The magicians of Firaun (Pharaoh) established a perfect example of true belief and high sincerity, when they rejected all the threats of Firaun, and trampled below their feet the love of wealth and position, and replied to that tyrant king's challenge in these words: "So decree whatever you desire to decree; for you can only decree (touching) the life of this world. For us, we have believed in our Lord; may He forgive us our faults, and the magic to which you did compel us; for Allah is Best and most Abiding."
(Taha : 72-73)
What a great difference between these two groups!
One group disdainfully kicks at the material world, and the other group, in order to reach up to some big personality or to achieve some small gains, makes fun of , its own religion and faith and sacrifices it for achieving success in the world. CHAPTER 11 ETIQUETTE OF CONVERSATION The Manners of Conversation
The tongue and the language are great gifts of Allah. These gifts that Allah has given him makes him superior to all other creatures:
"The Most Gracious Allah has taught the Quran; He has created man; He has taught him speech."
The greater the gift, the higher would be its re-payment. Being grateful for it is as necessary as being ungrateful is reprehensible.
Islam has explained how people can derive benefit from this unparallel blessing, and how the speech that I flows from their tongues throughout the day be used for goodness and truth. People who are never tired of talking are not few in number.
If you examine their talks you will find that most of these consist of senseless, absurd and trash things, whereas Allah has not given men their tongues for this purpose, nor these capabilities were given for such a purpose: "In most of their secret talks there is no good; but if one exhorts to a deed of charity or justice or conciliation between men, (secrecy is permissible); to him who does this, seeking the good pleasure of Allah, We shall soon give a reward of the highest (value) ." (An-Nissa: 114) Islam has given special attention to speech, its style, its etiquette and rules, because the talk that comes out from a man's mouth discloses his intellectual level and moral nature, because the etiquette of speech in a group reveals its general standard, and shows the standard of decency in their environment.
Before addressing others take a glance at yourself, and ask yourself whether this is an occasion which demands speaking. If the answer is in the affirmative, then speak, otherwise silence is much better. To avoid talking unnecessarily on appropriate occasions is a worship of great rewards.
' Abdullah bin Masood says:
"By the Being other than whom there is no God, on this earth there is none more deserving of long imprisonment than the tongue."
(Tibrani)
Abdullah Ibn Abbas says: "Five things are more valuable than the ,horses with the black-striped legs:
1. Do not indulge in senseless talk, because it is useless and absurd, and I am uncomfortable from the fear of your committing a sin.
2. Talk purposefully when there is an occasion for it, for there are many people who talk without an occasion. This is a drawback. 3. Do not indulge in hot discussion with an intelligent man or with a fool. If he is intelligent, he will be angry with you and will hate you, and if he is a fool and uneducated, he will try to harm you.
4. In the absence of your brother speak of him in the same words in which you would like him to speak of you in your absence, and consider him innocent of the thing which you would like him to consider you innocent of.
5. Act like a man who thinks that he will be rewarded for a good deed and will be punished on committing a crime."
A Muslim can develop these attributes in himself only when he keeps his tongue in control, and is able to keep silent wherever necessary. He should be able to hold the reins of his tongue in his hand; wherever necessary he should speak, and wherever it is not necessary he should keep quiet.
Those who are ruled by their tongue, they are pushed back, and in the fields of life they receive insults and disrepute.
One loses sense in talking absurdities and aimlessly.
Those who want to impress others in meetings by their talk, they speak so glibly and endlessly that the words come out from their mouth like rainwater. Although they try to convince others that they are very wise, intelligent and farsighted, but sometimes the impression created by their long-winding speeches is quite the contrary, and from their talks people feel that there is no relation between what they want the people to believe about them and what actually they are.
When a man wants to contemplate over his position and wants to organize his religious thoughts, he runs away from the atmosphere of noise and uproar and takes shelter in a quiet place. And therefore if Islam recommends silence and considers it a means of civilized training, then it is not at all surprising.
The Prophet had, among other things, advised Hazrat Abu Zar in this way:
“Adopt silence. This is a way of causing Satan to run away, it is a support to you in the matter of your religion."
(Ahmed)
Undoubtedly the tongue is a rope in the hands of Satan. He turns it anywhere he likes. When a man is unable to control his affairs, his mouth becomes a passage for all the negative talk which contaminates the heart and covers it with the sheet of negligence.
