The Knowledge of Islam

Tuesday, September 25, 2012

The Six Categories of at-Tajreeh (Disparaging):

Jul 3, '10 9:34 AM
by Nasrin for everyone

The Six Categories of at-Tajreeh (Disparaging):

[1] Al-Lamz: (slander) means at-Tanaqqus (to belittle someone), the Most High says: {Do not defame one another…}

Al-Lamz (Slander) is a type of at-Tanaqqus (to belittle someone).

{Those who defame the believers who give charity voluntarily, and those who could not find charity to give except what is available to them, they are mocked at. Allah will throw back their mockery on those who mock them and they shall have a painful punishment.}
Therefore it is not permissible to slander the Muslims and worse than that is slandering the Prophet (peace & blessings be upon him): {And of them are some who accuse you (O Muhammad) in the matter of distributing the alms. If they are given a part of it they are pleased, but if they are not given a part of it they become enraged!}

A severe promise:

{Woe to every slandering backbiter.}

{Do not defame one another…}

Meaning: Do not slander one another because the believers are like one soul, so when the believer slanders his brother it is as if he is slandering himself because he is his brother.

(The believer towards another believer is like a building whose blocks strengthen one another.)
And he said (peace & blessings be upon him):

(The likeness of the believers in their mutual love for one another, in their mutual mercy towards one another, and in their mutual affection towards for one another is like the body whose organ is afflicted. It affects all of the body with sleeplessness and fever.)

[2] at-Tanaabuz bil-Alqaab (Putting one another down with nicknames): The Most High says: {Nor insult one another by nicknames.}

The word Laqab (that appears in the Quranic text) is an expression of praise or one of blame. So if the Laqab (Arabic meaning nickname) is one of praise then this is what is desired. Such as if you said ash-Shahm (the Well Mannered), al-Kareem (the Noble), al-‘Aalim (the Scholar), al-‘Aamil bi-‘Ilmihi (the One who acts upon what he knows), an-Naasih (the one who gives good advice). And if it is a Laqab of blame then this is a blameworthy characteristic. Such as if you said, he is al-Bakheel (the Stingy), ar-Radheel (the Vile), an-Naaqis (the Deficient) then this is blameworthy even if there exists a deficiency in his body you still don’t say to him al-‘Amaa (the Blind one), al-‘Araj (the Lame one), al-Ahwal (One who is cross-eyed) or anything similar. However if he is known by this name then this is not a case of belittling someone. There were some narrators (of the prophetic traditions) known as al-Ahwal and al-A’mash for the purpose of distinction not for the purpose of at-Ta’yeer (to point out defects).

Therefore His statement:
{Nor insult one another by nicknames.}

This means not to put one another down by using nicknames. This is not from the way of giving advice and rectifying issues amongst the people. Some of the people use nicknames for the case of (upholding) honor and to speak out against the objectionable even though (upholding) honor and speaking out against the objectionable are both something commanded within the religion. This method is still not the way in which Allah, the Glorified, the Most High, authorized things to be done.

[3] as-Sukhriyyah (Mockery): The Most High says:
{The men should not mock other men as they may be better than them. Nor should the women mock other women as they may be better than them. And do not slander one another or put one another down using bad nicknames. The worst of names is corruption after having had pure faith.}

Allah the Glorious & Lofty calls as-Sukhriyyah (mockery) of others and what is mentioned along with it as Fusooq. The Arabic word Fusooq means to step out of the obedience of Allah since this is an act that is not attributed with Imaan (pure faith): {Rather the believers are brothers.}

Then the Glorious and Lofty says {And whoever does not repent} from this blameworthy category ofas-Sukhriyyah (mockery), al-Lamz (slander), at-Tanaabuz bil-Alqaab (Putting one another down with nicknames), Gheebah (backbiting), and an-Nameemah (tale carrying). The one who does not repent from this and leaves off (repentance) then {they are those who oppress others} meaning that they oppress the people. Perhaps Allah pardons the one being belittled and tests the one who does the belittling with the same thing or worse than what has befallen him.

[4] ath-Thann as-Sayee (Holding a bad opinion of someone else): Then He says:
{O you who believe, stay away from the many types of Thann (assumption) for indeed some Thann (assumption) is sin.}

Ath-Thann is reflected between two issues. The first is more valid than the other. The valid form is (the act of) assumption and the second form is (the act of) suspicion. The Arabic word ath-Thann is divided into two sections: Thann (assumption) that is done as a result of deriving a benefit since most assumptions hold a level of certainty. As for the act of ath-Thann that contains more harm than good then it is to be abandoned. This is why the Most High says: {Stay away from the many types ofThann}. He did not say to leave off all of the types of Thann. This indicates that some types of Thannwhen its benefit is valid it is not to be abstained from. This also points to leaving off the avenues which can lead to the impermissible. Excessiveness in suspecting others can lead the people to boycotting and abandonment. It does not strengthen anyone and places the Muslims in a bad light: this is an object of caution and an act that most likely will cause more harm (than good).

And the Most High says: {Stay away from the many types of Thann (assumption) for indeed some Thann (assumption) is sin.}

So one abstains from the various types of assumption for the sake of the partial harm that it contains.

