَصِيرُ

Wa sawwarakum fa’ahsana suwarakum wa ilayhil-masir.

Ayah 3 of Suratut-Taghabun means: {Allah created you having a good shape. To Him is the return.}

Allah gave the Muslim a merit over others, because he has fulfilled the greatest obligation, which is believing in Allah and stating that Allah is clear of having partners. The Muslim has several rights. The Religion has urged us to respect the Muslim and not to demean him. The Religion also made hurting a Muslim a sin for which one deserves to be punished. If one gossips about another without an excuse one commits a sin of the tongue. If one hits him unrightfully, then one commits a sin of the body, and so forth.

Some of the sins that one must avoid:

· Among the sins of the heart: arrogance, enmity, and envy.

· Among the sins of the eye: looking down on a Muslim.

· Among the sins of the tongue: mocking a Muslim. Likewise, every word, action, or sign that causes harm to a Muslim is a sin. Also, laughing at him with the purpose of making fun of him in a way that hurts him is sinful.

The Prophet, sallallahu ^alayhi wa sallam, said:

بِحَسْبِ امْرِىءٍ مِنَ الشَّرِ أَنْ يَحْقِرَ أَخَاهُ

Bihasbi-mri’im minash-sharri ay yahqira akhah.

Which means: “Belittling one’s fellow Muslim is an act of great evil.” (Narrated by Muslim.)

· Among the sins of the hand: Hitting a Muslim without a right. Likewise, scaring him, and pointing a weapon at him.

The Prophet, sallallahu ^alayhi wa sallam, said:

مَنْ أَشَارَ إِلَى أَخِيهِ بِحَدِيدَةٍ فَإِنَّ الْمَلاَئِكَةَ تَلْعَنُهُ وَإِنْ كَانَ أَخَاهُ لأَبِيهِ وَأُمِّهِ

Man ashara ila akhihi bihadidatin fa’innal-mala’ikata tal^anuhu wa in kana akhahu li’abihi wa ummih.

Which means: “The one who points a knife at his brother will be cursed by the angels, even if he was his brother from his mother and father.” (Related by Ibn Hibban.)

· Among the sins of the foot: to walk towards committing a sin, such as walking to the ruler to inflict harm unjustly on a Muslim.

· Among the sins of the body: to imitate the believer mockingly, even if this was by saying, action, or sign.

Allah, ta^ala, said:

يَا أَيُّهَا الَّذِينَ آمَنُوا لا يَسْخَرْ قَومٌ مِّن قَوْمٍ

Ya ayyuhal-ladhina amanu la yaskhar qawmum min qawm.

Ayah 11 of Suratul-Hujurat means: {O believers, do not mock one another.}

Mocking a Muslim can be by laughing at him if he makes a mistake while talking, or laughing at his actions or his appearance. The believer should love his Muslim brother and be kind to and help him.

The Prophet, sallallahu ^alayhi wa sallam, said:

مَثَلُ الْمُؤْمِنِينَ فِي تَوَادِهِمْ وَتَرَاحُمِهِمْ وَتَعَاطُفِهِمْ مَثَلُ الْجَسَدِ إِذَا اشْتَكَى مِنْهُ عُضْوٌ تَدَاعَى لَهُ سَائِرُ الْجَسَدِ بِالسَّهَرِ وَالْحُمَّى

Mathalul-mu’minina fi tawwaddihim wa tarahumihim wa ta^atufihim mathalul-jasadil-wahid(i), idhashtaka minhu ^udwun tada^a lahu sa’irul-jasadi bis-sahari wal-humma.

Which means: “The Muslims with their mutual love, mercy and care are like the body: when one of its parts is ill, all of the other parts join to share the sleeplessness and fever.” (Narrated by al-Bukhariyy and Muslim.)

