Riyadh al-Salihin
From the words of the Master of the Messengers
Peace and blessings of Allah be upon him
Chapter: The prohibition of saying to a Muslim
"O disbeliever"
On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"If a man says to his brother,
'O disbeliever,'
then one of the two has incurred it,
if he is as he said,
otherwise it returns upon him."
Agreed upon.
"Incurred it" means it returns to him.
On the authority of Abu Dharr, may Allah be pleased with him,
that he heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
"Whoever calls a man a disbeliever,
or says, 'Enemy of Allah,'
while he is not so,
it will only recoil upon him."
Agreed upon.
"Recoil" means it returns.
From the benefits of the hadiths:
The severe warning against a Muslim saying to his brother, "O disbeliever."
The trial of takfir (declaring someone a disbeliever) is one from which neither of the two men escapes.
For if his brother is not as he claimed,
then his act of declaring him a disbeliever returns to him.
Chapter: The prohibition of obscenity and foul language
On the authority of Ibn Mas‘ud, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"The believer is not one who slanders, nor one who curses,
nor one who is obscene, nor one who is foul-mouthed."
Narrated by al-Tirmidhi.
On the authority of Anas, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"Obscenity is not found in anything but that it disgraces it,
and modesty is not found in anything but that it adorns it."
Narrated by al-Tirmidhi.
"Obscenity" means foul speech.
"Disgraces it" means it blemishes it and makes it deficient.
"Adorns it" means it beautifies it and makes it complete.
From the benefits of the hadith:
The condemnation of obscenity and the encouragement to abandon it.
Because the obscene person becomes emboldened to fall into deficiencies, faults, and breaches of integrity.
Obscenity does not mix with any of the affairs of people
except that it makes it evil and detestable.
Praise for modesty and encouragement to adopt it.
Modesty compels one to abandon what a servant would be blamed for doing.
It keeps a person away from engaging in faults and deficiencies.
Therefore, modesty is not found in anything but that it adorns and beautifies it in the eyes of people.
Chapter: The dislike of affectation in speech and grandiloquence,
and the forced display of eloquence,
and the use of archaic language and complex grammatical structures when addressing the common people and the like.
On the authority of Ibn Mas‘ud, may Allah be pleased with him,
that the Prophet, peace and blessings of Allah be upon him, said:
"The pedantic are ruined."
He said it three times.
Narrated by Muslim.
"The pedantic" are those who are excessive in their affairs.
On the authority of ‘Abdullah ibn ‘Amr ibn al-‘As, may Allah be pleased with them both,
that the Messenger of Allah, peace and blessings of Allah be upon him, said:
"Indeed, Allah dislikes the eloquent among men
who move their tongues about as a cow does."
Narrated by Abu Dawud and al-Tirmidhi.
"Move their tongues about as a cow does"
means he twists his tongue in speech,
and rolls it as a cow rolls fodder with its tongue.
From the benefits of the hadith:
It is disliked to be pedantic in speech through grandiloquence and the forced use of rhymed prose and eloquence.
And the affectation of the introductions used by those who pretend to be eloquent, and flowery speech.
All of this is blameworthy affectation.
Likewise, the use of complex grammatical structures and archaic language when addressing the common people.
Grandiloquence and pomposity in speech
are a cause for the displeasure of Allah, the Exalted, toward that person pretending to be eloquent,
and lead to his being forsaken, humiliated, and deprived.
This indicates that the prohibition is for the purpose of declaring it unlawful.
A Muslim should remain natural and unaffected in his speech,
without feigning eloquence, logic, or forced rhetoric.
This condemnation does not include refining the wording of sermons and exhortations,
provided there is no excess or obscurity.
Because the goal is to stir hearts toward the obedience of Allah, the Almighty and Majestic.
And good speech has an evident effect that only an arrogant person would deny.
On the authority of Jabir ibn ‘Abdullah, may Allah be pleased with them both,
that the Messenger of Allah, peace and blessings of Allah be upon him, said:
"Indeed, among those most beloved to me and closest to me in seating on the Day of Resurrection
are those of you with the best character.
And indeed, among those most hateful to me and furthest from me on the Day of Resurrection
are the chatterboxes, the grandiloquent, and the pompous."
Narrated by al-Tirmidhi.
Chapter: The dislike of saying, "My soul has become wicked."
On the authority of ‘A’ishah, may Allah be pleased with her,
from the Prophet, peace and blessings of Allah be upon him, who said:
"Let none of you say, 'My soul has become wicked (khabuthat),'
but let him say, 'My soul has become weary (laqisat).'"
Agreed upon.
The scholars said:
The meaning of "khabuthat" is "ghathat" (nauseated/distressed),
which is the meaning of "laqisat."
However, they disliked the word "khubth" (wickedness).
From the benefits of the hadith:
It is disliked to use bad words in speech
when describing the state of Muslims.
The encouragement of good manners in speech regarding all things,
even regarding one's own self.
The recommendation to change an ugly name,
and to abandon bad language in all circumstances.
A Muslim should not describe himself as wicked,
because Allah has honored him.
Whoever does what he was forbidden from doing
has been an aid to Satan against himself.
Chapter: The dislike of calling grapes "al-karm" (the generous/noble)
On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"Do not call grapes 'al-karm,'
for 'al-karm' is the Muslim."
