Benefits of not arguing

Discussion in 'Muslim Character and Soul, Tasfiyah & Tarbiyah' started by Seeking Allah's Mercy, Dec 6, 2012.

  1. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Asalamo`Alaykum Wa Rahmatullahi Wa Barakaatuh,

    The posts are written by Brother abu-Umayza from multaqa.

    بسم الله الرحمن الرحيم
    الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد


    Abu Umamah al-Bahili رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

    أنا زعيم بيت في رَبَضِ الجنة لمن ترك المراء وإن كان مُحِقَّا، وبيت في وسط الجنة لمن ترك الكذب وإن كان مازحًا، وبيت في أعلى الجنة لمن حَسُن خلقه​


    I am the leader of a house in Paradise. I guarantee a house in Jannah for one who gives up arguing, even if he is in the right; and I guarantee a home in the middle of Jannah for one who abandons lying even if he is joking; and I guarantee a house in the highest part of Jannah for one who has good manners.''

    [Abu Da'wud, 4800; also found in 'Tahdhib al-Kamal', 3/498; 'Mu'jam al-Kabeer', 7488; 'al-Bayhaqi', 10/249 and others - graded as Hasan by al-Albani in 'Saheeh al-Targheeb wat-Tarheeb', 6/3; and Ibn Baz in 'Khashiyah Buloogh al-Maraam', 810]​


    1. Despite its conciseness, this hadeeth contains huge amounts of guidance and goodness in directing people towards building sublime characters and in dealing with people; along with the respective rewards attached to that.

    2. As for the aspect of arguing mentioned therein, the type of arguing which is criticised and blameworthy is the one in which one is abusive, wants to win over or disparage the opponent - or where one argues just for the sake of argument and wrangling etc.

    3. To argue in order to demonstrate what the truth is however, and to refute falsehood - then that is a commendable act that the Shari'ah orders us with, so long as it is within reason and set-boundaries. From this are the Ayaat of the Qur'an:

    وَجَادِلْهُم بِالَّتِي هِيَ أَحْسَنُ

    "...and argue with them in a way that is better."​
    [An-Nahl: 125]​


    وَلَا تُجَادِلُوا أَهْلَ الْكِتَابِ إِلَّا بِالَّتِي هِيَ أَحْسَنُ

    "And argue not with the people of the Scripture, unless it be in (a way) that is better..."​
    [Al-Ankaboot: 46]


    وَلَا تُجَادِلْ عَنِ الَّذِينَ يَخْتَانُونَ أَنفُسَهُمْ

    "And argue not on behalf of those who deceive themselves..."
    [An-Nisaa': 107]​


    4. In regards to explaining or clarifying the Sunnah, Imam Ahmad was asked: "I sometimes find myself in a gathering where the Sunnah is mentioned, and I have more knowledge of it. Shall I speak up and say something?’ Imam Ahmad replied: ‘State what the Sunnah is, but do not argue over it'. The man then repeated his statement and so Imam Ahmad said: ‘I only see you to be an argumentative man!"

    And this is what Imam Malik meant in his saying (after one has informed the people of the Sunnah), "And if they don’t accept it from you, then be silent." ['Al-Adab al-Shar'iyyah', Ibn Muflih, p. 307]