The prophet has said: The faith of a man cannot be straight unless his heart is straight, and his heart cannot be straight unless his tongue becomes straight."
(Ahmed)
The first stage of this straightness and correctness is that man should wash his hands off all the irrelevant matters and he should not interfere in those things about which he is not answerable.
"It is the excellence of a man's faith that he gives up meaningless work,"
(Tirmizi) Avoidance of Nonsense is a Condition of Success
To avoid irrelevant and nonsensical things is a condition for success and is a proof of perfection. Quran has mentioned it in between two essential duties (Faraiz) of Muslims, which gives an idea of its importance :
"Successful indeed are the believers who are humble in their prayers, and who shun vain conversation, and who are payers of zakat."
(AI-Muminoon .. 1-4)
If all the men of the world count their efforts which they make in indulging in vain conversation and acts, they will come to realize that a very large part of the long winding tales and stories, widely circulated news, narratives, speeches and broadcasts comprises of vain, meaningless and useless things, which are eagerly watch ed, and heard, but no benefit is derived from them,
Islam has expressed its disapproval of the meaningless talks and things, because the superficial and useless things have no value in its eyes, It dislikes that man should not busy himself in matters for which he has been created and instead he should waste his life in involving himself in other irrelevant matters.
The more distant a Muslim will be from an absurd and irrelevant thing, the more high will be his rank before Allah
Anas bin Malik says that when a man died another man passed a remark about him in the presence of the Prophet that he would go to Paradise. The Prophet stopped him and said:
"Do not you know ? It is likely that he might I have indulged in meaningless conversation or might have been miserly in spending his wealth, although this does not effect any reduction."
(Tirmizi)
A vain talker, on account of the weak co-ordination between his thought and his tongue, blurts out whatever comes on his tongue. Sometimes he says something which places him in danger, and he ruins his future. It is said that the more one talks, the more one commits mistakes. An Arabic poet has said:
"The youth dies by the fault of his tongue whereas from the faltering of the feet death does not occur."
In the tradition it is stated: "A man says something so that those present may laugh, although on account of it he is thrown to the most distant region between the earth and the sky. The faltering of the feet cause much less harm than the faltering of the tongue."
(Baihaqui) Heart-Warming Speech is a Missionary's Wherewithal
When a man has to speak, he should say something good and worthwhile. He should accustom his tongue to indulge in good, decent and respectable conversation, because the best manifestation of the thoughts and feelings of tile heart and mind is the classical literature, with which Allah has blessed the followers of all the religions.
Quran has clearly mentioned that the covenant which Hazrat Moosa had taken from Bani Israil also included the condition that they should indulge in good and worthwhile conversation:
“And (recall) when We took a covenant from the Children of Israil, (saying).. .. Worship none save Allah, be good to parents and kindred and orphans and those in need.. and speak aright and kindly to people, and establish salat and pay Zakat." “ Baqarah .. 82)
Clean and decent conversation impresses both friends and foes, and its sweet fruits can be readily enjoyed. It guards love between friends. It strengthens their friendship and makes it durable and defeats all the tricks of the devil for weakening their relations and for sowing the seeds of discord between them:
"Say (0 Prophet!) to my slaves to speak which is kindlier. Verily, the devil sows discord among them. Verily, the devil is for man an open enemy."
The devil is hiding in ambush against man. He tries to sow the seeds of discord, enmity and jealousy among them. He wants that the ordinary disputes be converted into big bloody battles, and that no spanner should be thrown in his works by means of good, decent and kindly talk.
If you would talk gracefully with your enemies, their enmity would disappear, and their tempers will be cooled, or at least a distinct difference can be witnessed in their hostile attitude.
"The good deed and the evil deed are not alike. Repel the evil deed with one which is better, then surely, he, between whom and you there was enmity(will become) as though he was a bosom friend."
(Ha-Meem-Sajda: 34)
To make Muslims in all conditions well-behaved and of good manners, the Prophet has said: "You will not be able to rule over the people through your wealth, but through good appearance and good manners you can win their hearts." - (AI-Bazzar). In the eyes of Islam not to give a gift to somebody while behaving in a decent way and with good manners is better than giving it in an indecent manner, and by giving him pain.
