Backbiting & Slander - AnIslamic perspective

Allaah Says in the Quran what means: "And why, when you heard it, did
you not say: 'It is notfor us to speak of this. Exalted are You, [O
Allaah]; this is a great slander?'" [Quran 24:16]
Backbiting & Slander Defined
Prophet Muhammad once asked: "Do you know what backbiting is?" His
companions replied: "Allaah and His Messenger know best." He then
said: "It is to say something about your brother that he would
dislike." Someone asked:"But what if what is said is true?"The
Messenger of Allaah replied: "If what you say about him is true, then
you have backbitten him, but if it is not true then you have slandered
him." [Muslim]
Islam is a religion of peace, love and compassion. Lies, suspicion,
backbiting, slander and gossip are totally alien to Islam. In fact,
they are considered amongst the most destructive of major sins. This
is so because these sins sow enmity and discord among the Muslim Ummah
(nation) and lead to its destruction. They cause hostilities between
people of the same household, and between neighbours, friends and
relatives.
Islam demands that our relationship with mankind be one of sincerity
and responsibility. It should be one where we have respect for the
honour, reputation and privacy ofothers. Islam teaches us that we are
not only held accountable for our attitudes and actions, but also for
anything over which we have control or influence in our society or the
world around us.
Allaah has Forbidden the Believers from Backbiting
Allaah states in the Quran (what means): "O you who have believed!
Avoid much [negative] assumption. Indeed, some assumption is sin. And
do not spyor backbite each other. Would one of you like to eat the
flesh of his brother when dead? You would detest it. And fear Allaah;
indeed, Allaah is Accepting of repentance and Merciful." [Quran 49:12]
If we were to reflect deeply over this example, it would be enoughto
keep us away from backbiting!
Backbiting and Slander are Great Sins and Cannot be Treated with Indifference
The Quran Says (what means): "When you received it with your tongues
and said with your mouths that of which you had noknowledge and
thought it was insignificant while it was, in the sight of Allaah,
tremendous." [Quran 24:15]
Many of us backbite and gossip without thinking. We think it is a
minor matter, however, Allaah reminds us to be careful, for eventhough
we think we are doing something small, it is in fact very large in the
sight of Allaah!
Allaah Teaches Us to Speak Out Against Slander and Try to Put a Stop to It
Allaah Says (what means): "And why, when you heard it, did you not
say: 'It is not for us to speak of this. Exalted are You, [O Allaah];
this is a great slander?'" [Quran 24:16]
Many people are so busy spreading the slander they hear that they do
not even stop to consider whether it is true or not.
Satan Wishes that We Use Our Tongues to Create Conflict and Hatred
Allaah Says (what means): "And tell My servants to say that which is
best. Indeed, Satan induces [dissension] among them. Indeed, Satan is
ever, to mankind,a clear enemy." [Quran 17:53]
Are we falling into Satan's trap? We can all analyse ourselves to see
if this is the case. Let's now compare that to what Prophet Muhammad
said about backbiting:
Allaah states in the Quran (what means): "There has certainly beenfor
you in the Messenger of Allaahan excellent pattern…" [Quran 33:21]
We Should Guard Our Tongue from Sins and Use Our Limbs in Acts of Obedience
Prophet Muhammad said: "Hewho protects his tongue from unlawful
utterances and his private parts from illegal sexual intercourse, I
shall guarantee himentrance into Paradise." [Al-Bukhaari & Muslim]
The Best Muslim Defined
Prophet Muhammad was once asked: "Who is the best Muslim?" He replied:
"He is the one from whom Muslims are safe from the evil of his tongue
and hands." [Muslim]
Deriding people in their presence by making negative facial
expressions or by hand gestures while they are unaware is also a form
of backbiting.