    5. Ma'n ibn Eesa narrated:

    انصرف مالك بن أنس رضي الله عنه يوماً من المسجد ، وهو متكىء على يدي ، فلحقه رجل يقال له : أبو الحورية ، كان يتهم بالإرجاء ، فقال : يا عبد الله ، اسمع مني شيئاً ، أكلمك به ، وأحاجك ، وأخبرك برأي ، قال : فإن غلبتني ؟ قال : إن غلبتك اتبعني ، قال : فإن جاء رجل آخر ، فكلمنا فغلبنا ؟ قال : نتبعه ، فقال مالك رحمه الله تعالى : ياعبد الله : بعث الله عز وجل محمداً صلى الله عليه وسلم بدين واحد ، وأراك تنتقل من دين إلى دين ، قال عمر بن عبد العزيز : من جعل دينه غرضاً للخصومات أكثر التنقل
    "(Imam) Malik ibn Anas was once returning from the masjid, leaning on my arm, when a man called Abu al-Huwayriyah who was accused of Irja` caught up with him. He said. 'O servant of Allaah, listen to something I have to say and debate with me and let me tell you my opinion.' (Imam) Malik said, 'And what if you overcome me?' The man replied, 'If I defeat you, you follow me.' Malik asked, 'And what if another man comes and defeats us (both)?' He replied, 'Then we follow him.' To this, Malik رحمه الله تعالى said, 'O servant of Allaah, Allaah sent Muhammad صلى الله عليه وسلم with a single Deen, but I see you moving from religion to religion. ‘Umar ibn ‘Abd Al-‘Azeez said: ‘Whoever makes his Deen the object of argumentation will frequently change it.'" [Al-Aajoori, 'Kitab Al-Shari’ah', vol.1, p. 128]

    6. We should (where possible) advise people of the correct sunnah, creed and manners of conduct etc - but must not push people to the point of anger and arguments as this is counter-productive. Mu’tamir ibn Sulayman said: ‘I heard my father say, ‘You can never get a man to listen to you when you have just angered him.’ [ibid]

    7. It is equally important not to delve into matters in which one does not have knowledge - nor chase conjecture and thus risk falling into misguidance himself. As Allaah سبحانه و تعالى Said:

    وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌ

    "And follow not that of which you have no knowledge...."​
    [Al-Israa': 36]


    May Allaah سبحانه و تعالى enable us to perfect our characters.

    Source
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  2. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    The Messenger of Allah صلى الله عليه وسلم said:​

    إن أبغض الرجال إلى الله الألد الخصم


    "The most hated of men to Allah is the one who quarrels often." [Bukhari, 2457 and Muslim, 2668]

    Source


    Shaykh Salih al-Fawzan commented on this hadeeth in his 'Sharh Usool Al-Imaan' (of Ibn Abd Al-Wahhab) and said:

    في هذا حديث النهي عن الجدل والخصومات, وأنه ينبغي على المسلم إرادة الحق, لا التغلُب بحجته و إن كانت باطلة كما هو حال أهل الضلال.
    وقوله (صلى الله علية وسلم): "الألد" أي: شديد الخصومة بالباطل.
    وقوله: "الخصم" أي: الحاذق بالخصومة والمذموم هو الخصومة بالباطل في رفع حق ا واثبات باطل.
    والله جلَ وعلا يبغض الألدَ الخصم, لأنه ليس قصده الحق وإنما حب ظهور الحجة بالخصومة ولو بالباطل, ولأن كثرة المخاصمة تفضي غالبا إلى ما يذمُ صاحبه, لأن أكثر المخاصمة تكون في باطل من أحد الطرفين, و لهذا جاء النهي عنها​

    "In this hadeeth is the prohibition of argumentation and quarrel, and that it is incumbent upon the Muslim to only seek the truth, not to overcome (his opponent) by his argument even though it is falsehood, as is the case of the people of misguidance.

    And he صلى الله عليه وسلم said: 'Al-Aladd', which means one who unjustly (and excessively) quarrels with falsehood.

    And he صلى الله عليه وسلم said: 'al-Khasim', which means one who is proficient at quarrelling and what is reprehensible is to argue with falsehood by removing the truth and establishing falsehood.

    And Allaah (Jalla wa 'Alaa) despises this type of person because his purpose is not to establish the truth, rather to love to overcome others with his arguments even though it is falsehood. And because a lot of excessive argumentation leads to disparaging the person. (And) because in most arguments, one of the parties is arguing with falsehood, and this is why it is prohibited."
  3. Seeking Allah's Mercy
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    بسم الله الرحمن الرحيم
    الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه


    When One is Involved in (Blameworthy) Argumentation and Quarrelling


    Abu Hurayrah رضي الله عنه narrated the Prophet صلى الله عليه وسلم said:​

    تكفير كل لحاء ركعتان

    "Expiation for every quarrel* is by (performing) two rak'ah."​

    [Tabarani, 'Mu'jam al-Kabeer', 7651 (in marfu' form); Ibn al-Arabi, 'Mu'jam', 1784; Ar-Razi, 'Al-Fawa'id', 870 and others - graded as hasan by al-Albani in 'Silsilat as-Saheehah', 1789 (see also 'Saheeh al-Jaami', 2986)]​

    * The word لحاء refers to any form of argument, inc. insulting, cursing, abusing or name-calling etc.


