Part of Riyad as-Salihin — Gardens of the Righteous (series completed)
· Lesson 170 of 190
Riyadh Al-Salehin | Episode (180) | Chapter on the prohibition of obscenity and foul language
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Transcript
Machine translation — may contain errors
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Riyadh al-Salihin
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From the words of the Master of the Messengers
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Peace and blessings of Allah be upon him
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Chapter: The prohibition of saying to a Muslim
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"O disbeliever"
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On the authority of Ibn ‘Umar, may Allah be pleased with them both, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"If a man says to his brother,
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'O disbeliever,'
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then one of the two has incurred it,
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if he is as he said,
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otherwise it returns upon him."
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Agreed upon.
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"Incurred it" means it returns to him.
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On the authority of Abu Dharr, may Allah be pleased with him,
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that he heard the Messenger of Allah, peace and blessings of Allah be upon him, say:
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"Whoever calls a man a disbeliever,
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or says, 'Enemy of Allah,'
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while he is not so,
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it will only recoil upon him."
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Agreed upon.
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"Recoil" means it returns.
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From the benefits of the hadiths:
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The severe warning against a Muslim saying to his brother, "O disbeliever."
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The trial of takfir (declaring someone a disbeliever) is one from which neither of the two men escapes.
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For if his brother is not as he claimed,
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then his act of declaring him a disbeliever returns to him.
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Chapter: The prohibition of obscenity and foul language
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On the authority of Ibn Mas‘ud, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"The believer is not one who slanders, nor one who curses,
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nor one who is obscene, nor one who is foul-mouthed."
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Narrated by al-Tirmidhi.
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On the authority of Anas, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Obscenity is not found in anything but that it disgraces it,
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and modesty is not found in anything but that it adorns it."
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Narrated by al-Tirmidhi.
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"Obscenity" means foul speech.
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"Disgraces it" means it blemishes it and makes it deficient.
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"Adorns it" means it beautifies it and makes it complete.
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From the benefits of the hadith:
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The condemnation of obscenity and the encouragement to abandon it.
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Because the obscene person becomes emboldened to fall into deficiencies, faults, and breaches of integrity.
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Obscenity does not mix with any of the affairs of people
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except that it makes it evil and detestable.
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Praise for modesty and encouragement to adopt it.
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Modesty compels one to abandon what a servant would be blamed for doing.
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It keeps a person away from engaging in faults and deficiencies.
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Therefore, modesty is not found in anything but that it adorns and beautifies it in the eyes of people.
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Chapter: The dislike of affectation in speech and grandiloquence,
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and the forced display of eloquence,
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and the use of archaic language and complex grammatical structures when addressing the common people and the like.
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On the authority of Ibn Mas‘ud, may Allah be pleased with him,
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that the Prophet, peace and blessings of Allah be upon him, said:
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"The pedantic are ruined."
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He said it three times.
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Narrated by Muslim.
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"The pedantic" are those who are excessive in their affairs.
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On the authority of ‘Abdullah ibn ‘Amr ibn al-‘As, may Allah be pleased with them both,
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Indeed, Allah dislikes the eloquent among men
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who move their tongues about as a cow does."
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Narrated by Abu Dawud and al-Tirmidhi.
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"Move their tongues about as a cow does"
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means he twists his tongue in speech,
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and rolls it as a cow rolls fodder with its tongue.
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From the benefits of the hadith:
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It is disliked to be pedantic in speech through grandiloquence and the forced use of rhymed prose and eloquence.
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And the affectation of the introductions used by those who pretend to be eloquent, and flowery speech.
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All of this is blameworthy affectation.
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Likewise, the use of complex grammatical structures and archaic language when addressing the common people.
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Grandiloquence and pomposity in speech
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are a cause for the displeasure of Allah, the Exalted, toward that person pretending to be eloquent,
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and lead to his being forsaken, humiliated, and deprived.