Questions:

1. What is the greatest right that Allah has upon the humans?

2. List some of the sins of the heart.

3. List some of the sins of the eye.

4. List some of the sins of the tongue.

5. List some of the sins of the hand.

6. List some of the sins of the foot.

7. List some of the sins of the body.

8. List a hadith that encourages us to treat the believers well.

Severing the ties of kinship is among the sins of the body, and it is a major sin. This is done by breaking the hearts of the relatives by refusing to be good-hearted financially if they need money, or by leaving out visiting them without an excuse. If one usually helps one’s relatives, then one lost the money, or one found a more urgent need for it, then one would not be sinful for not offering it to one’s relatives.

Allah, ta^ala, said in the Qur’an:

فَهَلْ عَسَيْتُمْ إِن تَوَلَّيْتُمْ أَن تُفْسِدُوا فِي الْأَرْضِ وَتُقَطِّعُوا أَرْحَامَكُمْ أُوْلَئِكَ الَّذِينَ لَعَنَهُمُ اللَّهُ فَأَصَمَّهُمْ وَأَعْمَى أَبْصَارَهُمْ

Fahal ^asaytum in tawallaytum an tufsidu fil-ardi wa tuqatti^u arhamakum. Ula’ika-lladhina la^anahumu-llahu fa’asammahum wa a^ma absarahum.

Ayahs 22-23 of Surat Muhammad dispraise those who blaspheme and cut off the ties of kinship.

The Prophet, sallallahu ^alayhi wa sallam, said:

لاَ يَدْخُلُ الْجَنَّةَ قَاطِعٌ

La yadkhulul-Jannata qati^.

This means: “The one who severs the ties with the relatives will not be among the first to enter Paradise. Rather, this person will enter it after being tortured in Hellfire (i.e., if one dies as a Muslim).” (Narrated by al-Bukhariyy.)

Maintaining the ties of kinship: Kinship includes the relatives: aunts, uncles, and their children.

A Companion asked the Prophet:

مَا النَّجَاةُ يَا رَسُولَ اللهِ، قَالَ: تَصِلُ مَنْ قَطَعَكَ وَتُعْطِي مَنْ حَرَمَكَ وَتَعْفُو عَمَّنْ ظَلَمَكَ

“What is the way of saving oneself in the Hereafter?” The Prophet said: “You maintain the tie with the one who severed it with you, you give to the one who deprived you, and you forgive the one who wronged you.” (Related by at-Tirmidhiyy.)

These three (3) traits were among the traits and manners of the Prophet, sallallahu ^alayhi wa sallam, one of which is maintaining relations with the kin who severed ties with one. This means one has to observe the right that the kin has on one by maintaining the ties with them. So it is not permissible for one to treat a relative in a way in which the relative feels cut off and deserted, even if the latter himself does not observe one’s right of kinship ties.

One must not say so-and-so of my relatives does not visit me, so I will not visit him. It is prohibited for him to treat the one who severed ties with him likewise; rather it is an obligation on him to maintain a tie, even with the one who severed the tie with him.

The Prophet, sallallahu ^alayhi wa sallam, said:

لَيْسَ الْوَاصِلُ بِالْمُكَافِىءِ وَلكِنَّ الْوَاصِلَ مَنْ وَصَلَ رَحِمَهُ إِذََا قَطَعَتْ

Laysal-wasilu bil-mukafi’, walakinnal-wasila maw wasala rahimahu idha qata^at. (Narrated by Muslim.)

This hadith explicitly states that there is merit in maintaining a tie with the one who severed ties with you and the one who did not, rather than maintaining it only with the one who did not sever the tie with you. This is among the good manners that the Religion has strongly urged us to practice.

Questions:

1. What is the judgment of severing ties with one’s kin? Among what category of sins is it?

2. How does one sever ties with one’s kin?

3. Give an ayah that prohibits us from severing ties with our kin.

4. Give a hadith that prohibits us from severing ties with our kin. What does it mean?

5. Who are one’s kin?

6. State a hadith concerning the merit of maintaining ties with your kin.

7. How does maintaining ties with your kin become complete?

8. State a hadith that shows the merit of maintaining a tie with the kin who severed his tie with you?

Hurting one’s parents immensely (^uquq) is among the major sins. Allah threatened the one who does it with severe torture in Hellfire. This means to harm either or both parents immensely (causing them a lot of pain). Hurting one’s parents is unlawful whether it is severe or light.