    1. Al-Manawi commented on this hadeeth and said: "(the rak'atayn should be prayed) after performing wudu, as it diminishes anger (as per another narration), he should then perform two rak’ah (for the expiation)." [Fayd al-Qadeer, 3355]

    2. Abdullah bin Ahmad (bin Hanbal) said in his 'al-Ilal', 5359:

    قال أبي تفسيره الرجل يلاحي الرجل يخاصمه يصلي ركعتين تكفيره يعني كفارت​

    3. Despite the differences of opinion of the level of authenticity of the sanad of the above hadeeth, there are supporting Ayaat and narrations that corroborate the meaning of the text. For example, in his famous advice to Mu'ad bin Jabal رضي الله عنه, the Prophet صلى الله عليه وسلم said:
    اتق الله حيثما كنت وأتبع السيئة الحسنة تمحها وخالق الناس بخلق حسن​

    "Fear Allaah wherever you are. And follow up a bad deed with a good deed and it will wipe it out. And behave towards the people with a good behaviour." [Tirmidhi, 1987 who graded it as hasan; Musnad Ahmad, 21491; Mu'jam al-Kabeer, 16754 and others]​

    Ibn Rajab said about this profound advice that: "It gathers the rights of Allaah and the rights of His servants." - This can be understood by performing one's deeds for the sake of Allaah, while behaving well towards fellow men.


    4. People of taqwah do not persist in sins and when they fall victim to it, they immediately remember Allaah and repent and make amends by performing good deeds - in order to outweigh the negative effects of a bad ones. Allaah سبحانه و تعالى spoke of such people in the Qur’an, that:
    إِنَّ الْحَسَنَاتِ يُذْهِبْنَ السَّيِّئَاتِ​

    "...Verily good works do away with evil deeds..." [Hud, 114]​

    He سبحانه و تعالى also Said:

    وَالَّذِينَ إِذَا فَعَلُوا فَاحِشَةً أَوْ ظَلَمُوا أَنفُسَهُمْ ذَكَرُوا اللَّهَ فَاسْتَغْفَرُوا لِذُنُوبِهِمْ​

    "...And those who, when they have committed Fahishah or wronged themselves with evil, remember Allaah and ask forgiveness for their sins..." [Aal-Imran, 135]​

    5. Asking "forgiveness for their sins" comes under all types of actions, from making istighfar to performing highly rewarding and commendable acts of ibadah, like giving sadaqah, fasting, praying nawafilah, reading Qur'an etc. Even acts like giving the salaam and maintaining good speech at all times, is a means of achieving Allaah's maghfirah; as Hani bin Yazeed رضي الله عنه narrated that the Prophet صلى الله عليه وسلم said:

    إن من موجبات المغفرة بذل السلام و حسن الكلام​

    "Verily, among the means of (gaining Allaah's) forgiveness is by (extending) salaam and having good speech." [Mu'jam al-Kabeer, 17956 and others - graded as saheeh by al-Araqi, al-Haythami and al-Albani in 'Silsilat as-Saheehah', 1035 (see also 'Saheeh at-Targheeb', 2699)]​

    6. A man once came to the Prophet صلى الله عليه وسلم and informed him that he had contact with a woman from a far city and that he did (everything) with her except going so far as to fornicate with her. This man had just prayed the Fajr salah, so the Prophet صلى الله عليه وسلم asked him: "Have you prayed Fajr with us?" When he replied that he had, the Prophet صلى الله عليه وسلم recited the full Ayah of Surat al-Hud, 114 (above) and explained that this advice was for all the people of the ummah - [see Saheeh al-Bukhari, 526 and Saheeh Muslim 2763]

    7. The aspect of quarrelling mentioned in the initial hadeeth, is the type that is criticised and blameworthy, which includes wrangling and being abusive, wanting to win over or disparage the opponent/s - where one argues just for the sake of argument etc. Performing two rak'ah after being involved in such an encounter is from the guidance of Allaah and His Messenger, because bad deeds should be followed up with good deeds in order to remove the harm and harmful effects of the former.


