And among His signs is this, that He created for you mates from among yourselves, that you may dwell in tranquillity with them, and He has put love and mercy between your hearts. Undoubtedly in these are signs for those who reflect. (30:21)
Asalaamu Alaiakum wa Rahmatullah
This is a MUCH needed reminder: how to give nasheeha correctly!
Wa’alaykum Asalaam wa Rahmatullah
~*Causes That Bring About Love for the Lord of the Worlds*~
Abdullah bin Jarullah al-Jarullah
From ‘The Delight of Faith’
(1) Recognizing the bounties Allah 
has bestowed upon His slaves. These bounties [are so many that they] cannot be counted or enumerated. [Allah says:]
“If you count the blessings of Allah , never will you be able to count them.” [14:34]
Hearts naturally have love for those who do good to them. Love for a blessing is from the general aspects of thanking the one who has bestowed a bounty. It is said that thanks is with the heart, tongue and limbs.
(2) Another cause is to have knowledge of Allah by His Names, Attributes and Actions. The one who knows Allah , loves Him. Whoever loves Him, obeys Him. Whoever obeys Allah is honored by Him. Whoever Allah honors, He will have him live close to Him. Whoever lives close to Him, has attained the glad tidings.
(3) One of the great causes [that leads to having love of Allah ] is the specific knowledge that comes about through pondering over the creation of the heavens and the earth and what Allah has created. In the Qur’an, there is much mention of the signs of Allah that indicate His Greatness, Power, Majesty, Perfection, Eminence, Compassion, Mercy, Strength, Subjugation and other of His beautiful Names and exalted Attributes. Whenever one’s knowledge of Allah is strengthened, one’s love for Him is also strengthened and one’s love for obeying Him is also strengthened. He will then experience the pleasure of worship, whether it be in prayer, remembrance or other forms of worship.
(4) Another cause that will bring about love for Allah is to act towards Allah with sincerity and purity while going against one’s desires. This is a cause for Allah to bless a slave and when He blesses the slave, the slave loves Him.
(5) One of the greatest causes that bring about one’s love for Allah is increasing one’s remembrance of Allah . Whenever a person loves something, he remembers it more often. And it is through the remembrance of Allah that the hearts find tranquillity. In fact, one of the signs of having love for Allah is the constant remembrance of Allah by one’s heart and tongue.
(6) One of the causes that brings about Allah ’s love for His slave is reciting the Qur’an often and pondering over its meaning, in particular those verses that contain Allah ’s Names, Attributes and Actions. Having fondness for that action will lead the slave to love Allah and Allah to love Him.
(7) Another of the causes of love for Allah is remembering what has been mentioned in the Qur’an and Sunnah concerning the believers seeing their Lord in the Hereafter and visiting them and gathering together on the Day of Abundance. That will definitely bring about in a person love for Allah .
Ibn Rajab, Instinshaq Naseemul-Uns min Nafahaati Riyaadil-Qudus, pp. 22-30.
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Four Poisons of the Heart Part 4 (End) |
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From the works of Ibn Rajab Al-Hanbabli, Ibn Al-Qayyim al-Jawziyaa, and Abu Hamid al-Ghazali |
Keeping Bad Company
Unnecessary companionship is a chronic disease that causes much harm. How often have the wrong kind of companionship and intermixing deprived people of Allah ’s generosity, planting discord in their hearts which even the passage of time-even if it were long enough for mountains to be worn away-has been unable to dispel. In keeping such company one can find the roots of loss, both in this life and in the next life.
A servant should benefit from companionship. In order to do so he should divide people into four categories, and be careful not to get them mixed up, for once one of them is mixed with another, then evil can find its way through to him:
The *FIRST* category are those people whose company is like food: it is indispensable, night or day. Once a servant has taken his need from it, he leaves it be until he requires it again, and so on. These are the people with knowledge of Allah -of His commands, of the scheming of His enemies, and of the diseases of the heart and their remedies- who wish well for Allah , His Prophet sallallaahu ‘alayhi wa sallam and His servants. Associating with this type of person is an achievement in itself.
The *SECOND* category are those people whose company is like a medicine. They are only required when a disease sets in. When you are healthy, you have no need of them. However, mixing with them is sometimes necessary for your livelihood, businesses, consultation and the like. Once what you need from them has been fulfilled, mixing with them should be avoided.