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This indicates that the prohibition is for the purpose of declaring it unlawful.
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A Muslim should remain natural and unaffected in his speech,
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without feigning eloquence, logic, or forced rhetoric.
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This condemnation does not include refining the wording of sermons and exhortations,
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provided there is no excess or obscurity.
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Because the goal is to stir hearts toward the obedience of Allah, the Almighty and Majestic.
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And good speech has an evident effect that only an arrogant person would deny.
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On the authority of Jabir ibn ‘Abdullah, may Allah be pleased with them both,
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Indeed, among those most beloved to me and closest to me in seating on the Day of Resurrection
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are those of you with the best character.
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And indeed, among those most hateful to me and furthest from me on the Day of Resurrection
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are the chatterboxes, the grandiloquent, and the pompous."
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Narrated by al-Tirmidhi.
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Chapter: The dislike of saying, "My soul has become wicked."
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On the authority of ‘A’ishah, may Allah be pleased with her,
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from the Prophet, peace and blessings of Allah be upon him, who said:
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"Let none of you say, 'My soul has become wicked (khabuthat),'
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but let him say, 'My soul has become weary (laqisat).'"
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Agreed upon.
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The scholars said:
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The meaning of "khabuthat" is "ghathat" (nauseated/distressed),
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which is the meaning of "laqisat."
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However, they disliked the word "khubth" (wickedness).
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From the benefits of the hadith:
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It is disliked to use bad words in speech
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when describing the state of Muslims.
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The encouragement of good manners in speech regarding all things,
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even regarding one's own self.
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The recommendation to change an ugly name,
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and to abandon bad language in all circumstances.
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A Muslim should not describe himself as wicked,
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because Allah has honored him.
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Whoever does what he was forbidden from doing
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has been an aid to Satan against himself.
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Chapter: The dislike of calling grapes "al-karm" (the generous/noble)
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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Do not call grapes 'al-karm,'
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for 'al-karm' is the Muslim."
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Agreed upon.
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This is the wording of Muslim.
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In another narration:
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"For 'al-karm' is the heart of the believer."
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In a narration by al-Bukhari and Muslim:
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"They say 'al-karm,'
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but 'al-karm' is the heart of the believer."
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"Do not call [it],"
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meaning do not apply this name to it.
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"For 'al-karm' is the Muslim,"
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meaning the Muslim is the one who deserves this name.
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On the authority of Wa'il ibn Hujr, may Allah be pleased with him,
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from the Prophet, peace and blessings of Allah be upon him, who said:
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"Do not say 'al-karm,'
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but say,
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'grapes' and 'al-habalah' (the vine)."
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Narrated by Muslim.
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"Al-habalah"
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is the grape tree.
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From the benefits of the hadiths:
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It is disliked to call grapes "al-karm."
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The Arabs used to call the grape tree "al-karm"
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because of its many benefits and goodness.
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So the Prophet, peace and blessings of Allah be upon him, disliked
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naming it with a name that stirs the souls
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toward loving it,
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and loving what is made from it, such as intoxicants,
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which is the mother of all evils.
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He disliked that its source be called by the best of names,
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and the one most encompassing of goodness.
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They used to call the grape tree "al-karm"
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because of its many benefits,
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but the heart of the believer or the Muslim man
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is more worthy of this name than it.
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For the believer is all goodness and benefit.
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Chapter: The prohibition of describing the beauty of a woman to a man
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unless there is a need for a legitimate religious purpose,
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such as marrying her or the like.
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On the authority of Ibn Mas‘ud, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"No woman should associate with a woman,
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then describe her to her husband as if he were looking at her."
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Agreed upon.
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"Associate"
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means to look at her or touch her skin,
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so she knows her softness or what she possesses
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of apparent and hidden beauty.
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"As if he were looking at her,"
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meaning as if he were watching her.
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From the benefits of the hadith:
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This hadith is a fundamental principle in blocking the means to evil.