    And Allaah is the source of guidance.
  4. samiha
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    Assalamu 'alaykum,

    The title of this thread didn't match its contents, and it seemed to be in the wrong section so I've adjusted it slightly.

    Haven't read it all, but it's definitely a good reminder. So jazaakillahu khayra for posting.
  5. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    ^
    Wasalamo`Alaykum Wa Rahmatullahi Wa Barakaatuh,

    Jazakillahu khayraa. It was posted accidentally, I tried editing but it didn't work. A mod was already requested but you did it Alhumdulillah.


    ------------------------------------------------------------------------------------------------------------------------------------------------------------
    خرج رسول الله صلى الله عليه وسلم ذات يوم والناس يتكلمون في القدر، قال: فكأنما تفقأ في وجهه حب الرمان من الغضب، قال: فقال: ما لكم تضربون كتاب الله بعضه ببعض؟ بهذا هلك من كان قبلكم. قال فما غبطت نفسي بمجلس فيه رسول الله لم أشهده بما غبطت نفسي بذلك المجلس أني لم أشهده​


    "The Messenger of Allah صلى الله عليه وسلم came out and heard some people speaking about al-qadr (i.e. they were arguing over the issue of pre-destination and each of them using Ayat of the Qur'an to support their stance). One of them became angry and his face swelled up like a pomegranate. The Prophet صلى الله عليه وسلم said: 'What is this you are striking the Book of Allah for? This (argumentation [and too much questioning]) was what destroyed those before you..."​
    [Musnad Ahmad, 6492; Ibn Maajah and others - graded as saheeh by Al-Albani]​

    The Qur'an was not revealed for the purpose of arguing over it, nor was this what the Prophet صلى الله عليه وسلم was sent with nor ordered the Muslims with - that they should (perceivingly) set one part of the Book of Allah against other parts or to debate and deliberate upon it without knowledge.

    Our attitude should be as that of Hasan al-Basri, when a man came to him and said, "I wish to debate with you about the Deen." Hasan replied: "I know my Religion. If you have lost your Religion go and look for it." [Al-Laalakaa'i, 'Sharh Usool I'tiqaad Ahlus-Sunnah', 215; Ibn Battah, 586 and others]

    abu_umayza's posts
  6. Seeking Allah's Mercy
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    Imam Shafi'i from his golden pieces of advice. He said:

    إذا نطق السفيه فلا تجبه فخير من إجابته السكوت فإن كلمته فـرّجت عنـه وإن خليته كـمدا يمـوت​


    "If the fool* speaks, don't respond to him as silence is the best answer (for him). If you (do) speak to him (then) you have supported him (i.e. his foolishness by giving him importance); and if you left him (without speaking/answering), then in anguish he dies."

    * Those without sense, wisdom or sincerity - who do not seek the truth, but rather want to perpetuate their nonsense and unnecessary arguments and wrangling.

    Source
  7. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    The Messenger of Allah صلى الله عليه وسلم said:​

    ما ضل قوم بعد هدى كانوا عليه إلا أوتوا الجدل

    "No people fall into misguidance after having been guided except when they are given to constant dispute (among themselves)." [Sunan Tirmidhi, 3253, who graded it as hasan saheeh - graded as hasan by al-Mundiri, Ibn Hajar and others (see 'Saheeh al-Jaami', 5633)]​

    Source
  8. Aisya al-Humaira
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    Aisya al-Humaira الحمدلله على كل حال

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    Assalamua`alaykum wa rahmatullaahi wa barakaatuh,

    Nice thread. Baaraka Allaahu feeki. This thread is worth a bump when any unnecessary arguments/debates happening on board.