Among the examples of harming one’s parents is to: curse, or insult them both or either one.

Among what is also considered unlawful is if the son obeys his mother in doing injustice to his father or vice versa. It does not benefit him if he obeyed his mother and yet harmed his father, because there should be no obedience to a human by disobeying Allah, the Creator. In summary, helping either parent in doing injustice to the other is sinful.

Allah, ta^ala said in the Qur’an:

وَقَضَى رَبُّكَ أَلاَّ تَعْبُدُواْ إِلاَّ إِيَّاهُ وَبِالْوَالِدَيْنِ إِحْسَانًا إِمَّا يَبْلُغَنَّ عِندَكَ الْكِبَرَ أَحَدُهُمَا أَوْ كِلاَهُمَا فَلاَ تَقُل لَّهُمَآ أُفٍّ وَلاَ تَنْهَرْهُمَا وَقُل لَّهُمَا قَوْلاً كَرِيمًا

Wa qada Rabbuka alla ta^budu illa iyyahu wa bil-walidayni ihsana. Imma yablughanna ^indakal-kibara ahaduhuma aw kilahuma fala taqul lahuma uffiw wala tanharhuma waqul lahuma qawlan karima.

Which means: {Allah orders not to worship except Him and to treat one’s parents kindly. If one of them is alive and old or both are alive (and old), do not say “uff” to them and do not address them with harsh words. Be humble and compassionate and address them with nice and gentle words.}

Allah, ta^ala, made it unlawful to say to one’s parents “uff ”, which indicates one is bothered by them. Allah ordered one to say to one’s parents a generous and gentle saying, more so when they are old. Also, Allah orders to speak to one’s parents in a respectful manner.

The torture of one who hurts one’s parents immensely: The torture of the one who hurts one’s parents immensely is very great, to the extent that one will not be among the first people to enter Paradise. Rather, one will enter it after being tortured, if Allah did not forgive one; this is because it is among the major sins.

The Prophet, sallallahu ^alayhi wa sallam, said:

لاَ يَدْخُلُ الْجَنَّةَ عَاقٌّ

La yadkhulul-Jannata ^aqq.

Which means: “The one who harms one’s parents immensely will not enter Paradise,” i.e., this means that one is not among the first batch of people to enter Paradise. It does not mean that one is a blasphemer and will not be admitted to Paradise. (Narrated by al-Bukhariyy.)

The following are two ayahs from the Qur’an that encourage treating one’s parents well:

Allah, ta^ala, said in the Qur’an:

وَوَصَّيْنَا الإنسَانَ بِوَالِدَيْهِ حُسْنًا

Wa wassaynal-insana biwalidayhi hamalat-hu ummuhu wahnan ^ala wahn, wa fisaluhu fi ^amayni anishkur li wa liwalidayka ilayyal-masir.

Ayah 14 of Surat Luqman means: {Allah urges one to treat one’s parents nicely, for one’s mother carries one in her womb with all the weakness that she receives from that, and she nurses one up to two years. Hence, one needs to be thankful to God and thankful to one’s parents.}

Allah, ta^ala, also said:

وَاعْبُدُواْ اللّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئًا وَبِالْوَالِدَيْنِ إِحْسَانًا

Wa^budullaha wala tushriku bihi shay’aw wa bil-walidayni ihsana.

Which means: {Worship God without associating any partner to Him, and treat your parents in a good way.}

Know that no matter how much one was keen to perform the five prayers, to fast, and to perform similar acts of obedience, if one inflicts immense harm to one’s parents by words or deeds, one will not be among the pious Muslims. So be careful to treat your parents right and be keen to avoid harming them.