[5] at-Tajassus (Spying on others): Then the Glorious and Lofty says:
{And do not spy on one another}

It is to search for mistakes one commits in secret. Allah does not hold one to account for this. Rather the commanded issue is to conceal other’s faults unless spying contains a favorable benefit for the sake of preserving safety as well as to eliminate sins. Now if the spying is done to prevent harm that is feared the Muslims will be affected by then it is a legislated command to be implemented in repelling harm from the Muslims. As for when it is done solely to look into the peoples affairs and to speak about people then this does not prevent harm! This increases danger and it becomes spying that contains no benefit. That is because some of the people pursue the people’s errors that Allah has in fact covered. He (s) said: (O Assembly of youth! Whoever withholds his tongue and faith has not entered his heart. Do not back bite the Muslims and pursue their errors. For indeed whoever pursues their errors Allah will pursue his errors and whomever Allah pursues his errors then He will be scandalized in his own home.)

We know that spying consists of two categories: the first is the type of spying that is blameworthy. It is prohibited for that which is not based upon an appropriate benefit or if the intent is to seek looking into the people’s hidden faults. The recompense is from the same type of deed; because nothing is hidden from Allah. He knows (everyone’s) sins and what a person keeps inside of himself. Therefore whenever a person pursues the faults of his brothers and it is not based upon giving sound advice or to prevent harm rather it is solely for the sake of looking into the people’s faults and to pursue their mistakes then Allah is All-Knowing of all hidden issues and despite this He covers the sins of His servants. So when someone does not conceal his brother’s errors and faults then Allah the Glorified and Most High will expose him. Therefore we must aware of this issue.

[6] al-Gheebah (Backbiting): Then the Glorious and Lofty says:
{Do not back bite one another}

Al-Gheebah was explained by the Prophet (s) when he stated, “Do you know what al-Gheebah is?” His companions said, “Allah and His Messenger know best.” He said, “It is that you mention something about your brother that he dislikes.” It was asked of him, “What if what I say about my brother is true?” He said, “If it is true that there exists what you said of him then you have backbitten him” meaning that you mentioned his fault during his absence. He went on to say, “And if he did not have this in him then you have falsely accused him” meaning that you lied upon him since the Arabic word used in the text al-Buhtaan is a form of lying. So it is not unknown to you that you either are one who is backbiting or you are one who is telling lies. Backbiting and lying are two major sins from the major sins of Islam. You are safe only when you have left off engaging in backbiting and in purifying your tongue from it. Be aware of it as it is pure evil and does not produce any benefit. As for when mentioning the faults of a person contains benefit like in a complaint or in preventing vice and the objectionable then there is no harm in that.

Then He brings forth a parable to cite a perfect example regarding al-Gheebah. It is repeated to benefit the inner-souls for the sake of making them want to flee from engaging into it. The Glorious and Lofty says: {Does anyone of you like to eat the flesh of your dead brother? Of course not! You would dislike it!}

Not one person would ever dare to eat the flesh of a dead human being. This is one of those things that the inner-souls would turn from and detest it severely. He would not be capable of doing so. The human being is not able to approach the cadaver of the dead and eat it even if it was at the funeral of a non-Muslim so how about the funeral of a Muslim? {Does anyone of you like to eat the flesh of your dead brother?}

So how is it that the inner-souls detest eating the flesh of the dead person but do not detest eating the flesh of the person who is alive by backbiting him?

Then the Glorious and Lofty says: {So fear Allah} which means to abandon the act of backbiting. This proves that the one who does not abandon the act of backbiting and continues to engage in it then he does not truly fear Allah the Glorified, the Most High.

The Glorious and Lofty says: {Indeed Allah is at-Tawwaab (the One who accepts repentance) ar-Raheem (the Merciful).}

This is to incite the need for repentance. Whoever repents to Allah from backbiting, mocking others, from slandering the Muslims, and from spying without benefit, whoever repents to Allah, He will accept his repentance. He constantly accepts repentance.

Raheem: He is merciful to His servants when they repent to Him even if they commit many sins. This should encourage those who disparage their brothers and speak of their honor while back biting them in sittings. This proves that all of these issues are filthy affairs and wrong doings that necessitate repentance. So whoever falls into any of this then he must repent. That is by seeking forgiveness from the one whom he wronged with any of these filthy affairs. If he is not able to seek forgiveness from him then he should call him and speak well of him in the sitting in which he back bit him.

We ask Allah the Glorious and Lofty to accept our repentance and yours. And that He make us and all of you righteous and of those who rectify the affairs not as those who cause corruption. And may the peace and blessings of Allah be upon our Prophet and upon his family and all of his companions.

Taken from: The Difference between Naseehah (Advising others) and Tajreeh (Disparaging others)
By: ash-Shaykh Dr. Saalih bin Fawzaan al-Fawzaan (hafithahullah)
Translated by Aboo ‘Imraan al-Mekseekee –may Allah guide him
The Difference between Naseehah (Advising others) and Tajreeh (Disparaging others)

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Tags: salafiyah, shayook, manhaj, abdul-wahhab, daw'ah, ulama, scholars, tawheed, seek ilm,allah

Pages

Tuesday, September 25, 2012

The Six Categories of at-Tajreeh (Disparaging):

Call to Allah with Good Manners!

Regarding Seeking the Condition of Individuals

Part Three – From the Manhaj of Boycotting the people of Bida’

Part Two From The Manhaj of Boycotting the People of Bida’

Part One – From the Manhaj of Boycotting the People of Bida’

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