    Was-salaam.
  9. Seeking Allah's Mercy
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    بسم الله الرحمن الرحيم


    Jundub bin Abdullah رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

    اقرءوا القرآن ما ائتلفت عليه قلوبكم ، فإذا اختلفتم فقوموا

    "Read the Quran as long as your hearts are drawn close (in agreement) with each other (in respect to it), if there is disagreement (among you), then stand up (and leave)." [Saheeh al-Bukhari, 4773/6843 and others]

    Ibn Hajar said in his 'Fath al-Bari' (4773) that this means any disagreement that may occur over any understanding (of the meaning) of the Qur'an, one should leave the situation. The purpose of dispersing from such a gathering is so as to not allow the differences to fester and cause enmity to arise between people and result in evil... It is not allowed to snarl at an opposing opinion so as not to cause grievance and dissent among people, (and remember the Words of Allaah): "O you who believe! Ask not about things which, if made plain to you, may cause you trouble..." [Al-Ma'idah, 101]

    If (valid) differences of views give rise to suspicion and dispute, this calls for separation and everyone is strongly advised not to indulge in disputation and argumentation about the Book of Allah. Ibn Katheer has further comments here

    May Allah allow patience and wisdom to prevail among the Muslims.

    Source
  10. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Allaah سبحانه و تعالى Said in Al-Qur'an:

    وَلاَ تَنَازَعُواْ فَتَفْشَلُواْ وَتَذْهَبَ رِيحُكُمْ وَاصْبِرُواْ

    "Do not dispute (with one another) lest you lose courage (and your strength departs), and be patient..."
    [Al-Anfaal: 46]

    Muhammad al-Ameen ash-Shanqeeti رحمه الله تعالى said in his Tafseer:

    نهى الله جل وعلا المؤمنين في هذه الآية الكريمة عن التنازع، مبينًا أنه سبب الفشل، وذهاب القوة، ونهى عن الفرقة أيضًا في مواضع أخر، كقوله‏:‏ ‏{‏وَاعْتَصِمُواْ بِحَبْلِ اللَّهِ جَمِيعًا وَلاَ تَفَرَّقُواْ‏}‏، ونحوها من الآيات، وقوله في هذه الآية‏:‏ ‏{‏وَتَذْهَبَ رِيحُكُمْ‏}‏ أي قوتكم‏​

    "In this Noble Ayah, Allaah جل وعلا has forbidden the believers from disputing (arguing and fighting), indicating this as a cause for failure (and defeat) and the departure of strength. And He also forbade disunity (and division)... As He Said: "And hold fast, all together, by the rope which Allah (stretches out for you), and be not divided among yourselves" and similar Ayaat to this. And the Words in the Ayah, 'lest you lose courage' means (loss of) your strength."

    Allah is the source of courage and strength.

    Source.
  11. Seeking Allah's Mercy
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    بسم الله الرحمن الرحيم
    الحمد لله والصلاة والسلام على رسول الله وعلى آله وصحبه، أما بعـد​


    Abu Hurayrah is reported to have narrated that the Messenger of Allaah Said:

    من جادل في خصومة بغير علم ، لم يزل في سخط الله حتى ينزع

    "Whoever argues without knowledge in a dispute, will remain in the Wrath of Allah until he abandons (his argument)."​


    [Ibn Abi Dunya, 'Dham al-Gheebah wan-Nameemah' 14, and 'Abaad al-Lisaan', 151 - Isnad is graded as da'eef by al-Araqi in 'Takhreej al-Ihya', 3/147 and al-Albani in 'Da'eef al-Jaami', 5541]​


    Despite the weak sanad of this particular hadeeth, its meaning remains proven and correct. Abu Hatim (in 'Jarh wa Ta'deel', 4/1/329) said there is an alternative witness to this hadeeth by way of Ibn Umar in a marfu' form, which states:

    ومن خاصم في باطل وهو يعلمه ، لم يزل في سخط الله حتى ينزع

    "...and whoever argues in falsehood knowingly, will remain in the Wrath of Allah until he abandons (his argument)."​


    This narration is found in Sunan Abi Da'wud, 3597; Musnad Ahmad, 7/204; al-Hakim, 2/27; al-Bayhaqi, 11122 and others. It has been graded as saheeh by al-Hakim (and ad-Dhahabi agreeing in his 'Mahdhab', 5/2211 and 7/3481); ibn Muflih in 'Al-Adaab', 1/58; al-Haytami al-Makki in 'Az-Zawajir', 1/248; Ahmad Shakir; al-Albani in 'Saheeh al-Jaami', 6196 and 'Irwa' al-Ghaleel', 7/349; Muqbil al-Waadi' in 'Saheeh Musnad', 768; and others.

    Al-Adheemabadi commented in his valuable 'Awn al-Ma'bood' that "arguing in falsehood knowingly" refers to one who knows his argument (and view) is invalid, or knows that it is not true, or knows that his opponent is correct. He knows its falsity while insisting upon it being the truth...

    What should strike utmost fear into the heart of any discerning Muslim is the liability of being under the Wrath of Allah until the time one abandons his false argumentation and insistence upon it. The word 'wrath' appears more than twenty times in the Qur'an, mostly in relation to the Yahood and those who indulge in the most severe of crimes. Its inference becomes even more clear when Allah Said about mushrikeen and those who argued falsely with their Messengers:

    كَذَ*ٰلِكَ كَذَّبَ الَّذِينَ مِن قَبْلِهِمْ حَتَّىٰ ذَاقُوا بَأْسَنَا ۗ قُلْ هَلْ عِندَكُم مِّنْ عِلْمٍ فَتُخْرِجُوهُ لَنَا ۖ إِن تَتَّبِعُونَ إِلَّا الظَّنَّ وَإِنْ أَنتُمْ إِلَّا تَخْرُصُونَ


    "...Likewise belied those who were before them, (they argued falsely with Allah's Messengers), till they tasted Our Wrath. Say: 'Have you any knowledge (proof) that you can produce before us? Verily, you follow nothing but guess and you do nothing but lie'." [Al-Anaam, 148]​

    Allah سبحانه و تعالى Said about those who readily propagate hearsay and slander:

    إِذْ تَلَقَّوْنَهُ بِأَلْسِنَتِكُمْ وَتَقُولُونَ بِأَفْوَاهِكُم مَّا لَيْسَ لَكُم بِهِ عِلْمٌ وَتَحْسَبُونَهُ هَيِّنًا وَهُوَ عِندَ اللَّهِ عَظِيمٌ


    "When you were propagating it with your tongues, and uttering with your mouths that whereof you had no knowledge, you counted it a little thing, while with Allah it was very great."​
    [An-Noor, 15]​

    Ayah 14-16 (as well as Al-Hujurat, 6 etc.) make it clear what the attitude of the believers should be when faced with misinformation. Namely, not to argue about anything without knowledge and ascertaining the truth. The Messenger of Allah صلى الله عليه وسلم also described the severe punishments for those who lie. He صلى الله عليه وسلم related a dream in which he saw people being punished; among them were two persons, whose cheeks were being torn away from the mouth to the ear. He صلى الله عليه وسلم said: "I saw (in a dream), two men came to me. They said, 'The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority until they spread all over the world. So he will be punished like that till the Day of Resurrection.'" [Saheeh al-Bukhari, 8/118]

    The ease (and likelihood) with which one can become embroiled in blameworthy argumentation is witnessed by us regularly, especially with the explosion of the information-age via the advent of the internet. This has provided an opportunity for every person to spread his opinions; be they misguided or otherwise. Each individual and group imposing their vested agendas, yet a primary goal of these websites is to attract increased readership. Imam al-Bukhari recorded (no. 6047) that the Prophet صلى الله عليه وسلم said: "Whoever calls using false speech to increase (the numbers) with it, then Allaah will not increase him except a little."