We Need to Beware of the Slipping of Our Tongues
Prophet Muhammad said: "When man wakes up in the morning each day, all
his body parts warn his tongue saying: 'Fear Allaah with regards to
us, for we are under your mercy; if you are upright, we will be
upright and if you are crooked, we will be crooked.'" [At-Tirmithi]
Summary
Backbiting and slander are so widespread that they have become the
topic of people's meetings and an avenue for expressing their anger,
misgivings and jealousy. Those who indulge in backbiting are oblivious
of the fact that they are only harming themselves. This is because on
the Day of Resurrection, both the wrongdoer and the wronged willstand
before Allaah, the Just Judge. Allaah will then give the wronged
person from the good deeds of the person who wronged him by backbiting
or other injustices.
Some situations allow us to inform others of what someone has done. We
are permitted to inform the authorities when someone does injustice to
us or others. We are permitted to inform someone who can prevent a
perpetrator from committing further vice. It is alsopermissible for us
to tell whoeverseeks our advice about a person for business dealings
or marriage. In this case we are allowed reveal only as much as
necessary about the person so that the enquirer will not feel
deceived. All these forms of speaking about others are lawful.
Islam teaches us that if people are being ridiculed or backbitten in
our presence, we should defend their honour. If we neglect doing so,
we risk depriving ourselves of the ever-needed help and mercy
fromAllaah.
Prophet Muhammad said: "If a man's Muslim brother is slandered in his
presence, and he is capable of defending him and does so, Allaah will
defend him inthis world and in the next. But if he fails to defend
him, Allaah will destroy him in this world and thenext." [Al-Baghawi]
What will we do the next time we are tempted to backbite, or if we
hear slander in our presence? The choice is ours. - - ▓███▓
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Be What You Want Your Child To Be

These are words that should be addressed to parents and mentors in
order to achieve a general benefit: Whoeverlikes his child to be
something, should first be that something.
Be a positive role model:
Dear parent, your child is attached to you. You are his role model and
leaderand the basic moral benchmark on which he depends in all that he
does. So, be a positive role model for him to follow in your faith and
worship of Allaah The Almighty; and be a positive role model for him
in your morals, manners and good treatment. In other words, be a
positive role model in the complete sense of the word, through your
practical treatment with your children, following the example of the
Prophet, .
Be fair:
If you are not fair, in no way can you be able to judge between two
opponents even in a trivial case. Being so, what do you think of the
whose case occupies you throughout your entire life? You would not be
able to direct your child in the manner you like if he feels you
prefer his brother over him. That is the kind of injustice which the
child never accepts, as the Messengerof Allaah, , did not accept
earlier.
Be with him part of his time
Dear parents, you have no valid excuse before Allaah The Almighty, nor
any argument that is acceptable to the child tojustify your failure to
finda specific time to sit with him, which is his right over you and
everyone should be given his due right. That is also the trust of
responsibility, and Allaah The Almighty commands you to give back the
trusts to those who are liable to them. O you who leave your child to
others to bring him upon your behalf; do not weep on the morrow
because you are held guilty (for his negligence of you) for as you
waste him when he is a child, he shall waste you when you grow old.
Be tolerant:
Frequent blame and reproach for everything, whether or not it is
significant, inevitably leads to adverse results, the child would
neither follow the given advice, nor would he give up (the mistake).
The result would be that you wouldlose your position of aweand
reverence in the sight of your child, who, in turn, would leave you
and refrain from listening to you. Anas served the Prophet, for ten
years, during which time he never heard from him (any word of rebuke
even as trivial as) 'Uff'.