Questions:

1. What does harming one’s parents immensely mean? What is its judgment?

2. Give an example for harming one’s parents immensely.

3. Give a proof from the Qur’an that prohibits one to harm his parents immensely.

4. Explain the saying of Allah: Wa qada Rabbuka alla ta^budu illa iyyahu wa bil-walidayni ihsana.

5. Explain the saying of Allah:Waqul lahuma qawlan karima.

6. Give a hadith that prohibits one from harming one’s parents immensely.

7. Give three ayahs that order one to be kind to one’s parents.

]]> https://www.aicp.ca/2007/10/20/lesson-8-the-prohibited-games-and-depicting-that-which-has-a-soul/ Sat, 20 Oct 2007 17:55:05 +0000 http://www.aicp.ca/islamic-lessons/english/youth/the-islamic-education-series-book-5/chapter-of-islamic-manners/lesson-8-the-prohibited-games-and-depicting-that-which-has-a-soul/  

Among the sins of the hand is playing the many unlawful games. Among them are: dice, cards, and the like. These games are prohibited because they rely on guessing, not on thinking and calculating.

These prohibited games result in fights among people and other evil things.

Throwing Dice: The die is also called nardashir as it was made for the first Persian king.

The Prophet, sallallahu ^alayhi wa sallam, said:

مَنْ لَعِبَ بِالنَّرْدَشِيرِ فَكَأَنَّمَا غَمَسَ يَدَهُ فِي لَحْمِ خِنْزِيرٍ وَدَمِهِ

Man la^iba bin-Nardashiri faka’annama ghamasa yadahu fi lahmi khinziriw wadamih.

Which means: “The one who plays with dice is similar to the one who submerges his hand in the flesh and blood of a pig.” (Narrated by Abu Dawud and Ibn Majah.)

Playing Cards: Playing cards is forbidden just like playing with dice, because every game that is based on guessing (chance), but not on calculation and thinking, is haram.

Dominoes: It is among the games that are played by guessing and chance.

Note: When the above-mentioned games are played where money will be lost, playing them becomes gambling, which is among the major sins.

Chess: It is not like dice, because its basis is calculation and thinking before moving. What was narrated from the Prophet dispraising chess is not confirmed. This game was made to help in learning strategies, and good management. It is also helpful with preparing for war and mathematical calculations. Still it is disliked to play it.

To depict that which has a soul: Among the sins of the hands is to depict that which has a soul, whether it is sculptured, carved in a ceiling or a wall, drawn on a paper, woven in a cloth, or otherwise. Exempted from this are the little girls’ baby dolls. This prohibition stands as long as the living being is depicted in a way that the depicted would live if it were real. An example is a full-body drawing or sculpture of an animal.

Questions:

1. List some of the prohibited games.

2. Why were these games prohibited?

3. What is nardashir? What is the proof that it is prohibited?

4. Why is it prohibited to play with cards?

5. What is the judgment of playing chess? For what was it made?

6. What is the judgment about depicting that which has a soul? What is exempted from it?

The Prophet, sallallahu ^alayhi wa sallam, said:

طَلَبُ الْعِلْمِ فَرِيضَةٌ عَلَى كُلِّ مُسْلِمٍ

Talabul-^ilmi faridatun ^ala kulli Muslim.

Which means: “Seeking the [obligatory] religious knowledge is an obligation upon every Muslim.” (Related by al-Bayhaqiyy.)

Learning the Religious knowledge is among the best things that one may spend one’s time doing. The safe path that protects a person and his family from Hellfire is by learning the Islamic knowledge, i.e., learning what Allah made obligatory upon us and learning what Allah ordered us to avoid.

Allah, ta^ala, said in the Qur’an:

يَرْفَعِ اللَّهُ الَّذِينَ آمَنُوا مِنكُمْ وَالَّذِينَ أُوتُوا الْعِلْمَ دَرَجَاتٍ

Yarfa^illahu-lladhina amanu minkum walladhina utul-^ilma darajat.