"A kind word with forgiveness is better than charity followed by injury. Allah is Free of All Wants and Most Forbearing."
(Baqarah: 263)
Decent conversation is such a habit that it is counted among the virtues and good attributes, and one who adopts this habit becomes worthy of pleasing Allah and for him is writ eternal bliss,
Anas narrates that one man asked the Prophet teach him such act as would enable him to enter the Paradise.
The Prophet replied:
"Feed the poor, practice salutation (salaam) in the night when people are enjoying sleep, offer prayers, you will enter Paradise with peace."
(AI-Bazzar)
Allah has commanded us to adopt decent and serious manners of speaking when we may discuss matters with the followers of other religions. It should not have intensity nor heat and anger. However those who are , aggressive against us, it is necessary to put a stop to their aggression “ And argue not with the People of the Book unless it be in r away) that is better, save with such of them as do wrong."
“Ankabut.. 46)
Great men always take care in all conditions that no extra and useless word comes out of their mouth, and they do not adopt an attitude of pride and foolishness with every specie of creatures.
Malik has reported that Yahya bin Saeed has told him that Hazrat Issa (Christ) one day passed by a pig, and he addressed it: "Pass on peacefully." He was asked: "You talk to a pig in this manner !" He replied: "I am afraid my tongue may not be habituated to rude talk."
The Answer to the Uneducated is Silence
Some people remain ill-mannered. hot-tempered and lewd-talkers for the whole of their lives. Their faith and belief are not at all disturbed by these evils, nor does their morality admonish them on their attitude. They have no hesitation in telling others things which are disagreeable to them. Whenever they find a suitable field to let off their steam, their tongues run away with vulgar and obscene talks like rein less steeds. No cries stop them nor does any voice inhibit them.
The attitude of a gentleman with such people should, be that he should not engage himself in any discussion with them, because any provocation would lead to great disturbance, and it is necessary to seal this source or trouble. For this reason Islam has commanded to ignore the foolish and unwise people.
Once one of these illiterate persons stood at the door of the Prophet's house with a view to entering it. The kind Prophet treated him very decently and managed to persuade him to go away. There was no other go besides this, for tolerance and forbearance is the cloth by which the uneducated and the fool can be gagged. Had the Prophet allowed him to do whatever he intended to do, then he would have had to hear all the drivel and the rubbish talk from which his ears thus remained safe.
Hazrat Ayesha says that one man sought the Prophet's permission to enter the house, and the Prophet remarked: "What a bad man is he of his family !" When he came in, the Prophet talked to him pleasantly and softly. After he went away, she asked him 'O Messenger of Allah! You heard this man talking in this way, yet there was no sign of perturbation on your face, on the contrary you talked to him pleasantly ?” The Prophet replied: "O Ayesha ! when did you hear me talking vulgarly? On the Day of Judgment before Allah the worst man would be the one for avoiding whose vulgar talk people stopped meeting him,"
(Bukhari)
This policy is such that its truth is borne out by our daily experiences, for how can a man like that could tarnish his good manners by hobnobbing with a bad mannered person? If he starts teaching manners to every uneducated and foolish person, then his life will become a bundle of troubles, For this reason, the holy Quran, while listing the qualities of Allah's slaves, has first mentioned this tolerance of theirs:
"And the slaves of (Allah) Most Gracious are those who walk on the earth in humility, and when the ignorant address them, they say.. 'Salam." {Peace)",
(AI-Furqan.. 63)
Man swallows his anger once, twice, but later on he bursts.
But a well-behaved Muslim is expected by Islam to tolerate more troubles and adversities, so that consequently the evil should not be able to stand firmly on its ground. Sa'eed bin Musayyeb says: "When the Prophet was sitting with his companions one person used insulting words against Hazrat Abu Bakr, causing him pain, but Abu Bakr was silent, For the second time also he used the bitter words against him, and still Abu Bakr was silent. When for the third time he hurt him with his tongue, Abu Bakr tried to answer him, The Messenger of Allah got up. Abu Bakr asked him: 'Are you displeased with me, O Messenger of Allah ?' The Prophet replied: 'No, but from the heaven an angel had come down and he was denying that man's talk, and when you started to answer that man, the angel went away and the devil sat down. And I cannot sit where the devil is sitting"
To pay respect to the foolish and unintelligent people does not mean that their low and superficial acts should also be accepted. In these two conditions there is a very great difference.