The *THIRD* category are those people whose company is harmful. Mixing with this type of person is like a disease, in all its variety and degrees and strengths and weaknesses. Associating with one or some of them is like an incurable chronic disease. You will never profit either in this life or in the next life if you have them for company, and you will surely lose either one or both of your deen and your livelihood because of them. If their companionship has taken hold of you and is established, then it becomes a fatal, terrifying sickness.
Amongst such people are those who neither speak any good that might benefit you, nor listen closely to you so that they might benefit from you. They do not know their souls and consequently put their selves in their rightful place. If they speak, their words fall on their listeners’ hearts like the lashes of a cane, while all the while they are full of admiration for and delight in their own words.
They cause distress to those in their company, while believing that they are the sweet scent of the gathering. If they are silent, they are heavier than a massive millstone-too heavy to carry or even drag across the floor. 18
All in all, mixing with anyone who is bad for the soul will not last, even if it is unavoidable. It can be one of the most distressing aspects of a servant’s life that he is plagued by such person, with whom it may be necessary to associate. In such a relationship, a servant should cling to good behaviour, only presenting him with his outward appearance, while disguising his inner soul, until Allah offers him a way out of his affliction and the means of escape from this situation.
The *FOURTH* category are those people whose company is doom itself. It is like taking poison: its victim either finds an antidote or perishes. Many people belong to this category. They are the people of religious innovation and misguidance, those who abandon the sunnah of the Messenger of Allah sallallaahu ‘alayhi wa sallam and advocate other beliefs. They call what is the sunnah a bid’a and vice-versa. A man with any intellect should not sit in their assemblies nor mix with them. The result of doing so will either be the death of his heart or, at the very best, its falling seriously ill.
What Gives the Heart Life and Sustenance
You should know that acts of obedience are essential to the well being of the servant’s heart, just in the same way that food and drink are to that of the body. All wrong actions are the same as poisonous foods, and they inevitably harm the heart.
The servant feels the need to worship his Lord, Mighty and Glorious is He, for he is naturally in constant need of His help and assistance.
In order to maintain the well being of his body, the servant carefully follows a strict diet. He habitually and constantly eats good food at regular intervals, and is quick to free his stomach of harmful elements if he happens to eat bad food by mistake.
The well being of the servant’s heart, however, is far more important than that of his body, for while the well being of his body enables him to lead a life that is free from illnesses in this world, that of the heart ensures him both a fortunate life in this world and eternal bliss in the next.
In the same way, while the death of the body cuts the servant off from this world, the death of the heart results in everlasting anguish. A righteous man once said, “How odd, that some people mourn for the one whose body has died, but never mourn for the one whose heart has died-and yet the death of the heart is far more serious!”
Thus acts of obedience are indispensable to the well being of the heart. It is worthwhile mentioning the following acts of obedience here, since they are very necessary and essential for the servant’s heart:
Dhikr of Allah ta’ala, recitation of the Noble Qur’an, seeking Allah ’s forgiveness, making du’as, invoking Allah ’s blessings and peace on the Prophet, may Allah bless him and grant him peace, and praying at night.
Asalaamu ALaiakum wa Rahmatullahi wa Barakatu
A nasheed by Mishary. A young boy talks about his life being blind. SubhanAllah!! Please do not use the nasheed as music, insha’Allah rather reflect upon the meaning and lessons. Praise Allah SWT for what you have, and stay patient with the trials you are presented with. The nasheed is Arabic, English translation is included. BarakAllahu Feekum
Did you hear of the story of the Shaykh from Azhar and the prostitute?
No …
Well, here you go, as was narrated by Shaykh Ali Tantawi [May Allah have mercy on him] in his memoir about Shaykh Ahmad Al-Zayaat [May Allah have mercy on him].
Shaykh Ali Tantawi said:
“The Shaykh (Ahmad Al-Zayaat) was a teacher, who did not know anything of this world except: The Azhar where he used to teach, the house he used to live in, and the road between them.
As years passed by, and he got older, his health started to deteriorate, and he needed to rest. So the doctor forced him to take some time of, and suggested that he goes somewhere away from his place of work and residence, and advised him to enjoy the quietness and calmness of the parks next to the Nile.
So one day, the Shaykh went out and stopped a carriage (as cars were not that available at the time). He told the driver: My son, take me to a nice place were I can enjoy the view and relax.
The driver of the carriage, however, was a wicked person, and took the Shaykh to a place in Egypt, which at the time had several prostitution houses.