Be intelligent:
Utilize suitable opportunities and current events to implantall the
values and morals you like in the heart of your child. What you
giveyour child would then be imprinted in his heart, and become
inerasable. The Messenger of Allaah, sallallaahu 'alayhi wa sallam,
made Ibn 'Abbaas ride behind him on a donkey, and of course, he (Ibn
'Abbaas ) was happy about riding behind the best of all creation on
the same mount. He taught him words which remained not only in his
memory but also in the memory ofthe whole Ummah (nation): "If you are
mindful of Allaah, He will protect you, and if you are mindful of
Allaah, youwill find Him ever with you. When you ask for anything ask
it from Allaah, and if you seek help seek help from Allaah. Know that
if the people were to unite to do you some benefit, they could benefit
you only with what Allaah had written for you, and that if they were
to unite to do you some harm, they could harm you onlywith what Allaah
had written against you. The pens (of writing the Divine decree) have
beenlifted and the pages havedried (of their ink)." [At-Tirmithi]
Similarly, the Messenger of Allaah, , rescued theboy before bad habits
were inculcated in his breast, and said to him once he noticed any
kindof bad behavior: "O boy! mention the Name of Allaah, and eat with
your right hand and eat of what is nearer to you (in the dish)."
[Al-Bukhaari] The boy then did not forget it, as shown in his comment,
" Since then I have applied those instructions when eating."
Be a storyteller :
A story has the influence of magic on the soul. It absorbs the child's
mind and makes him live with its heroes. So, it is due onyou, father
and mother in particular, to pay special attention to relating stories
to children. One-third the Noble Quran consists of stories about
ancient people. Moreover, the Prophetic Sunnah contains many authentic
stories. Therefore, you should employ those stories to be a source of
reflection and giving lessons, as stated by Allaah The Almighty when
He Says (what means): } There was certainly in their stories alesson
for those of understanding.} [Quran 12:111]
Be patient:
Be patient when listening to the needs of your child, keeping in mind
that you are talkingto someone with limited mental faculties, so you
should speak to him according to his understanding. Your perfect
example, the Prophet, , tolerated and was patient with 'Aa'ishah while
she was reclining against his back, looking at the display of the
Abyssinians. In this context, she said, "(I continued watching) till
Iwas bored" So you may deduce from this event how a little girl (who
hadnot reached the age of puberty) who is eager to enjoy amusement
should be treated in this respect."
Be a companion:
Dear parent, let each of you be a companion (to his child), so that
you would attract him. No doubt, keeping company has a great impact on
thechild, and makes his heart like a blank page having all that the
mother and father like tobe imprinted on it. However, you are not
theonly companion of the child: there are evil friends who do their
bestto ruin what you build. So, occupy all the time of your child with
your company, and be conscious before your child is stolen from you
while you are heedless. Your company pleases him so much, and
encourages him to relate his affairs to you and divulge his secrets.
So, behis companion, encourage him and praise him a lot. Ibn 'Umar
never left the night prayer after he heard the words of the beloved
Prophet, : "What an excellent man 'Abdullaah is! Were he to pray at
night." [Al-Bukhaari]
Be a watcher:
Dear parent, do not throw the seed (in the land) and then go and leave
it, saying to yourself: I have been cultivating . However, you should
wait for the harvest, otherwise, the blight of evil and corruption
would come after you to eat your cropbefore you pluck its fruits. So,
you should watch over your child in his morals, particularly
truthfulness, for lying is the basis of all vices. When the Messenger
of Allaah, , liked to prevent a man from all kinds of evil, he said:
"Do not lie." Watch over him in his friends and peers. Watch over him
in his physical constitution and seclusion. Be careful, lest there
arise factors that try to ruin what you havebeen building throughout
the years, seeking the help of Allaah The Almighty at all times. -
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Trade transactions

Allaah, in His Noble Book, the Quran, and the Prophet through his
honorable Sunnah (Prophetic Tradition), pointed out the rulings on
transactions because of people's need for them; people in general need
food, clothes, houses, vehicles and other necessities of life
inaddition to different luxuries which are obtained through trade.
Trade is permissible according to the Quran, Sunnah, consensus of
Muslim scholars, and analogical deduction.
