Continuation of the explanation of the author's statement: And from Ibn Mas'ud: that the Messenger of Allah (peace and blessings be upon him) said: "Shall I inform you of what al-'adhdhah is?
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The Shaykh : Al-'adhdhah means cutting. Al-'adhdhah means cutting. As for al-'idhdhah, it is not al-maw'izhah, because al-'idhdhah means the admonition with the letter 'dha', not with the letter 'dad'. Yes, the apparent meaning, and Allah knows best, is separation. In any case, it entails cutting and separation. He said: A form indicating the passive voice. Yes, it is from the verb namma. The hadith, yes, to another, meaning to convey it. Al-namimah, he explained it a second time by saying: Meaning conveying the talk, the speech. Al-qalah means speech among people. So he conveys to this one from that one. A person comes to a friend of someone and says to him, "So-and-so is speaking ill of you." This is namimah, because he conveyed the talk to him and transmitted it, whether it was true or false. If it was false, it is slander and namimah. If it was true, it is namimah. The Prophet (peace and blessings be upon him) said that it cuts and separates between people. It cuts the bond and separates, yes or no?
The student: Yes.
The Shaykh : You find these two men are friends, and then this man, the one who bears tales, and may Allah protect us from him, the talebearer, says, "This man is speaking ill of you. How can you befriend him when he says such and such about you?" Whether true or false. After this affection, enmity arises between them. Enmity arises between them. This separates them. It resembles sorcery, and it is a type of it. A type of sorcery. What does it resemble sorcery in?
The student: In separating.
The Shaykh : Yes, in separating.[Al-Baqarah 2:102] So namimah resembles sorcery in terms of separating people. And namimah is among the major sins, and among the causes of punishment in the grave, and among the causes of being deprived of entering Paradise. The Prophet (peace and blessings be upon him) said: Sahih Muslim 105b Meaning a talebearer. And in the hadith of Ibn Abbas, agreed upon by al-Bukhari and Muslim: So namimah is among the major sins, and it is in reality a despicable character trait. And a person should not obey the talebearer, whatever his state may be. He should not obey him, whatever his state may be, due to the saying of the Exalted: [Al-Qalam 68:10-11] And know that whoever bears tales to you bears tales about you or from you. The one who conveys people's talk about you wants to convey your talk about people. So beware of him. This namimah is then a type of sorcery. And the aspect of its typology, what is it? Separating people. As for its ruling, it is among the major sins. The evidence is that it contains a warning in the Hereafter and punishment in the grave. And what is such, there is no doubt, is among the major sins. And it is also among the corruption of society, because this talebearer, and may Allah protect us from him, if he is allowed to act against every two loving friends, he separates them with his talebearing, and the society is corrupted. The society, as you know, is composed of individuals. If they separate, it becomes as Allah the Mighty and Majestic said: [Al-Anfal 8:46] If the society is not like one person, it cannot be a society in reality. So they are scattered individuals. Yes, and scattered individuals have no strength. And for this reason, the poet says:
"Do not quarrel with one from a household *** For two weak ones overcome a strong one"
"Do not quarrel with one from a household *** For two weak ones overcome a strong one"
And this is correct. Two weak ones overcome a strong one, unless he is aided by support from Allah (Glorified and Exalted is He). No one has power against Him. So that is another matter. Yes. And the other said:
"The spears refuse to break when they are together *** But when they separate, they break individually"
So the result is that namimah is corruption for the society. It causes the society to separate into individuals and to hate one another. And if we reflect on the sacred texts, we find that they forbid everything that is a cause of separation and severance.Sahih Muslim 1412e Sunan Ibn Majah 1867Sahih (Darussalam) And the like of that. All this is in order to repel what causes enmity and hatred between people. Yes.
The questioner : ... .
The Shaykh : Yes
The questioner : So one of them, for example, walks in ...
The Shaykh : In.
The questioner : ... teaches them habits ...
The Shaykh : Yes, indeed
The questioner : ... innovations and superstitions and things. Is it permissible ... .
The Shaykh : This requires warning against his method generally. I do not come to you and say, "He is speaking ill of you," for example. This warning is not the issue of namimah. Namimah is intended to separate two people. And for this reason he said: But this is intended for advice and warning against this error that this person committed. And this is obligatory. It is obligatory for a person to clarify what this caller is calling to, whether it is open sinfulness, lewdness, innovation, or otherwise.
The questioner : Without referring to him, for example ... referring to the person himself. For example, they said that this person ...
The Shaykh : He said: "Beware of this person," for example.
The questioner : Yes
The Shaykh : For he is calling to innovation. There is no objection to this. This is necessary. Otherwise, how would they know? Some people may not understand that this man is calling to innovation if he is not named specifically. Yes.
And from both of them, from Ibn Umar (may Allah be pleased with them both). Yes.
The questioner : ... .
The Shaykh : Yes, he said: This is clear. The subject and the predicate. And al-qalah is another predicate, or an explanatory apposition to al-namimah, because it is an explanation of it. And from both of them.
The student: ... .
The Shaykh : Which one?
The student:Sunan an-Nasa'i 4079Da'if (Darussalam).
The Shaykh : And what does he say?