Ayah 11 of Suratul-Mujadalah means: {Allah raises to higher ranks the believers and those of (Islamic) knowledge.}

The Prophet, sallallahu ^alayhi wa sallam, said:

مَنْ يُرِدِ اللهُ بِهِ خَيْراً يُفَقِّهْهُ فِي الدِّينِ

May yuridillahu bihi kayray-yufaqqihhu fid-din.

Which means: “The one for whom Allah willed goodness, Allah guides him to become a knowledgeable person in the Religion.” (Narrated by al-Bukhariyy.)

Knowledge and good manners: One will not become pious except by learning and practicing that which one learned. This means that one must learn the matters of the Religion and follow what one learned. The one who does this is the person who knows how to use one’s heart and other organs to obey Allah. By this, one will have good manners. One uses one’s hearing to obtain the knowledge, and one’s tongue to review and teach what one has learned.

The Prophet, sallallahu ^alayhi wa sallam, said:

بَلِّغُوا عَنِّي وَلَوْ آيَةً

Ballighu ^anni walaw-ayah.

Which means: “Convey from me, even if it was one verse.” (Narrated by al-Bukhariyy.)

The sins of the tongue: Among what one must avoid are the sins of the tongue. Among the sins of the tongue are giving an Islamic judgment without knowledge, refusing to teach the Islamic obligatory knowledge while there is a student who wishes to acquire it, and refraining from ordering with ma^ruf (obligations) and forbidding munkar (prohibitions).

1- Giving judgment without knowledge: It is sinful for one to give judgments in the matters of the Religion out of one’s own opinion. This harms the one who does it. For example if someone says: “Such and such is allowed or not allowed,” while one does not know the Islamic judgment of whether it is allowed or not, one commits a major sin.

The Prophet, sallallahu ^alayhi wa sallam, said:

مَنْ أَفْتَى بِغَيْرِ عِلْم ٍ فَعَلَيْهِ لَعَنَتةُ اللهِ وَالْمَلاَئِكَةِ وَالنَّاسِ أَجْمَعِين

Man afta bighayri ^ilmin fa^alayhi la^natullahi wal-mala’ikati wan-nasi ajma^in.

Which means: “Let the damnation of Allah, the angels, and all the people be on the one who gives an Islamic judgment without knowledge.” (Related by As-Suyutiyy.)

2- Refusing to teach the Islamic obligatory knowledge while someone wishes to acquire it: This is one of the sins of the tongue. An example of it is refusing (without a religious excuse) to teach the personal obligatory knowledge to a person who needs to learn it.

The Prophet, sallallahu ^alayhi wa sallam, said:

مَنْ سُئِلَ عَنْ عِلْمٍ فَكَتَمَهُ أُلْجِمَ يَوْمَ القِيَامَةِ بِلِجَامٍ مَنْ نَارٍ

Man su’ila ^an ^ilmin fakatamahu uljima yawmal-qiyamati bilijamim min-Nar.

Which means: “The one who is asked to teach the religious [obligatory] knowledge and refrains from it (with no excuse) will be bridled with a reign of fire on the Day of Judgment.” (Related by Ibn Majah, al-Hakim, Ibn Hibban.)

3- Refraining from ordering with ma^ruf (obligations) and forbidding munkar (prohibitions): This is among the sins of the tongue only if one is able. So, if someone sees another person, who listens to advice, leaving out the prayer, one is obligated to order him to pray.

Questions:

1. State a hadith from the Prophet that encourages acquiring the knowledge.

2. What is the safe way to protect oneself and one’s family from Hellfire?

3. Give an ayah and a saying of the Prophet (hadith) that tell about the merit of knowledge.

4. Give a hadith that requires one to teach the knowledge. Who related it?

5. List some of the sins of the tongue.

6. State a hadith prohibiting to give judgments without knowledge.

7. State a hadith that prohibits refusing to teach the knowledge.

Lying is among the sins of the tongue. It is to utter false information while knowing that what one is saying is not the truth. It is sinful (haram) whether done seriously or jokingly.