Allaah Says (what means): {...but Allaah has permitted trade...} [Quran2: 275]
And also Says (what means): {There is no blame upon you for seeking
bounty from your Lord (during Hajj)…} [Quran 2: 198]
The Prophet said: " Theseller and the buyer havethe right to keep or
return goods as long as they have not parted. If both parties speak
the truth and point out the defects and qualities (of the goods), then
they willbe blessed in their transaction. But if they tell lies or
hide something, then the blessings of their transaction will be
destroyed." [Bukhaari]
Muslim scholars uniformly agree on the permissibility of trade in general.
Concerning analogical deduction, trade transactions are permissible
because people's needs are interdependent, and people grant nothing
for nothing. A person does not give what he has, money or goods, in
return for nothing, so wisdom necessitates the permissibility of trade
in order to enable people toget their needs.
Trade transactions can bevalidated by means of a verbal formula or an
actual one. The verbal formula expresses the seller's verbal agreement
on the sale when he, for example, says to the buyer, "Well, I sell it
to you" and the buyer's verbal acceptance when he, for example, says,
"And I buy it" . The actual formula is the act of exchange itself,
when theseller is given the usual price and the buyer takesthe
commodity, without any verbal declaration.
Sometimes a trade transaction is validated by means of both verbal and
actual formulas. Shaykh al-Islaam Taqiyyud-Deen said: "There are some
ways of exchange. First, when theseller gives only a verbal acceptance
and the buyer takes the commodity (without declaring his acceptance).
For example, a seller may say to the buyer, `Take this piece of cloth
for a dinar (a n old Arab coin that equals 4.25 grams of gold) , and
the buyer takes it (without saying aword). The same ruling applies
when the price is a given material; for example, the seller may say to
the buyer, `Take this piece of cloth for yours' and then the buyer
takes it. Second, when the buyer declares his acceptance and the
seller only gives him the commodity whether the price is a given
material or the sale is on credit (and the buyer is honestly
guaranteed to pay). Third, when neitherthe seller nor the buyer speaks
(about the price) for there is a custom to that effect."
[Majmu'ul-Fataawa', 29/7-8]
There are certain conditions to be fulfilled (some related to the two
parties while others to the commodity) to make a trade transaction
valid, lacking any of which invalidates the transaction:
Conditions Related to the Seller and the Buyer
First: Mutual Consent: A trade transaction becomes invalid if either
the seller or the buyer is unjustly forced to conclude it. Allaah, The
Exalted, Says (what means): {...but only [in lawful] business by
mutual consent...} [Quran 4: 29]
Moreover, the Prophet said: " Selling should be only by mutual
consent." [Ibn Hibbaan, Ibn Maajah, and other compilers of Hadith]
However, a transaction concluded through just compulsion is deemed
valid, as in the case whenthe ruler (or the one in authority) forces a
bankrupt person to sell his remaining property inorder to pay off his
debts.
Second: Being free, having reached puberty, being legally accountable,
and being sane: A trade transaction becomes invalid if either of the
seller or the buyer is a minor, a foolish or weak-minded person, an
insane person, or a slave who has not taken his master's permission
(to conclude the transaction).
Third: Being the owner (of the commodity or the money) or a
representative of the owner: The Prophet said to Hakim Ibn Hizam: "Do
not sell what you do not have (or possess)." [Ibn Maajah and
At-Tirmithi who deems it a Saheeh (authentic) Hadeeth]
Al-Wazeer said: "Scholars agree that it is impermissible for a Muslim
to sell whatever isnot present with him or whatever he does not
possess, and then goes out to buy that thing for his customer, for
this is a void trade transaction."