After arriving he told the Shaykh: Here [we are].
The Shaykh said: O son, Magrib prayer is drawing near, where can I pray? Take me first to the Masjid.
The Driver [pointing to one of those houses] said: The Masjid is over there.
The door [of the place] was open, and the lady running that house was sitting, in the manner those like her usually sit.
When the Shaykh saw her, he lowered his gaze. He saw a seat, so he headed there and sat, waiting for the Call for prayer (Adhan).
[The woman in confusion, just] stared at him.
What brought that man here?
He doesn’t look like any of her regular customers.
She kept thinking to herself, but did not dare ask him what he was doing here.
What kept her from asking was the shyness that remained in her heart, even as a prostitute. However, that shyness only appears in front of people of Piety.
He, on the other hand, kept doing Tasbeeh (saying Subhan Allah ), whilst looking at his watch, until he heard the Adhan of Maghrib from far away.
He asked her: Where is the Moazin (Person who calls for prayers) here?
Why didn’t he call for prayer when the time entered?
Are you his daughter?
She … kept silent.
He waited for a while, and then said: My daughter, Maghrib time is short, and it is not permissible to delay it, and I do not see anyone here, so if you have your Wudu (ablution) then pray behind me Jama’ah.
He gave the call for prayer, and without looking at her, as he was about to give the Iqamah, he noticed stillness behind him?!
He asked: What is wrong? Don’t you have your Wudu?
All of a sudden, as if her Iman (Faith) woke up and she remembered the old days. The days when she was filled with purity, and was away from sin, she started to cry loudly, and threw herself at his feet.
The Shaykh surprised, did not know in what way he can calm her.
She then, started narrating her story.
He saw in her words great regret, and felt the truth in her repentance. He realized the sincerity in what she was saying, so he told her: Listen, my daughter, to what the Lord of all creation says: {Say, “O My servants who have transgressed against themselves [by sinning], do not despair of the Mercy of Allah . Indeed Allah forgives all sins …”} (39:53).
All sins, my daughter, all sins …
The door of repentance is open to every sinner and it is so wide that it can encompass them all no matter how heavy their load [of sins] is … even Kufr.
So whoever disbelieves in the all Mighty, after he was a believer, but repents before the hour of his death comes, and he was sincere in his repentance, and he renewed his Islam, Allah will accept him.
Allah , my dear daughter, is the most Generous of all. Did you ever hear of anyone generous shutting the door in the face of those who come seeking him?
Stand up and go wash yourself, and cover yourself. Go and clean your skin with water and your heart with repentance and regret. Approach your Lord, and I will wait for you.
But do not delay, so that we do not miss Maghrib prayer.
She did as he asked, and returned to him with a new dress and a new heart. She stood behind him and prayed. She felt and tasted the sweetness of that prayer, and felt that this prayer purified her heart.
When the prayer was over, he told her: Come with me, and try to cut every relation you have with this place and everyone in it. Try to erase the time you spent here from your memory.
Consistently ask Allah for his forgiveness, and increase in doing righteous deeds.
Verily, adultery is not as big a sin as Kufr, and Hind [bint ‘Utbah – May Allah be pleased with her], who was a disbeliever and had animosity in her heart to the Prophet of Allah . After that she became from the righteous believers, and we started saying: Allah is well-pleased with her.
The Shaykh then took her to a house of righteous ladies, and then found her a righteous husband and advised him to take good care of her” 1/252.
[Original writer in Arabic forum said]: Notice [May Allah shower you with Mercy] the state of this woman, how she was and how she changed. It was nothing more than simple words from an old man that led her into changing her life upside down.
So if you only think how many people are just like this woman.
People who are drowning in filth, people who the dust from their sins gathered around their hearts shedding away its light.
These sins caused them to see the Truth as Falsehood and the Falsehood as Truth.
How much are they in need of one to take by their hands, and to clear the dust away from their hearts.
They do not need complicated educational and behavioral philosophical treatments, or theories in the manners of interaction and persuasion. Neither are they in need of complicated statements.
What they truly need is for someone to feel sorry for them and for their state … Someone to understand their situation and to hope for their guidance … Someone who would speak a word that would leave his heart, [and touch theirs]. A word which he seeks nothing from except the Face of Allah .
After this the light, that was for so long covered with sins, would emerge and their souls would return to its Fitrah, and would return to its harmony with the universe and to the true manner of life.