The student: He says: "Narrated by al-Nasa'i, and it is a weak hadith. And the last partSunan an-Nasa'i 4079Da'if (Darussalam) has a corroborating narration from the hadith of Abdullah ibn Ukaym (may Allah be pleased with him) in al-Tirmidhi"
The Shaykh : Ukaym
The student: Ukaym
The Shaykh : Yes
The student: "In al-Tirmidhi, and in its chain is Muhammad ibn Abd al-Rahman ibn Abi Layla, who is poor in memory, but he is acceptable as a corroborating narration ... " .
The Shaykh : The most that can be said about it is that it is hasan li ghayrihi (good due to other supporting chains). As for the one who attached something to it and relied on it, it is correct in meaning without doubt, even if there is a defect in the chain. And as for the first one, it also has a corroborating narration in the Qur'an.Sunan an-Nasa'i 4079Da'if (Darussalam) [Al-Falaq 113:4] And as for his saying: Sunan an-Nasa'i 4079Da'if (Darussalam) It has been mentioned to us previously that sorcery, in one of its types, is shirk (associating partners with Allah). So the hadith, even if its chain is weak, is correct in meaning, as other texts corroborate it.
It is namimah
هي النميمةTalebearing among people
القالة بين الناسThe student: Yes.
The Shaykh : You find these two men are friends, and then this man, the one who bears tales, and may Allah protect us from him, the talebearer, says, "This man is speaking ill of you. How can you befriend him when he says such and such about you?" Whether true or false. After this affection, enmity arises between them. Enmity arises between them. This separates them. It resembles sorcery, and it is a type of it. A type of sorcery. What does it resemble sorcery in?
The student: In separating.
The Shaykh : Yes, in separating.
And [yet] they learn from them that by which they cause separation between a man and his wife
فيتعلمون منهما ما يفرقون به بين المرء وزوجهThe beater of false tales would never enter heaven.
لا يدخل الجنة قتاتThat he passed by two graves being punished, one of whom walks with namimah
أنه مر بقبرين يعذبان أحدهما يمشي بالنميمة(10) And do not obey every worthless habitual swearer (11) [And] scorner, going about with malicious gossip -
ولا تطع كل حلاف مهين * هماز مشاء بنميمand do not dispute and [thus] lose courage and [then] your strength would depart
ولا تنازعوا فتفشلوا وتذهب ريحكم"Do not quarrel with one from a household *** For two weak ones overcome a strong one"
"Do not quarrel with one from a household *** For two weak ones overcome a strong one"
And this is correct. Two weak ones overcome a strong one, unless he is aided by support from Allah (Glorified and Exalted is He). No one has power against Him. So that is another matter. Yes. And the other said:
"The spears refuse to break when they are together *** But when they separate, they break individually"
So the result is that namimah is corruption for the society. It causes the society to separate into individuals and to hate one another. And if we reflect on the sacred texts, we find that they forbid everything that is a cause of separation and severance.
One amongst you should not enter into a transaction when another is bargaining.
لا يبع بعضكم على بيع بعضDo not engage in bid'ah (bidding)
لا تناجشواA man should not propose to a woman to whom his brother has already proposed.
لا يخطب الرجل على خطبة أخيهThe questioner : ... .
The Shaykh : Yes
The questioner : So one of them, for example, walks in ...
The Shaykh : In.
The questioner : ... teaches them habits ...
The Shaykh : Yes, indeed
The questioner : ... innovations and superstitions and things. Is it permissible ... .
The Shaykh : This requires warning against his method generally. I do not come to you and say, "He is speaking ill of you," for example. This warning is not the issue of namimah. Namimah is intended to separate two people. And for this reason he said:
Slander among people.
القالة بين الناسThe questioner : Without referring to him, for example ... referring to the person himself. For example, they said that this person ...
The Shaykh : He said: "Beware of this person," for example.
The questioner : Yes
The Shaykh : For he is calling to innovation. There is no objection to this. This is necessary. Otherwise, how would they know? Some people may not understand that this man is calling to innovation if he is not named specifically. Yes.
And from both of them, from Ibn Umar (may Allah be pleased with them both). Yes.
The questioner :
Talebearing, slander.
النميمة القالةThe Shaykh : Yes, he said:
It is talebearing.
هي النميمةThe student: ... .
The Shaykh : Which one?
The student:
It was narrated that Abu Hurairah said: "The Messenger of Allah [SAW] said: 'Whoever ties a know and blows on it, he has practiced magic; and whoever practices magic, he has committed Shirk; and whoever hangs up something (as an amulet) will be entrusted to it.'"
من عقد عقدة ثم نفث فيها ومن تعلق شيئا وكل إليهThe Shaykh : And what does he say?
The student: He says: "Narrated by al-Nasa'i, and it is a weak hadith. And the last part
and whoever hangs up something (as an amulet) will be entrusted to it.
ومن تعلق شيئا وكل إليهThe Shaykh : Ukaym
The student: Ukaym
The Shaykh : Yes
The student: "In al-Tirmidhi, and in its chain is Muhammad ibn Abd al-Rahman ibn Abi Layla, who is poor in memory, but he is acceptable as a corroborating narration ... " .
The Shaykh : The most that can be said about it is that it is hasan li ghayrihi (good due to other supporting chains). As for the one who attached something to it and relied on it, it is correct in meaning without doubt, even if there is a defect in the chain. And as for the first one, it also has a corroborating narration in the Qur'an.