Conditions Related to the Commodity
First: Being absolutely lawful to use: It is impermissible to sell
whatever is prohibited for a Muslim to make use of, such as
intoxicants, the flesh of swine, musical instruments, and dead
animals. The Prophet said: "Allaah and His Messenger prohibited the
trade of intoxicants, dead animals, pigs, and idols." [Bukhaari and
Muslim]
He also said: "Allaah prohibited intoxicants and their (gained)
prices,dead animals and their prices, and pigs and theirprices." [Abu
Daawood]
It is also illegal to sell the impure fats (or the ones affected by
impurity) for the Prophet said: "When Allaah prohibits something, He
prohibits the price paid for it. " [Abu Daawood]
Also, Al-Bukhaari and Muslim related that the Prophet was asked: "O
Allaah's Messenger! What about the fat of dead animals, for it is used
for greasing the boats and the hides, and people useit (as oil) for
lamps?" He replied, `No, it is prohibited.' "
Second: The price and thecommodity must be available, (when the trade
transaction is concluded), for any unavailable commodity isconsidered
nonexistent and is illegal to be sold. For example, it is illegal to
sell a fugitive slave, a runaway camel, or a bird in the air.
Likewise, it is illegal for a Muslim to sell something taken by
forceexcept in the presence of the one who took it forcefully, or one
who is able to restore it (such as the police or a judge or the like,
to guarantee delivering it to the buyer).
Third: The price and the commodity must be known to the seller and
buyer, for hiding any is regarded as fraud which is prohibited in
Islam. Thereupon, it is invalid for the buyer to buy something he does
not see or recognize, and for the seller to sell an animal embryo in
its mother's womb or milk in udders, separately. Also, the selling
systems called mulaamasah (A way of selling used to be practiced
before Islam; it means that when the buyer touches somethingdisplayed
for sale, he has to buy it at the price decided by the seller) and
munaabadhah ) A way of selling used to be practiced before Islam; it
means that when the buyer throws something to the seller, the buyer
has to buy it at the price decided by the seller) are prohibited. Abu
Hurayrah narrated: "The Messenger of Allaah forbade selling by
mulaamasah and munaabadhah." [Al-Bukhaari and Muslim]
Selling by hasaah (stone), likewise, is prohibited; it is another type
of sale which means that when the buyer throws a stone at a certain
commodity displayed for sale, he has to buy it at the price decided by
the seller. - - ▓███▓ Translator:->
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Sins of the Tongue, - Use of the Word “Jahiliyyah” (Period of Ignorance).

Is it permissible to use the word Jahiliyyah to refer to societies
after the time of the Prophet (peace and blessings of Allah be upon
him), whether they are kafir non-Muslim) or Muslim societies?
Praise be to Allah.
Firstly:
The word Jahiliyyah is used to refer to the period before the coming
of the Prophet (peace and blessings of Allah be upon him). It refers
to two things that are combined in this period: jahl (ignorance) and
jahaalah (foolishness).
The word Jahiliyyah is a blameworthy word. Ignorance and foolishness
together are sufficient for a person todisavow himself of them,even if
he has these attributes, and knowledge and guidance are sufficient for
a person to feel proud of, if he has these attributes, and even if he
does not.
In al-Mu'jam al-Waseet itsays:
Jahiliyyah refers to the ways of the Arabs beforeIslam, namely
foolishness and misguidance. End quote.
Al-Haafiz Ibn Hajar (may Allah have mercy on him) said:
Jahiliyyah refers to that which came before Islam. Fath al-Baari.
Al-Mannaawi (may Allah have mercy on him) said:
Jahiliyyah refers to the time before the Prophet (peace and blessings
of Allah be upon him) was sent; they called it that because of the
extent of their ignorance. Fayd al-Qadeer.
Shaykh Muhammad ibn Salih al-'Uthaymeen (may Allah have mercy on him) said:
What is meant by Jahiliyyah is the time before the Prophet (peace and
blessings of Allah be upon him) was sent, because at that time the
people's ignorance was great; it included ignorance bothof the rights
of Allah andthe rights of His slaves. Al-Qawl al-Mufeed 'ala Kitaab
al-Tawheed; Majmoo' Fataawa al-Shaykh Ibn 'Uthaymeen.
And he said:
Wailing is an act of Jahiliyyah which inevitably continues to exist
among this ummah (nation), although it is something that belongs to
the Jahiliyyah, either because of ignorance which is the opposite of
knowledge, or because of foolishness which is the opposite of wisdom.