The first thing means that man should have control over his self in the presence of folly and unintelligence, and he should not give them a chance to show their true I nature which is the bearer of anger and wrath, and be provoked to take revenge.
While the second aspect has quite the contrary sense.
In that condition it amounts to allow the self to submit to folly, meanness and disrepute, and to accept those low things which no wise and decent man would be ready to accept.
The holy Quran has treated the subject of respect to ! the unintelligent people and the hatred of their low and mean acts in this manner :
“ Allah does not like that evil should be noised t abroad in public speech, except where injustice ha; been done; for Allah is He Who hears and knows all things. Whether you express a good deed or conceal it or cover evil with pardon, verily Allah does blot out (sins) and has power (in the judgment of values)"
The commands that Islam issued to keep the tongue safe from baseless and absurd things is to declare polemical discussion and controversial debating and to shut its doors upon Muslims, irrespective of whether the polemical debating is correct or otherwise.
It is so because here such conditions arise that a man tries to score a point and to overcome his opponent. As he wants to defeat his adversary by his talk, he takes the support of even dubious and unreliable things which can strengthen his argument, and he quotes such statements unhesitatingly which help him in his task. In such a gathering people give more Importance to winning than on expressing truth. This is likely to result in rancor and disturbances, in which clarification and satisfaction have no place.
Islam hates all these conditions and considers them a danger for the religion and morality.
The Prophet has said:
"He who has given up controversial discussion in senseless and false matters, for him there will be built a house in the lower section of the Paradise; and he who has corrected his morals, for him there will be built a house in the upper section of the Paradise."
(Abu Daud) There are some people whom Allah has gifted the power of tongue and has made them expert in that line. This prompts them to exercise their expertise over all people, educated or uneducated. It becomes a burning desire in their hearts, and they do not rest content with out satisfying this desire.
When this group makes others a victim of their power of speech and shows their expertise, they hurt their feelings, and when this quality is required to be employed in expressing the religious realities then all the beauty and grandeur of their speech vanishes.
Islam is extremely displeased with non-sense talkers who shout at the top of their voices, and admonish them very severely.
The Prophet has said: "Before Allah the most hated are the quarrelsome debaters."
(Bukhari)
In another tradition it is stated:
"After receiving guidance no community went astray and did not deviate from the path it was following, except when debaters turned them away from it."
(Tirmizi)
On account of the speed of its tongue, this group does not stay within the limits. It goes on talking, feels conceited and struts along. For this group the position of words is of first importance, their meaning takes the second place. As regards the great and clean purpose, many times it is demoted to the last place, \and sometimes in this hullabaloo it does not get any place at all.
It is narrated that once a deceitful man, wearing beautiful clothes, went in the presence of the Prophet and during conversation raised his voice higher than the voice of the Prophet. When he went away, the Prophet said:
"Allah does not like people of this type. They work their tongue in the way a cow does when it chews the cud. In the same way Allah will twist their faces and mouths on the Doomsday in the fire of hell."
(Tibrani)
When in the fields of religion, politics and other branches of learning the so called orators and expert writers come forward for indulging in polemics and debates, then the spirit of religion receives a setback. The face of politics, learning and sciences is disfigured. And possibly this helped in hastening the decline of our civilization and culture, in the formation of group of the schools of “Fiqh”, division of the Ummah on the sectarian basis and other diseases of disruption. In other matters of religion and worldly affairs also this controversial debating spread its poison.
Controversial debating is worlds away from pure, clean discussion, and sober and pleasant argumentation.
A number of companions of the Prophet have reported that once they were discussing and debating some religious point, when the Prophet arrived; he was terribly angry. He was never seen so angry before. He admonished them and said:
"Stay put, O Ummah of Muhammed! Nations before you were destroyed by this only. Give up this debating. The portion of good is very little in it. Give up this discussion and argumentation, for this is not a quality of a Momin. Avoid this polemic and disputation, for the loss sustained by one who indulges in it becomes complete. For your being a sinner it is sufficient that you are a debater. Give up this debating, because on the Day of Resurrection there will be none to intercede for the debater. Wash off your hands of this wicked habit, for in Paradise I will lead only to three kinds of houses, its lower floor, middle floor and the upper floor, which will be for that man who has given up debating truthfully and with good intention. Keep away from this bad habit because after idolatry, the first thing that my Lord has forbidden is this very debating."