    And as "the information-age marvels at its achievements, it continues to pride itself on the ability to spread trash around the world at the speed of light and then witness the rubbish that continues to perpetuate in cyberspace." - We are amazed by its sophisticated techniques of propagating lies and disseminating rumours while witnessing modern media machinery's strong grasp on our thoughts and actions. Resulting in perpetual argument and debates and counter-arguments, based on little else except 'personal feelings' and 'societal norms'.

    Allah alone is the source of guidance and we beseech Him to rectify the affairs of the Ummah.

    Source
  12. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Reconcile between yourselves


    Abu Darda' رضي الله عنه narrated that the Messenger of Allaah صلى الله عليه وسلم said:

    ألا أخبركم بأفضل من درجة الصيام والصلاة والصدقة ؟ قالوا : بلى ، قال : إصلاح ذات البين ، وفساد ذات البين الحالقة​

    "Shall I inform you of what is better than the rank of (voluntary) fasting, prayer and charity?" The Companions said, "Yes (O Messenger of Allah". He said, "Reconciling (i.e. making peace) between yourselves, for discord between you is the shaver."​
    [Abu Da'wud, 4919 - graded as saheeh by al-Albani and al-Waadi']

    In the version of at-Tirmidhi (2509) it explains what the "shaver" is:

    هي الحالقة لا أقول تحلق الشعر ولكن تحلق الدين

    "...(I do not say that) it shaves hair, but rather it shaves (one's) Deen."​

    How many relationships have led to ruination due to argumentation and misunderstanding and many other (insignificant) incidences? The fasaad caused by such outcome eat away at a person's Islam until their strength weakens and victory departs from them.

    May Allah سبحانه و تعالى strengthen and continually renew our bonds of brotherhood, for this is hard upon Shaytan.

    Source
  13. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Accepting Truth Wherever it is Found


    Allah سبحانه و تعالى Said about Bani Isra'eel:​

    وَآتَيْنَاهُم بَيِّنَاتٍ مِّنَ الْأَمْرِ ۖ فَمَا اخْتَلَفُوا إِلَّا مِن بَعْدِ مَا جَاءَهُمُ الْعِلْمُ بَغْيًا بَيْنَهُمْ

    "And gave them clear proofs in matters. And they differed not until after the knowledge came to them, through envy among themselves...."​
    [al-Jathiya, 17]​

    The word بَغْيًا not only means blameworthy envy (as opposed to ghibtah), but also implies injustice associated with envy. It was not just that they differed after having detailed knowledge come to them in the Tawrah, but they were covetous, held grudges and malice in their vanity and rivalry to outdo each other with the knowledge that had come to them. Knowledge is never a reason for differing and separating (read here for an interesting analysis)

    In short, it was their insincerity to accept the truth that led to their woeful condition. Allah Said at the end of the Ayah:

    إِنَّ رَبَّكَ يَقْضِي بَيْنَهُمْ يَوْمَ الْقِيَامَةِ فِيمَا كَانُوا فِيهِ يَخْتَلِفُونَ

    "Verily, Your Lord will judge between them on the Day of Resurrection about that wherein they used to differ."​

    It is reported that a man came to Ibn Mas'ood رضي الله عنه and asked:

    "Teach me some comprehensive and beneficial words." He replied, "Worship Allah and do not associate any partners with Him, and be with the Qur'an wherever it is. And whoever comes to you with some truth – whether he is young or old, even if he is hated by you – then accept (that truth). And whoever comes lying to you – even if he is beloved and close – then reject it from him." [Abu Bakr al-Khara'iti, 'Masawi al-Akhlaq wa-Madhmoomihah']

    From the characteristics of a mukhlis is that he does not tie the truth to men, but rather ties men to the truth and accepts it wherever it is found.

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  14. Seeking Allah's Mercy
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    Seeking Allah's Mercy Qul HuwaAllahu Ahud!

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    Asalamo`Alaykum Wa Rahmatullahi Wa Barakaatuh.

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    Assalamu alaikim warahmatu Allah wa barakatuh.

    If people follow those teachings then love and peace will prevail.

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