Source: http://www.ahlalhdeeth.com/vbe/showthread.php?t=1857
Original Arabic: http://www.ahlalhdeeth.com/vb/showthread.php?p=671170
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Four Poisons of the Heart Part 3 |
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From the works of Ibn Rajab Al-Hanbabli, Ibn Al-Qayyim al-Jawziyaa, and Abu Hamid al-Ghazali |
Too Much Food
The consumption of small amounts of food guarantees tenderness of the heart, strength of the intellect, humility of the self, weakness of desires, and gentleness of temperament. Immoderate eating brings about the opposite of these praiseworthy qualities.
Al-Miqdam ibn Ma’d Yakrib said: “I heard the Messenger of Allah sallallaahu ‘alayhi wa sallam say: “The son of Adam fills no vessel more displeasing to Allah than his stomach. A few morsels should be enough for him to preserve his strength. If he must fill it, then he should allow a third for his food, a third for his drink and leave a third empty for easy breathing.” 15
Excessive eating induces many kinds of harm. It makes the body incline towards disobedience to Allah and makes worship and obedience seem laborious-such evils are bad enough in themselves. A full stomach and excessive eating have caused many a wrong action and inhibited much worship. Whoever safeguards against the evils of overfilling his stomach has prevented great evil. It is easier for shaytan to control a person who has filled his stomach with food and drink, which is why it has often been said: “Restrict the pathways of shaytan by fasting.” 16
It has been reported that when a group of young men from the Tribe of Israel were worshipping, and it was time for them to break their fast, a man stood up and said: “Do not eat too much, otherwise you will drink too much, and then you will end up sleeping too much, and then you will lose too much.”
The Prophet sallallaahu ‘alayhi wa sallam and his companions, may Allah be pleased with them, used to go hungry quite frequently. Although this was often due to a shortage of food, Allah decreed the best and most favourable conditions for His Messenger, may Allah bless him and grant him peace. This is why Ibn Umar and his father before him-in spite of the abundance of food available to them-modeled their eating habits on those of the Prophet sallallaahu ‘alayhi wa sallam. It has been reported that Aisha, may Allah be pleased with her, said: “From the time of their arrival in Madina up until his death sallallaahu ‘alayhi wa sallam, the family of Muhammad sallallaahu ‘alayhi wa sallam never ate their fill of bread made from wheat three nights in a row.” 17
Ibrahim ibn Adham said: “Any one who controls his stomach is in control of his deen, and anyone who controls his hunger is in control of good behaviour. Disobedience towards Allah is nearest to a person who is satiated with a full stomach, and furthest away from a person who is hungry.”
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Four Poisons of the Heart Part 2 |
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From the works of Ibn Rajab Al-Hanbabli, Ibn Al-Qayyim al-Jawziyaa, and Abu Hamid al-Ghazali |
[Pic: Giant Ginko-Flickr]
Unrestrained Glances
The unrestrained glance results in the one who looks becoming attracted to what he sees, and in the imprinting of an image of what he sees in his heart. This can result in several kinds of corruption in the heart of the servant. The following are a number of them:
It has been related that the Prophet sallallaahu ‘alayhi wa sallam once said words to the effect: “The glance is a poisoned arrow of shaytan. Whoever lowers his gaze for Allah , He will bestow upon him a refreshing sweetness which he will find in his heart on the day that he meets Him.” 14
Shaytan enters with the glance, for he travels with it, faster than the wind blowing through an empty place. He makes what is seen appear more beautiful than it really is, and transforms it into an idol for the heart to worship. Then he promises it false rewards, lights the fire of desires within it, and fuels it with the wood of forbidden actions, which the servant would not have committed had it not been for this distorted image.
This distracts the heart and makes it forget its more important concerns. It stands between it and them; and so the heart loses its straight path and falls into the pit of desire and ignorance. Allah , Mighty and Glorious is He, says:
“And do not obey anyone whose heart We have made forgetful in remembering Us- who follows his own desires, and whose affair has exceeded all bounds.” (18:28)
The unrestrained gaze causes all three afflications.
It has been said that between the eye and the heart is an immediate connection; if the eyes are corrupted, then the heart follows. It becomes like a rubbish heap where all the dirt and filth and rottenness collect, and so there is no room for love for Allah , relating all matters to Him, awareness of being in His presence, and feeling joy at His proximity-only the opposite of these things can inhabit such a heart.