(Tibrani)
Such gatherings of men are arranged where novel and attractive talks drive men towards them. Islam dislikes such gatherings, where people sit and waste their time, and where people always lap up news and defects of others. They have wealth in excess under whose shadow they try to have good time. They have no other work beside this that they seek pleasure in the affairs of other people.
"Woe to every (kind of) scandal-monger and backbiter, who piles up wealth and lays it by, thinking that his wealth would make him last for ever! By no means I He will be sure to be thrown into that which breaks to pieces."
(Humaza: 1-4)
In modern times such gathering in clubs are the order of the day.
This is a calamity that has caused the society to be infected with a number of diseases. This calamity is found in abundance in big towns and small cities, even though there is no religious necessity for this thing.
It is mentioned in the hadith :
"Avoid sitting on the roads." The people said: "O Messenger of Allah! What would happen to our those gatherings without which there would be no life for us." He said: "If you insist on having gathering, then do due justice to them." People asked: "What is their due, O Messenger of Allah.” He answered: "To keep your eyes down, to remove harmful things, to give answer to salutation, to command performance of good things and to prevent commitment of evil things."
(Muslim) CHAPTER 12 KEEP YOUR BOSOM FREE FROM RANCOUR AND ENMITY
Recognition of Greatness What would be a better way of giving comfort to hearts, of removing sorrow and of providing coolness to the eyes than that man should live the life with a healthy and peaceful heart. His bosom should be free from the disturbances of rancour, jealousy and ill feelings for others. He should be glad to see others enjoying the comforts of life, and should consider it as a favor of Allah and think that all slaves are dependent on Him. He should remember the saying of the Messenger of Allah:
"O Allah ! The gifts that you have bestowed on me or on any other creatures, it is only on account of your favour, in which none is associated with You. All praises and all thanks are for You."
(Abu Daud) And when a man should find some other person in difficulty, and sorrowful, he should sympathies with him, and pray to Allah to remove his difficulties and to pardon his sins, and he should remember that prayer which the Prophet had made to God:
"O Allah! If you are the Forgiver, then forgive the sins of all creatures. And no slave of Yours should be in difficulty."
A Muslim should live in such a way that he should be a sympathizer of the people and a sharer of the woes of humanity. He should be content and thankful for his life and should be happy with whatever Allah has given him. His self should be free from the feelings of jealousy and rancour. The corruption of heart from rancour and jealousy is a fatal disease, from such a heart faith disappears immediately, like the liquid that flows down from the hole in its container.
Islam pays special attention to heart, for a black heart tarnishes righteous acts, it disfigures its attractiveness, and it stains and mars its brightness.
And if the heart is glowing, then Allah bestows prosperity even on a small act of righteousness, and towards it every good rushes speedily and makes its place in it (heart).
Abdullah bin A'mar narrates:
"The Messenger of Allah was asked as to what people were great (in virtue). The Prophet replied: 'One whose heart is neat and clean, and whose tongue is truthful.' He was told: 'We are aware of the truthful tongue but what is the meaning of neat and clean heart.'
He replied: 'One that fears God, is free from evils, there is no sin in it, neither insubordination, jealousy nor rancour'."
Therefore, in reality the Muslim society truly is that which is based on mutual love, friendship, brotherhood, the feeling for mutual cooperation and straight dealings. There is no room for an ungrateful person in that society, no place for a person nursing jealousy and rancour in his bosom; on the contrary his condition should be like this: “And those who came after them say:. 'Our Lord I Forgive us, and our brethren who came before us into the Faith ,and leave not in our hearts rancour (or some injury), against those who have believed Our Lord I You are indeed full of Kindness, Most Merciful'."
(Hashr.. 10) Keep away from Mutual Enmity
When the quarrel intensifies and its roots go deeper, and its thorns become branches and branches increase in number, then the freshness of the fruits of faith is adversely affected. Softness, sympathy, satisfaction and peace which are encouraged by the Islamic teachings receive a setback. Performance of worship loses its righteousness, nor does the self get any benefit from it.