The Prophet, sallallahu ^alayhi wa sallam, said:

لاَ يَصْلُحُ الْكَذِبُ فِي جِدٍّ وَلاَ فِي هَزْلٍ

La yasluhul-kadhibu fi jiddiw wala fi hazl.

Which means: “Lying is not good, whether in seriousness or joking.” (Related by al-Bayhaqiyy.)

The Prophet, sallallahu ^alayhi wa sallam, also said:

إِيَّاكَ وَالْكَذِبَ فَإِنَّ الْكَذِبَ يَهْدِي إِلَى الْفُجُورِ وَإِنَّ الْفُجُورَ يَهْدِي إِلَى النَّارِ، وَلاَ يَزَالُ الْعَبْدُ يَكْذِبُ وَيَتَحَرَّى الْكَذِبَ حَتَّى يُكْتَبَ عِنْدَ اللهِ كَذَّاباً

Iyyaka wal-kadhib, fa’innal-kadhiba yahdi ilal-fujur. Wa innal-fujura yahdi ilan-nar. Wala yazalul-^abdu yakdhibu wa yataharral-khadhiba hatta yuktaba ^indallahi kadhdhaba.

Which means: “Do not ever lie, because lying leads to very abhorrent sins, and those in turn lead to Hellfire. One keeps on lying and seeks to do that until one is recorded as a liar in some books of Allah.” (Narrated by Ibn Majah.)

There are many things that are among the sins of the tongue and fall under the category of lying. They include: swearing by Allah to a lie, false testimony, and falsely attributing something to Allah and His Prophet.

1- Swearing by Allah to a Lie: It is one of the major sins. It is for one to swear by Allah to something that is opposite to the truth. An example is if one says, “By Allah, I did such and such” while knowing that one did not do that action. Similarly, if one says, “By Allah I did not do such and such” when one has done it. This is considered using God’s name in vain, which indicates falling short of glorifying Allah properly.

2- False testimony: This is one of the enormous sins. An example is for one to testify in front of a judge that someone stole something while one knows that it did not happen.

The Prophet, sallallahu ^alayhi wa sallam, said:

عَدَلَتْ شَهَادَةُ الزُّورِ الإِشْرَاكَ بِاللهِ

^Adalat shahadatuz-zuril-ishraka billah.

Which means: “False testimony is similar to claiming that Allah has partners.” (Related by al-Bayhaqiyy.)

In this hadith the Prophet, sallallahu ^alayhi wa sallam, likened the false testimony to blasphemy, because both are serious sins. This hadith does not mean that the one who testifies falsely is no longer a Muslim. Rather, it means that such a person is a major sinner.

3- Falsely attributing something to Allah and to His Prophet: This is also among the major sins.

Allah, ta^ala, said in the Qur’an:

وَيَوْمَ الْقِيَامَةِ تَرَى الَّذِينَ كَذَبُواْ عَلَى اللَّهِ وُجُوهُهُم مُّسْوَدَّةٌ

Wa yawmal-qiyamati tara-lladhina kadhabu ^alallahi wujuhuhum muswaddah.

Ayah 60 of Suratuz-Zumar means: {On the Day of Judgment, those who lied about Allah will have black faces [out of shame].}

An example of this lying is if someone says: Allah created in such and such a direction a mountain of gold. Although we know that Allah has the power to create it, if this mountain does not exist, this person’s claim is contrary to reality.

Falsely attributing something to the Prophet is when someone lies and says that the Prophet said a statement that he did not say.

The Prophet, sallallahu ^alayhi wa sallam, said:

إِنَّ كَذِباً عَلَيَّ لَيْسَ كَكَذِبٍ عَلَى أَحَدٍ، فَمَنْ كَذَبَ عَلَيَّ مُتَعَمِّداً فَلْيَتَبَوَّأْ مَقْعَدَهُ مِنَ النَّارِ

Inna kadhiban ^alayya laysa ka-kadhibin ^ala ahad. Faman kadhaba ^alayya muta^ammidan fal-yatabawwa’ maq^adahu minan-nar.