Staring and gazing without restraint is disobedience to Allah:
“Tell the believing men to lower their gaze and guard their modesty; that is more purifying for them. Surely Allah
Only the one who obeys Allah ’s commands is content in this world, and only the servant who obeys Allah will survive in the next world.
Furthermore, letting the gaze roam free cloaks the heart with darkness, just as lowering the gaze for Allah clothes it in light. After the above ayah, Allah , the Glorious and Mighty, says in the same surah of the the Qur’an:
“Allah
When the heart is a light, countless good comes to it from all directions. If it is dark, then clouds of evil and afflictions come from all directions to cover it up.
Letting the gaze run loose also makes the heart blind to distinguishing between truth and falsehood, between the sunnah and innovation; while lowering it for Allah , the Might and Exalted, gives it a penetrating, true and distinguishing insight.
A righteous man once said: “Whoever enriches his outward behaviour by following the sunnah, and makes his inward soul wealthy through contemplation, and averts his gaze away from looking at what is forbidden, and avoids anything of a doubtful nature, and feeds solely on what is halal-his inner sight will never falter.”
Rewards for actions come in kind. Whoever lowers his gaze from what Allah has forbidden, Allah will give his inner sight abundant light.
What a Bad Servant we are!
Imaam al-Hasan al-Basree rahimahullaah
From Ghunyat-ut-Talibeen of Shaykh ‘Abdul-Qaadir al-Jeelaani rahimahullaah
Al-Hasan al-Basri (may Allah bestow His mercy upon him)] said:
“What a bad servant [of the Lord] is he! I am speaking of a servant who fits the following description:
1. He asks for forgiveness (maghfirah), while he is actively engaged in sinful disobedience (ma’siya).
2. He behaves in a humbly submissive manner, so that he may be credited with loyalty (amana), but he is only pretending, to hide his disloyalty (khiyanah).
3. He forbids what is wrong, but does not refrain from it himself.
4. He enjoins what is right, but does not act upon his own instructions.
5. If he gives, he does so very stingily, and if he withholds, he offers no apology.
6. If he is in the best of health, he feels secure, but if he falls sick, he becomes remorseful.
7. If he is impoverished, he feels sad, and if he gets rich, he is subject to temptation.
8. He hopes for salvation, but does not act accordingly.
9. He is afraid of punishment, but takes no precautions against it.
10. He wishes to receive more benefit, but he does not give thanks [for what he has received].
11. He likes the idea of spiritual reward, but he does not practice patience.
12. He expedites sleep and postpones fasting”
Asalaamu Alaaikum wa Rahmatullahi wa Barakatu…
Four Poisons of the Heart Part 1
From the works of Ibn Rajab Al-Hanbabli, Ibn Al-Qayyim al-Jawziyaa, and Abu Hamid al-Ghazali
Bismillaahir-RaHmaanir-RaHeem
You should know that all acts of disobedience are poison to the heart and cause its sickness and ruin. They result in its will running off course, against that of Allah , and so its sickness festers and increases. Ibn al-Mubarak said:
I have seen wrong actions killing hearts, And their degradation may lead to their becoming addicted to them. Turning away from wrong actions gives life to the hearts, And opposing your self is best for it.
Whoever is concerned with the health and life of his heart, must rid it of the effects of such poisons, and then protect it by avoiding new ones. If he takes any by mistake, then he should hasten to wipe out their effect by turning in repentance and seeking forgiveness from Allah , as well as by doing good deeds that will wipe out his wrong actions.
By the four poisons we mean unnecessary talking, unrestrained glances, too much food, and keeping bad company. Of all the poisons, these are the most widespread and have the greatest effect on a heart’s well-being.
Unnecessary Talking
It is reported in al-Musnad, on the authority of Anas, that the Prophet sallallaahu ‘alayhi wa sallam said: “The faith of a servant is not put right until his heart is put right, and his heart is not put right until his tongue is put right.” 1 This shows that the Prophet sallallaahu ‘alayhi wa sallam has made the purification of faith conditional on the purification of the heart, and the purification of the heart conditional on the purification of the tongue.
At-Tirmidhi relates in a hadith on the authority of Ibn Umar: “Do not talk excessively without remembering Allah , because such excessive talk without the mention of Allah causes the heart to harden, and the person furthest from Allah is a person with a hard heart.”
Umar Ibn al-Khattab, may Allah be pleased with him, said: “A person who talks too much is a person who often makes mistakes, and someone who often makes mistakes, often has wrong actions. The Fire has a priority over such a frequent sinner.”