Many times the mutual quarrels perturb the persons who claim to be wise. In this they take a recourse to the lowly and superficial things, and sometimes indulge in such dangerous acts which only increase difficulties and bring troubles. When a man is displeased, his eyes become prejudiced and ignore the camel and object to gnat. Such eyes do not appreciate the beauty of the peacock, for they only see its ugly feet and claws. If a slight defect is present, it turns the molehill into a mountain.
And sometimes the internal rancour and jealousy affect them so badly that no hesitation is felt in inventing imaginary stories. Islam disapproves of all these manifestations of ill-feeling and advises to abstain from them. It declares their avoidance as the most virtuous form or worship.
The Prophet has said:
"Listen, may I not tell you something more important than salat, fasting and charity.” The people requested him to do so. He said: "To keep the mutual relationship on the right footing, because the defect in the mutual relationship is a thing which shaves a thing clean, I do not mean that it shaves the hair, but that it shaves (removes) the religion."
(Tirmizi)
Many times Satan is not able to persuade wise men to worship idols, but since he is very keen on misguiding and ruining men, he manages to succeed in driving them away from God, so much so that these wise men become more indifferent in respecting the rights of God than the idolaters themselves. The best method adopted by the devil for this purpose is to sow the seeds of enmity in the hearts of the people. When this enmity develops into a fire and open hostilities result, he enjoys the scene. This fire burns man's present and future into ashes and totally destroys their relationship and virtues.
The Messenger of Allah has said:
"The Satan has been disappointed that he would not be worshipped in the Island of Arabia, but he has not been disappointed from kindling the fire of fighting among the people."
(Muslim) It means that when wickedness takes roots in the hearts, and people start hating love and brotherhood and when these are destroyed, people revert to cruelty and enmity, and break all those relations and connections for joining which Allah has given command; and thus they spread corruption on this earth.
Do Dot Sever Relations Islam is fully alert in respect of the destructive causes of aggression and excesses, and tries to remedy them before they may go beyond the limit. It is common knowledge that men differ from one another in their nature and temperament. If their mutual contact does not result in clashes and estrangement, then inevitably there will appear narrowness and perturbation. For this reason Islam has formulated such principles as may keep the Muslims away from disruption and mischief, and as may generate in their hearts the feelings of love and friendship. For this purpose Islam has forbidden its followers from severing relations and mutual enmity. In human life it so happens if the slightest excess is experienced from some other persons, then it gives us pain, and immediately we sever our relations. But Allah does not like that the mutual relationship among Muslims should be subjected to such adverse consequences. Allah's Messenger has said: "Do not sever relation. Do not indulge in mutual enmity. Do not entertain rancour and jealousy against one another, and do not be jealous of others. Be brethren among yourselves and become Allah's slaves It is not permissible for a man to have severed his relations with any of his brethren for more than three days." (Bukhari) In another tradition it is mentioned: "It is not permissible for a Momin to have no connection with another Momin for more than three days. After three days have elapsed and he happens to meet him, he should salute him. If he answers the salute, then both will share the rewards (Ajr), and if the other person does not answer the salute, the sin will be on him, and the Muslim will be innocent of the sin of severing relations." (Abu Daud) In this hadith the period of three days is kept so that during this period the intensity of anger will be reduced and his wrath will be cooled. After this it will be the responsibility of every Muslim to restore his relationship with his brethren and to revert to his old routine, as if the severing of relation was a cloud that had gathered due to some causes, till the wind blew and drew away the cloud and cleared the atmosphere.
In every dispute or quarrel, a man is necessarily in one or the other condition, he is either an oppressor or the oppressed. If he is an oppressor, he has usurped the rights of others, and then he should give up this wrong policy and should reform his character. He should understand that his opponent could abandon his hostility and rancour towards him only when he takes a satisfying and pleasant step in this regard. In such a condition Islam has commanded that he should request his opponent to come to a peaceful settlement and he should please him.
The Prophet has said:
"He who has harmed his brother's rights or has hurt his honor, then he should please him today, before the day comes when there will be neither dirham nor dinar with him. If he would have virtues, then they would be taken in proportion to the aggression that he had committed. If there would be no virtues in his record, then the evil deeds of the oppressed would be thrust into his (oppressor's) account."