Al-Qawl al-Mufeed 'ala Kitaab al-Tawheed; Majmoo' Fataawa al-Shaykh
Ibn 'Uthaymeen.
Secondly:
Allah sent His Prophet Muhammad (peace and blessings of Allah be upon
him) with guidance and the religion of truth, and Allah filled the
world with light because of him, and brought peopleforth from darkness
into light. By means of him, Allah dispelled the darkness of ignorance
and kufr (disbelief). Withhis coming, the era of Jahiliyyah ended, but
has ignorance disappeared from all places and all eras? Of course not.
Hence it is not permissible to describe all societies as ignorant
after his coming (peace and blessings of Allah be upon him), but we
cannot say that all societies are free of ignorance either. Some
societies are still living inthe depths of Jahiliyyah, so they are not
free of this attribute. But the societies on which the light of Islam
has shone cannot be described in these terms, and even if they are
falling short in some aspects of Islam they cannot be described as
jahili. The scholars are agreed on this point.
1. Shaykh al-Islam Ibn Taymiyah (may Allah have mercy on him) said:
Before the sending of the Messenger (peace and blessings of Allah be
upon him) the people were in a state of Jahiliyyah or ignorance. Their
words and actions had either been invented for them by one who was
ignorant or they were done by one who was ignorant.
Similarly, everything that was contrary to the message brought by the
Messengers, namely Judaism and Christianity,was Jahiliyyah. That was
Jahiliyyah in the general sense. But after the coming of the
Messenger(peace and blessings of Allah be upon him), it may exist in
one place and not another – as it exists in the lands of the kuffar
(non-Muslims) – and it may exist in one person and not another; a man
is in state of Jahiliyyah before he becomes Muslim, even if he lives
in a Muslim land.
But in general terms of time, there is no Jahiliyyah after the coming
of Muhammad (peace and blessings of Allah be upon him), because among
his ummah there is a group which will continue to prevail and follow
the truth until the Hour begins.
In specific terms, Jahiliyyah may appear insome Muslim lands, and in
many Muslim individuals, as the Prophet (peace and blessings of Allah
be upon him) said: "Four things among my ummah are of the Jahiliyyah"
and he said to Abu Dharr: "You are a man in whom there is some
Jahiliyyah" and so on.
And he said in this hadeeth: "Someone whotries to follow a jahili way
after becoming Muslim." This refers to Jahiliyyah in general, specific
types of Jahiliyyah, Judaism, Christianity, Magianism, Sabianism,
idolatry, or a combination of all or some of these or a way that has
adopted some of these jaahili religions,because all of them are
innovated and were abrogated and became Jahiliyyah with the coming of
Muhammad (peace and blessings of Allah be upon him); although the word
Jahiliyyah is usually usedto refer to the Arabs and their former ways,
the meaning is still the same.Iqtida' al-Siraat al-Mustaqeem.
2. Explaining what is wrong with the phrase "The Jahiliyyah of the
twentieth century", Shaykh Bakr Abu Zayd (may Allah have mercy on him)
said: The great scholar al-Albani said that this phrase involves
exaggeration and overlooking the fact thatIslam prevailed over all
other religions. In Hayaat al-Albani (the Lifeof al-Albani) it says:
The phrase "The Jahiliyyah of the twentieth century" in al-Albani's opinion:
Question: The da'iyah (caller to islam) Sayyid Qutub (may Allaah have
mercy on him) used a phrase that is often repeated in some
Islamicschools of thought of which he is the figurehead, namely
"TheJahiliyyah of the twentieth century". Howprecise and correct is
this phrase? To what extent does it correspond to the Jahiliyyah of
ancient times in your opinion?