In a hadith related on the authority of Mu’adh, the Prophet sallallaahu ‘alayhi wa sallam said, “Shall I not tell you how to control all that?” I said, “Yes do, O Messenger of Allah .” So he held his tongue between his fingers, and then he said: “Restrain this.” I said, “Oh Prophet of Allah , are we accountable for what we say?” He sallallaahu ‘alayhi wa sallam said, “May your mother be bereft by your loss! Is there anything more than the harvest of the tongues that throws people on their faces (or he said ‘on their noses’) into the Fire?”
What is meant here by ‘the harvest of the tongues’ is the punishment for saying forbidden things. A man, through his actions and words, sows the seeds of either good or evil. On the Day of Resurrection he harvests their fruits. Those who sow the seeds of good words and deeds harvest honour and blessings; those who sow the seeds of evil words and deeds reap only regret and remorse.
A hadith related by Abu Huraira says, “What mostly causes people to be sent to the Fire are the two openings: the mouth and the private parts.”
Abu Huraira also related that the Messenger of Allah sallallaahu ‘alayhi wa sallam said, “The servant speaks words, the consequences of which he does not realise, and for which he is sent down into the depths of the Fire further than the distance between the east and the west.”
The same hadith was transmitted by at-Tirmidhi with slight variations: “The servant says something that he thinks is harmless, and for which he will be plunged into the depths of the Fire as far as seventy autumns.” 7
Uqba ibn Amir said: “I said: “O Messenger of Allah , what is our best way of surviving?’ He, may Allah bless him and grant him peace, replied: “Guard your tongue, make your house suffice for sheltering your privacy, and weep for your wrong actions.”
It has been related on the authority of Sahl ibn Sa’d that the Prophet sallallaahu ‘alayhi wa sallam said, “Whoever can guarantee what is between his jaws and what is between his legs, I guarantee him the Garden.”
It has also been related by Abu Huraira, may Allah be pleased with him, that the Prophet, may Allah bless him and grant him peace, said, “Let whoever believes in Allah and the Last Day either speak good or remain silent.”
Thus talking can either be good, in which case it is commendable, or bad, in which case it is haram.
The Prophet sallallaahu ‘alayhi wa sallam said: “Everything the children of Adam say goes against them, except for their enjoining good and forbidding evil, and remembering Allah , Glorious and Might is He.” This was reported by at-Tirmidhi and Ibn Ma’jah on the authority of Umm Habiba, may Allah be pleased with her.
Umar ibn al-Khattab visited Abu Bakr, may Allah be pleased with them, and found him pulling his tongue with his fingers. Umar said “Stop! may Allah forgive you!” Abu Bakr replied; “This tongue has brought me to dangerous places.”
Abdullah ibn Mas’ud said: “By Allah , besides Whom no god exists, nothing deserves a long prison sentence more than my tongue.” He also used to say: “O tongue, say good and you will profit; desist from saying evil things and you will be safe; otherwise you will find only regret.”
Abu Huraira reported that Ibn al-Abbas said: “A person will not feel greater fury or anger for any part of his body on the Day of Judgement more than what he will feel for his tongue, unless he only used it for saying or enjoining good.”
Al-Hassan said: “Whoever does not hold his tongue cannot understand his deen.”
The least harmful of a tongue’s faults is talking about whatever does not concern it. The following hadith of the Prohet sallallaahu ‘alayhi wa sallam is enough to indicate the harm of this fault: “One of the merits of a person’s Islam is his abandoning what does not concern him.” 13
Abu Ubaida related that al-Hassan said: “One of the signs of Allah ’s abandoning a servant is His making him preoccupied with what does not concern him.”
Sahl said, “Whoever talks about what does not concern him is deprived of truthfulness.”
As we have already mentioned above, this is the least harmful of the tongue’s faults. There are far worse things, like backbiting, gossiping, obscene and misleading talk, two-faced and hypocritical talk, showing off, quarrelling, bickering, singing, lying, mockery, derision and falsehood; and there are many more faults which can affect a servant’s tongue, ruining his heart and causing him to lose both his happiness and pleasure in this life, and his success and profit in the next life. Allah is the One to Whom we turn for assistance.
Part two coming up, insha’Allah
BarakAllahu Feekum
Wa’alaykum Asalaam wa Rahmatullah
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