(Bukhari)
This is Islam's advice for the oppressors, but those who are the oppressed and whose rights have been harmed for them the advice of Islam is that when the oppressor may ask for their pardon and may seek his Lord's forgiveness, then he should pardon him and should show softness. In such circumstances, to reject the re- quest for pardon is a great sin.
It is mentioned in the tradition:
“A Muslim brother apologizes to another Muslim, and the latter does not accept his apology, then on him will be the same sin as is on the person who collects a tax which is not due'
"If a person pleads his innocence to the other, and the other one rejects it, then he will not be brought to the water tank."
(Tibrani)
By this clear guidance for the two opposing parties, Islam fights rancour and hatred, and destroys its germs at the outset. In this way it brings the Muslim society on the high level of a life full of love, friendship and Justice. Islam considers it a meanness of the human nature and lowliness that the hatred should take roots in the; hearts and may not come out, but continue to burn in. side like a volcano.
Those who nurse rancour and hatred against others in their hearts are always in search of opportunities to vent their inner hatred. They feel satisfied only when they shout in anger at the top of their voices and indulge in abuses. They hurt the feelings of others and spread corrupt and mischief on the earth.
It is narrated by Ibn Abbas:
"Allah's Messenger has said: May I not show you the sign of the wicked people ?”
The people said: "If you are pleased, you may tell us."
He said: "The most wicked person among you is he who keeps himself aloof, is harsh on his slave, and does not give any gifts to others. May I not tell you of another person more wicked than this ?”
The people said: Definitely, O Messenger of Allah ! If you are pleased."
He said: "He who has rancour against the people and the people have rancor against him." Then he asked: "May I not tell you of a more wicked person than this ?"
The people said: 'Definitely, O Messenger of Allah ! If you are pleased."
He said: "He who does not pardon the errors of others, does not accept their apologies, and does not forgive their crime." Again he asked: "May I not tell you of a more wicked person than this ?"
The people said: "Definitely, O Messenger of Allah! If you are pleased."
He said: "He from whom no good may be expected, and from whose wickedness there may not be security."
(Tibrani)
The wicked tendencies covered by this hadith are the different stages of rancour and hatred, which occur in proportion to the defect and disease. This is not a strange thing, because from the olden times the people knew about them. Even in the pre-Islam days (Jahiliyah) rancour was considered to be the lowest stage of the wicked conduct, and decent people always avoided it.
A poet of that period, Antara says:
"People of high position do not have rancour in their heart,
One who has anger in his nature cannot reach high position,"
There are many evils in the society about which Islam has warned. If we think seriously, it will not be difficult to find out their source.
In spite of all these evils having different shapes and forms, they revolve round only one basic disease, and that is rancour and enmity, False accusation of innocent people is a crime, the real cause of which is ill-feeling and hatred. Since it is extremely effective in mutilating the realities and to condemn the innocent persons, Islam has declared it to be the worst kind of falsehood. Hazrat Ayesha narrates that Allah's Messenger asked his companions:
"Do you know what is the worst aggression ?"
They said: ,. Allah and His Messenger know it better."
He said: "Before Allah the worst aggression is to make halal (permissible) for oneself the honour of another Muslim." Then he recited the following verse of the Quran :
"Those who have caused pain to the Momin men and Momin women without any fault of theirs, surely they have earned the (consequences of) false accusation and open sin."
(AI-Ahzab)
Undoubtedly the tendency to unnecessarily search out defects in other people and to foist it on them is the proof of meanness and wickedness. For being guilty of falsely accusing any person, Islam has decreed punishment in this world also, and it is difficult to imagine the punishment that the perpetrator of this sin will receive in the next world.
Allah's Messenger has said:
"He who, in order to find fault, says something about a person which was not there, Allah will throw such a man in hell till he tastes fully what he had fabricated."
(Tibrani)
In another tradition it is mentioned: "If a man spreads a rumor about another person of which he was innocent in order to bring him into disrepute, then it is Allah's task to melt him in fire on the Doomsday till he gets the full taste."
The meaning of the cleanness and purity of the bosom is this that if a man does not work for the good of others, then at least he should wish well of others. But if a man who does not see any defects in others, and yet he accuses them of those defects and tries to entangle them in baseless charges, such a man is a liar, a deceiver and shameless. Allah has said:
"Those who want that obscenity may spread in the group of those who believe, for them there is very severe punishment in this world and in the next world. Allah knows and you do not know."