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For the wisdom behind the prohibition
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is the fear that the husband might be captivated by the description mentioned,
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which could lead to him divorcing the one who described her,
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or becoming infatuated with the one described.
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This ruling includes the prohibition of a woman associating with a woman,
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and likewise a man with a man.
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The prohibition of a woman looking at the ‘awrah (private parts) of a woman,
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and likewise a man looking at the ‘awrah of a man.
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It is obligatory upon Muslim women
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not to uncover their charms and beauty before women
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who do not refrain from mentioning their beauty to men.
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Chapter: The dislike of a person saying,
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"O Allah, forgive me if You will."
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Rather, one should be firm in the request.
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On the authority of Abu Hurayrah, may Allah be pleased with him,
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that the Messenger of Allah, peace and blessings of Allah be upon him, said:
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"Let none of you say,
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'O Allah, forgive me if You will,'
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'O Allah, have mercy on me if You will.'
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Let him be firm in his request,
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for there is no one who can compel Him."
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Agreed upon.
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In a narration by Muslim:
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"But let him be firm,
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and let him make his desire great,
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for Allah, the Exalted,
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is not burdened by anything He gives."
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"Be firm in his request"
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means to be resolute in asking for it,
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and certain about it without weakness,
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or conditioning it upon the will.
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"Make his desire great"
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That is, one should strive, persist, and be earnest in what one is requesting.
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On the authority of Anas, may Allah be pleased with him, who said:
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The Messenger of Allah, peace and blessings of Allah be upon him, said:
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"When one of you supplicates,
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let him be firm in his request,
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and let him not say,
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'O Allah, if You will,
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then grant me,'
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for there is no one who can compel Him."
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Agreed upon.
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Among the benefits of the hadiths:
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The recommendation of being resolute in one's request,
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and expressing a profound desire,
12:55
and the prohibition of showing weakness in one's petition.
12:58
It is disliked to condition one's request
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upon the will of Allah, the Glorified and Exalted.
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This is because it implies
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that one is indifferent to whether the request is granted,
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and it implies that the matter is a burden upon Allah, the Glorified and Exalted,
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whereas there is no one who can compel Him,
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and nothing in the earth can frustrate Him,
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nor in the heavens.
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All of creation is in need of Him.
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It is incumbent upon the one supplicating
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to strive in his supplication,
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and to be hopeful of an answer,
13:28
and not to despair of the mercy of Allah,
13:31
for he is calling upon the Most Generous.
13:33
Chapter: The prohibition of saying,
13:39
"What Allah wills and what so-and-so wills."
13:42
On the authority of Hudhayfah Ibn al-Yaman, may Allah be pleased with him,
13:47
from the Prophet, peace and blessings of Allah be upon him, who said:
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"Do not say, 'What Allah wills and what so-and-so wills,'
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but rather say,
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'What Allah wills,'
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'then what so-and-so wills.'"
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Narrated by Abu Dawud.
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From the benefits of the hadith:
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The prohibition of associating anyone else with Allah,
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whether in wording or in meaning.
14:14
Allah, the Glorified and Exalted,
14:17
is the One who disposes of the affairs of His servants,
14:20
the One who manages their matters;
14:22
He has no partner in that.
14:25
It is not permissible to join the will of a servant
14:27
to the will of the Lord, Blessed and Exalted is He,
14:30
because it implies partnership in decree and other matters.
14:34
The correct way is to join the will of the servant
14:38
to the will of the Lord
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using the particle 'thumma' (then), which denotes sequence
14:43
with a delay.
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This is the truth,
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for the will of Allah, the Exalted,
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precedes the will of the servant,
14:52
and the will of the servant is contingent
14:54
upon the will of Allah.
14:56
Nothing occurs except what Allah wills;
14:59
whatever He wills happens,
15:01
and whatever He does not will, does not happen.
15:05
Riyad al-Salihin.