Al-Albani replied:
Praise be to Allah and blessings and peace be upon the Messenger of
Allah and his family and companions and those who followed him after
that. What I think is that this phrase, "The Jahiliyyah of the
twentieth century", is not free of exaggerationabout the current
century – the twentieth century. The fact that Islam is alive in this
century, even though it has been infiltrated by things that are not
part of it, means that we cannot say that this century is like the
first Jahiliyyah of old. We know that what is meantby the first
Jahiliyyah is the Arabs only: they were idolaters, they were clearly
misguided, and it applies to the religions that existed around the
Arabs, namely Judaism and Christianity, which are distorted religions.
Therefore, at that time there was no pure religion left that had
notbeen changed and altered. Undoubtedly describing that era as
Jahiliyyah is correct. But that is not the case in the present era,
because Allah blessed the Arabs first, then the rest of mankind, by
sending to them Muhammad (peaceand blessings of Allah be upon him),
the Seal of the Prophets, to whom He revealed the religion of Islam,
which is the final religion, and Allah has promised to preserve this
religion as He says (interpretation of the meaning): "Verily, We, it
is We Who have sent down the Dhikr (i.e.the Quran) and surely, We will
guard it (from corruption)" [15:9]. His Prophet (peace and blessings
of Allah be upon him) told us that the Muslim ummah (nation), although
it would be faced with some deviation as befell the nations before it,
he said: "You will certainly follow the ways of those who came before
you hand span by hand span,cubit by cubit, to the extent that if they
entered the hole of a lizard, you will enter it too." We said: "O
Messenger of Allah, (do you mean) the Jews and the Christians?" He
said: "Who else?" I say, Although the Messenger (peace and blessings
of Allah be upon him) told us that the Muslims would deviate to a
large extent and they would imitate the Jews and Christians in that
deviation, at the same time he (peace and blessings of Allah be upon
him) also gave his followers the glad tidings that they would continue
to follow the line that he drew for them. He (peace and blessings of
Allah be upon him) said: "My ummah will divide into seventy-three
sects, all ofwhom will be in Hell except one." They said: What is it,
O Messenger of Allah? He said: "It is the jamaa'ah (main bodyof the
Muslims)" and according to another report he said: "It is the group
that follows the same path as me and my companions."
The Prophet (peace and blessings of Allah be upon him) confirmed that
when he said in a hadeeth (narration) the authenticity of which is
agreed upon: "A group of my ummah will continue to prevail adhering to
the truth and they will not be harmed by those who oppose them, until
the decree of Allah comes to pass."
So there is still in this ummah a good and blessed group that is
following the guidance of the Quran and Sunnahand is far removed from
the Jahiliyyah of the pastor present. Hence I think that using the
word "Jahiliyyah" to refer to the twentieth century is exaggeration,
because this may give the impression that all of Islam has deviated
completely from Tawheed (maintaining the Oneness of Allah) and
sincerity in worshipping Allah alone.So this century – the twentieth
century – has become like the time of Jahiliyyah in which the
Messenger of Allah (peace and blessings of Allah be upon him) was sent
to bring them forth from darkness into light.In that case, this usage
in general terms should be limited to the kuffar (non-Muslims) first,
those of whom Allah says(interpretation of the meaning): "Fight
againstthose who (1) believe not in Allaah, (2) nor in the Last Day,
(3) nor forbid that which has been forbidden by Allah and His
Messenger (Muhammad), (4) and those who acknowledgenot the religion
of truth (i.e. Islam) among the people of the Scripture (Jews and
Christians), until they pay the Jizyah (a tax) with willing
submission, and feel themselves subdued" [9:29]. Describing the
twentieth century as Jahiliyyah can only be applied to non-Muslims who
do not follow the Quran and Sunnah. But using it in general terms may
imply that there is no goodness left in the Muslims, and this is
contrary to what has been explained above inthe ahaadeeth (reports) of
the Prophet (peace and blessings of Allah be upon him), who said that