Which means: “Falsely attributing something to me is not like falsely attributing something to anyone else. Let the one who knowingly lies about me take a seat in Hellfire.” (Related by Muslim.)

Attributing a false matter to Allah may result in blasphemy, like if one claims that Allah made something halal when one knows that it is haram, or vice versa.

Questions:

1. What is lying?

2. Give a hadith that indicates that lying is still unlawful, whether said seriously or jokingly?

3. What does swearing by Allah to a lie mean?

4. What is meant by the false testimony? Give an example.

5. To what did the Prophet liken the false testimony? Give a hadith and explain its meaning.

6. Give an example of falsely attributing something to Allah. State the proof from the Qur’an that it is unlawful.

7. Give a hadith that indicates that falsely attributing something to the Prophet is unlawful.

Allah, ta^ala, said in the Qur’an:

مَا يَلْفِظُ مِن قَوْلٍ إِلا لَدَيْهِ رَقِيبٌ عَتِيدٌ

Ma yalfidhu min qawlin illa ladayhi Raqibun ^Atid.

Ayah 8 of Surat Qaf means: {Whatever one says, be it good or evil, two angels Raqib and ^Atid write it.} The wise person should be keen to protect his tongue from everything that is evil.

Among what is evil is: gossip (ghibah), fabrication (buhtan), and talebearing (namimah). These three (3) matters are among the sins of the tongue and are bad habits.

It is confirmed that one of the Companions addressed his tongue by saying:

يَا لِسَانُ قُلْ خَيْراً تَغْنَمْ وَاسْكُتْ عَنْ شَرٍّ تَسْلَمْ مِنْ قَبْلِ أَنْ تَنْدَمَ، إِنِّي سَمِعْتُ رَسُولَ اللهِ صَلَّى اللهُ عَلَيْهِ وَسَلَّمَ: "أَكْثَرُ خَطَايَا ابْنِ آدَمَ مِنْ لِسَانِهِ"

Ya lisanu qul khayran taghnam waskut ^an sharrin taslam min qabli an tandam. Inni sami^tu Rasulallahi, sallallahu ^alayhi wa sallam, yaqul: Aktharu khatayabni Adama mil-lisanih.

Which means: “O tongue, say what is good and you will gain, and keep silent about what is bad before you regret it. I heard the Messenger of Allah saying: ‘Most of the human’s sins are from his tongue.’ ” Related by at–Tabaraniyy.

1- Gossip (Ghibah): Means to mention a matter related to a Muslim in his absence in a way that he hates. If a Muslim person was short, and hated for that to be said about him, and someone else said in his absence, so and so is short, then this is considered among the unlawful gossip that the Prophet prohibited.

Allah, ta^ala, said in the Qur’an:

وَلا يَغْتَب بَّعْضُكُم بَعْضًا

Wa la yaghtab ba^dukum ba^da.

Ayah 12 of Suratul-Hujurat means: {Do not make gossip against one another.}

2- Fabrication (Buhtan): This is mentioning untrue matters that a Muslim hates to be mentioned about him. It is more sinful than gossip.

The Prophet, sallallahu ^alayhi wa sallam, said, addressing some of the Companions:

"أَتَدْرُونَ مَا الْغِيبَةُ؟" قَالُوا: اللهُ وَرَسُولُهُ أَعْلَمُ، قَالَ: "ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ"، قِيلَ: أَفَرَأَيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ؟ قَالَ: "إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ وَإِنْ لَمْ يَكُنْ فِيهِ فَقَدْ بَهَتَّهُ"

Which means: “Do you know what gossip is?” They said: “Allah and His Messenger know best.” He said: “Mentioning your Muslim brother with what he hates.” It was said: “What if what I said was true?” The Prophet said: “If it was true, then you have committed gossip about him. However, if it was untrue, then you have committed buhtan against him.” (Related by Muslim.)

The one who listens to the prohibited gossip has committed one of the sins of the ear. One must forbid people to gossip.