Agreed upon.
This is the wording of Muslim.
In another narration:
"For 'al-karm' is the heart of the believer."
In a narration by al-Bukhari and Muslim:
"They say 'al-karm,'
but 'al-karm' is the heart of the believer."
"Do not call [it],"
meaning do not apply this name to it.
"For 'al-karm' is the Muslim,"
meaning the Muslim is the one who deserves this name.
On the authority of Wa'il ibn Hujr, may Allah be pleased with him,
from the Prophet, peace and blessings of Allah be upon him, who said:
"Do not say 'al-karm,'
but say,
'grapes' and 'al-habalah' (the vine)."
Narrated by Muslim.
"Al-habalah"
is the grape tree.
From the benefits of the hadiths:
It is disliked to call grapes "al-karm."
The Arabs used to call the grape tree "al-karm"
because of its many benefits and goodness.
So the Prophet, peace and blessings of Allah be upon him, disliked
naming it with a name that stirs the souls
toward loving it,
and loving what is made from it, such as intoxicants,
which is the mother of all evils.
He disliked that its source be called by the best of names,
and the one most encompassing of goodness.
They used to call the grape tree "al-karm"
because of its many benefits,
but the heart of the believer or the Muslim man
is more worthy of this name than it.
For the believer is all goodness and benefit.
Chapter: The prohibition of describing the beauty of a woman to a man
unless there is a need for a legitimate religious purpose,
such as marrying her or the like.
On the authority of Ibn Mas‘ud, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"No woman should associate with a woman,
then describe her to her husband as if he were looking at her."
Agreed upon.
"Associate"
means to look at her or touch her skin,
so she knows her softness or what she possesses
of apparent and hidden beauty.
"As if he were looking at her,"
meaning as if he were watching her.
From the benefits of the hadith:
This hadith is a fundamental principle in blocking the means to evil.
For the wisdom behind the prohibition
is the fear that the husband might be captivated by the description mentioned,
which could lead to him divorcing the one who described her,
or becoming infatuated with the one described.
This ruling includes the prohibition of a woman associating with a woman,
and likewise a man with a man.
The prohibition of a woman looking at the ‘awrah (private parts) of a woman,
and likewise a man looking at the ‘awrah of a man.
It is obligatory upon Muslim women
not to uncover their charms and beauty before women
who do not refrain from mentioning their beauty to men.
Chapter: The dislike of a person saying,
"O Allah, forgive me if You will."
Rather, one should be firm in the request.
On the authority of Abu Hurayrah, may Allah be pleased with him,
that the Messenger of Allah, peace and blessings of Allah be upon him, said:
"Let none of you say,
'O Allah, forgive me if You will,'
'O Allah, have mercy on me if You will.'
Let him be firm in his request,
for there is no one who can compel Him."
Agreed upon.
In a narration by Muslim:
"But let him be firm,
and let him make his desire great,
for Allah, the Exalted,
is not burdened by anything He gives."
"Be firm in his request"
means to be resolute in asking for it,
and certain about it without weakness,
or conditioning it upon the will.
"Make his desire great"
That is, one should strive, persist, and be earnest in what one is requesting.
On the authority of Anas, may Allah be pleased with him, who said:
The Messenger of Allah, peace and blessings of Allah be upon him, said:
"When one of you supplicates,
let him be firm in his request,
and let him not say,
'O Allah, if You will,
then grant me,'
for there is no one who can compel Him."
Agreed upon.
Among the benefits of the hadiths:
The recommendation of being resolute in one's request,
and expressing a profound desire,
and the prohibition of showing weakness in one's petition.
It is disliked to condition one's request
upon the will of Allah, the Glorified and Exalted.
This is because it implies
that one is indifferent to whether the request is granted,
and it implies that the matter is a burden upon Allah, the Glorified and Exalted,
whereas there is no one who can compel Him,
and nothing in the earth can frustrate Him,
nor in the heavens.
All of creation is in need of Him.
It is incumbent upon the one supplicating
to strive in his supplication,
and to be hopeful of an answer,
and not to despair of the mercy of Allah,
for he is calling upon the Most Generous.
Chapter: The prohibition of saying,
"What Allah wills and what so-and-so wills."
On the authority of Hudhayfah Ibn al-Yaman, may Allah be pleased with him,
from the Prophet, peace and blessings of Allah be upon him, who said:
"Do not say, 'What Allah wills and what so-and-so wills,'
but rather say,
'What Allah wills,'
'then what so-and-so wills.'"
Narrated by Abu Dawud.
From the benefits of the hadith:
The prohibition of associating anyone else with Allah,
whether in wording or in meaning.
Allah, the Glorified and Exalted,
is the One who disposes of the affairs of His servants,
the One who manages their matters;
He has no partner in that.
It is not permissible to join the will of a servant
to the will of the Lord, Blessed and Exalted is He,
because it implies partnership in decree and other matters.
The correct way is to join the will of the servant
to the will of the Lord
using the particle 'thumma' (then), which denotes sequence
with a delay.
This is the truth,
for the will of Allah, the Exalted,
precedes the will of the servant,
and the will of the servant is contingent
upon the will of Allah.
Nothing occurs except what Allah wills;
whatever He wills happens,
and whatever He does not will, does not happen.
Riyad al-Salihin.