there would remaina group of this ummah that would adhere to the
truth, such as the hadeeth in which he (peace and blessings of Allah
be upon him) said: "Islam began as something strange and will go back
to being something strange so glad tidings to the strangers." They
said: Who are they, O Messenger of Allah? There are several versions
of this hadeeth, in some of which the Messenger of Allah (peace and
blessings of Allah be upon him) described the strangers as: "The ones
who will revive what the people neglect of my Sunnah (prophetic
teachings) after I am gone." According to another report he (peace and
blessings of Allah be upon him) said: "They are people who are
righteous and few in number among many people and those who disobey
them will be more than those who obey them." Hence it is not
permissible to use this description (Jahiliyyah) in general terms to
refer to the current era, because among them – praise be to Allah –
there are somegood ones who still adhere to the guidance of the
Prophet (peace and blessings of Allah be upon him) and his Sunnah, and
it will continue like that until the Hour begins. Moreover, in the
words of Sayyid Qutub – may Allah have mercy on him – and in some of
his books there is that which makes the researcher think that he may
have been somewhat over-zealous in the way in which he explained Islam
to people. Perhaps his excuse for doing so may be that he was writing
in a literary style. With regard to some matters of fiqh
(jurisprudence), such as when he spoke about workers in his book
al-'Adaalah al-Ijtimaa'iyyah (Social Justice), he started to write
about Tawheed, and with phrases all of which are strongly worded and
instill in thehearts of believers confidence in their religion and
faith. In that sense he did indeedrenew the call of Islam inthe hearts
of the youth. Even if we feel sometimes that he said some things which
indicate that he did not have the time to examine thoroughly some of
the issues that he wrote about, in brief we may say that using this
word (Jahiliyyah) to describe the modern agein sweeping terms is not
free from some element of exaggeration which leads to undermining the
group that is still prevailing and adhering to the truth. And this is
all that I have to say about this matter. End quote. Mu'jam al-Manaahi
al-Lafziyyah.
3. Shaykh Salih ibn Fawzan al-Fawzan (may Allah preserve him) was
asked: Is it permissible touse the word Jahiliyyah with reference to
contemporary Muslim societies?
He replied:
Jahiliyyah in general terms ended with the coming of the
Messenger(peace and blessings of Allah be upon him), so it is not
permissible to apply this word to Muslim societies in general terms.
As for applying some of its characteristics to describe certain
individuals, or some groups, or some societies, that is acceptable and
permissible. The Prophet(peace and blessings of Allah be upon him)
said to one of his Sahabah (companions): "You are a man in whom there
is some Jahiliyyah." And he(peace and blessings of Allah be upon him)
said: "There are four matters of Jahiliyyah in my ummah that they will
not give up: pride in one's forefathers, slandering lineages, seeking
rain by the stars and wailing." Al-Ajwabah al-Mufeedah 'an As'ilah
al-Manaahij al-Jadeedah.
Thirdly:
It is not permissible for the Muslim to regard Muslim societies with a
sense of arrogance or to look down on them. That includes regarding
all of them as ignorant, deviant and doomed.
It was narrated that Abu Hurayrah (may Allah be pleased with him)
said: The Messenger of Allah (peace and blessings of Allah be upon
him) said: "If a man says 'the people are doomed,' he is the one who
caused their doom." [Muslim]
Imam Ibn 'Abd al-Barr (may Allah have mercy on him) said:
What this refers to, according to the scholars, is when a man says
this by way of looking down on them and showing contempt towards them,
and expressing self-admiration. But if hesays that out of sorrow and
regret, and out of fear for them because ofwhat he sees of their
reprehensible actions, then he is not one of those referred to in this
hadeeth. The difference between the two is that in the first case the
speaker is pleased with himself and admires himself, and he is envious
of those who are above him and scornful of those who are below him,
whereas in the second case he is scolding and rebuking himself and is
not pleased with himself. [Al-Tamheed]
And Allah knows best. - - ▓███▓ Translator:->
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