3- Talebearing (Namimah): It is relating the words of one person to another with the intent of making trouble between them. An example of this is relating inciting words to two people who like each other, with the intent of breaking them up or making them hate each other.

Allah, ta^ala, said in the Qur’an:

هَمَّازٍ مَّشَّاء بِنَمِيمٍ

Hammazim mashsha’im binamim.

Ayah 11 of Suratul-Qalam refers to dispraising the person who slanders others and spreads talebearing.

The Prophet of Allah, sallallahu ^alayhi wa sallam, said:

لاَ يَدْخُلُ الْجَنَّةَ قَتَّاتٌ

La yadkhulul-Jannata qattat.

Qattat is a term for the one who practices talebearing. This hadith means that he will not be among the first people to enter Paradise; rather, the qattat will enter it after receiving the punishment that he deserves in Hellfire.

Questions:

1. State an ayah that orders us to protect our tongues.

2. List three matters from which one is obligated to protect his tongue.

3. Give what was related from one of the Companions about protecting one’s tongue.

4. What is gossip? Give an example.

5. What is the proof from the Qur’an that gossip is unlawful?

6. What is fabrication? What is the proof from a hadith that it is unlawful?

7. Which is more sinful: gossip (ghibah) or talebearing (buhtan)?

8. What is tale bearing? What is the proof from the Qur’an that it is unlawful?

9. Give a hadith that prohibits us from tale bearing? What does it mean?

Arrogance and having enmity for and envy of Muslims are all sins of the heart. These are bad attributes of which many people are unaware, because they do not know what they are or how to avoid them.

1- Arrogance: It is to reject the truth and to look down on people.

The Prophet, may God raise his rank, said:

الْكِبْرُ بَطْرُ الْحَقِّ وَغَمْطُ النَّاسِ

Al-kibru batarul-haqqi wa ghamtun-nas.

Which means: “Arrogance is rejecting the truth and looking down on others.” (Related by Muslim.)

What is understood from this hadith is that arrogance is rejecting what one knows is right, because the person saying it is young, poor, a student, or weak. Looking down on people is like being arrogant with a poor person, because he is poor. Thus, the arrogant refuses to speak with him or talks to him in a haughty way.

2- Enmity: It is to hate a Muslim, to accept this feeling, and to act in accordance with this feeling.

The Prophet, sallallahu ^alayhi wa sallam, said:

مَنْ أَرَادَ أَنْ يُزَحْزَحَ عَنِ النَّارِ وَيُدْخَلَ الْجَنَّةَ فَلْتَأْتِهِ مَنِيَّتُهُ وَهُوَ يُؤْمِنُ بِاللهِ وَالْيَوْمِ الآخِرِ وَلْيَأْتِ إِلَى النَّاسِ بِمَا يُحِبُّ أَنْ يُؤْتَى إِلَيْهِ.

Man arada ay yuzahzaha ^anin-Nari wa yudkhalal-Jannata, falta’tihi maniyyatuhu wa huwa yu’minu billahi wal yawmil-akhiri, wal ya’ti ilan-nasi bima yuhibbu ay yu’ta ilayh.

Which means: “He who wishes to be moved away from Hellfire, and be admitted into Paradise, let him die believing in Allah and the Day of Judgment, and let him treat people in the way which he would like to be treated.” (Related by Ibn Hibban and al-Bayhaqiyy.)

3- Envy: It is to hate and feel bitter about the endowment of Allah on a Muslim, whether it be worldly or religious, and to wish that it would be taken from that Muslim and would be bestowed upon oneself. This is a sin only if one does not hate this feeling and if one acts in accordance with it. If one hates the envy one feels, and does not act accordingly, then it is not a sin.

Questions:

1. What is arrogance?

2. State a hadith from the Prophet that urges us to avoid arrogance. Who related it?

3. What does looking down on people mean?

4. What does having enmity mean?

5. Give a hadith that urges us to treat people well.

6. What is envy? When is it considered a sin?

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