(Noor: 19)
This is a great favor of Allah on His slaves that He approves of covering the defects of the creatures, even if those defects are present. And it is not permissible for a Muslim that he should feel pleased by condemning another Muslim, even if his condemnation may be correct, because men of healthy mentality feel pain when they see others in pain, and they wish for their recovery and welfare. As regards having pleasure from the disgrace suffered by others, from relating others' defects, and from uncovering their evils, this cannot be the course of action of a true Muslim.
Because of this Islam has declared backbiting as horam (forbidden), for in this the latent rancour gets a chance to come out and man is deprived of grace and blessing.
Abu Huraira has narrated that Allah's Messenger has said: "Do you know what is backbiting ?"
The people said: "Allah and His Messenger know better."
He said: "You remember your brother in a way that may be disliked by him."
He was asked: "If my brother has the defect which I am relating, then is that also backbiting ?"
He replied: "If that defect is in him, then it is backbiting; and if the defect stated by you is not in him, then it is a false accusation."
(Muslim)
The etiquette and principles formulated by Islam for the security of friendships and for a safeguard against divisive tendencies includes the forbidding of telling tale (backbiting), because it creates ill-feeling among friends, and it destroys the cleanness of the hearts.
The Prophet used to restrain his companions from saying things which could hurt the feelings of others. He has said: "None of you should convey to me any hurtful thing about my companions, for I want that as long as I may come to you my bosom should be clean in respect of everyone of you."
If some one hears a wrong thing about some other person, then he should not widen the hole of the torn cloth by putting his finger in it. Many evil gossips die their own death, if they are left to themselves, and many statements give rise to wars, because large numbers copy them and encourage them. They are like sparks which fly carrying destruction with them.
Allah's Messenger has said:
"No tell-tale can enter Paradise."
(Bukhari)
In another tradition, the word "Qattat" has been used. Ulema say that 'Qattat' and 'Nammam' have the same meaning. But there is also a contention that Nammam is one who hears some people talking and then goes on quoting them, and Qattat is one who eavesdrop other people talking and then goes on quoting them here and there.
In the hadith it is stated:
"Telling tales and rancour will go to hell. These two things cannot gather in the heart of a Muslim."
(Tibrani)
The essential outcome of enmity and rancour is that man should be under a wrong impression, should be in search of defects of his adversary, should grieve internally on seeing others in good position and well-placed.Islam has severely disapproved of all these things.
The Prophet says:
"Anyone who knows about the defect of his another Muslim brother and he has concealed it, then Allah will cover (his defects) on the Day of Judgment."
(Tibrani) In another tradition, it is said:
"He who has veiled the defect of a Momin, he has acted as if he, has revived a girl placed in a grave."
(Tibrani)
The majority of persons who are always in search of the defects of others commit more abominable crimes than those committed by the professional criminals. The hearts of such people are miles away from their Lord.
To be in search of a crime in order to give it publicity is more reprehensible than actually committing that crime. What a great difference is there between these two feelings and attitudes? One feeling is that there is consideration against the things forbidden by Allah and concern for safeguarding it, while on the other side there is rancour against Allah's slaves and wish and desire to disgrace them.
The first feeling may even reach the limit, but it is not so bad as the second feeling, which secures pleasure and satisfaction from the ruin of the fellow-creatures- it waits for their faltering, and laughs in their adversities.
The safety of a Muslim's bosom and its purity is such a good gift that does not allow to attach his life to his fate or fortune or his sensibilities to the people, because many times he fails to achieve something, when others succeed. Sometimes he remains among the 'also ran' in the race of life, and others go ahead.
But this would be a very mean and uncivilized thing if a man is overcome by the feeling of selfishness and wishes others to sustain loss and setbacks only because he himself has not been able to forge ahead and derive benefits.
Then a Muslim must be broad-minded, a benefactor of humanity and a sympathizer of the people. He should look at all things from the viewpoint of public good. He should not keep his own selfish gain in view.
Generally people entertain the feelings of rancour and enmity because they see that their wishes and desires are not being satisfied, while others arc having more than their share of the spoils. This is the trouble which
does not allow them to rest awhile.
In the ancient times, the Devil had seen that the rank and position which he himself wanted had gone to the share of Adam; therefore, he decided that he would not allow Adam to enjoy these blessings: