Chapter:
Giving Advice.
From
the mannerisms of giving advice is for the advisor to be blunt about the
mistake; he advises him even if it upsets him. Some of the Salaf used to tell
their companions, “Do not advise me unless it be that you say something that I
will dislike to hear about myself.”
So
if a person is advised to stay away from another person because of a particular
fault that the person has, so that the person being advised can avert himself
from harm and sin, then this is commendable. However, if the intent to describe
the mistakes of others is purely for the sake of exposing the persons sins,
then this is Haraam and a despicable action.
Some
of the Salaf used to be asked, “Shall I tell you of an error of such and such
person?” They would reply, “If you want to tell me in order to disgrace him,
then no.”
Disgracing
and defaming others because of the sins they commit has been prohibited against
by the Prophet [Peace and Blessings of Allaah be upon him]. An adulteress was
once lashed with the capital punishment of illegal sexual intercourse and he
[Peace and Blessings of Allaah be upon him] forbade anybody critising or
disgracing her on account of her sin[1].
It
is narrated by at-Tirmidhee and others that he said [Peace and Blessings of
Allaah be upon him], “Whoever puts shame on his brother on account of his sin,
then he will not die until he commits the same sin himself[2].”
If
this is the case with those who sin, then those who repent from doing the sin
are even more so included in the prohibition of defamtion.
Al-Fudayl
bin Iyyaadh [may Allaah have Mercy on him] said, “The believer is one who
conceals the sin of his brother and advises him, whereas the immoral one
exposes and criticises.[3]”
What
al-Fudayl mentioned here are from the signs that decipher advise from defamation;
the sincere adviser accompanies his concern with concealment whereas the one
who defames accompanies his denunciation with exposure.
It
is also narrated that al-Fudayl used to say, with meaning to the closest
effect, “Whoever advises his brother in a gathering in front of others then he
has shamed him.[4]”
The
Salaf used to heavily dislike enjoining good and forbidding evil in such a
manner; rather they loved concealment and privacy when seeking to rectify. Moreover,
the lack of exposure given to the sin of your brother proves that you are
someone who is sincere, and someone who does not want for him fault or exposure,
rather he wants deficiency and harm to be removed and averted.
As
for those who wish for sins and mistakes of others to be circulated then they
have fallen into what Allaah and His Messenger have made Haraam. Allaah, the
Most High, Said:
“Verily,
those who like that (the crime of) illegal sexual intercourse should be
propagated among those who believe, they will have a painful torment in this world
and in the Hereafter. And Allah knows and you know not.” [an-Noor 24:19]
The
Ahadeeth pertaining to the virtue of concealing the faults of others are
extremely plenty and numerous.
Some
of the scholars also advised with those who used to enjoin good and forbid evil
by saying, “Try your level best to conceal the sins of the sinner because from
the greatest rights other Muslims have over you is that you do no broadcast
their sins.”
Advertising
the sins made by others, accompanied with the fact that the one who is
distributing such information in order to demean the sinner, is a
characteristic of the immoral, because the immoral have no other intent except
to spread corruption. They have no concern of sincerely advising the believers
from falling into mistake or error, rather their sole objective is to propagate
the sin that their believing brother has fallen into. Destroying him and his
honour. This information is spread with the intent to fault his believing brother
by making his deficiencies and weaknesses apparent to the people so that he
will harmed by such reports in the Dunyaa.
As
for the sincere advisor whose only objective is to remove the one being advised
from falling into the same error that his believing brother has fallen into, so
that all parties may take heed and be avoided from the same mistake, then
Allaah, the Most High, used the following description for His Messenger [Peace
and Blessings of Allaah be upon him]:
”Verily,
there has come unto you a Messenger (Muhammad 
)
from amongst yourselves (i.e. whom you know well). It grieves him that you
should receive any injury or difficulty. He (Muhammad )
is anxious over you (to be rightly guided, to repent to Allah, and beg Him to
pardon and forgive your sins, in order that you may enter Paradise and be saved
from the punishment of the Hell-fire), for the believers (he is)
full of pity, kind, and merciful.” [at-Tawbah 9:128]
)
from amongst yourselves (i.e. whom you know well). It grieves him that you
should receive any injury or difficulty. He (Muhammad )
is anxious over you (to be rightly guided, to repent to Allah, and beg Him to
pardon and forgive your sins, in order that you may enter Paradise and be saved
from the punishment of the Hell-fire), for the believers (he is)
full of pity, kind, and merciful.” [at-Tawbah 9:128]
And
he described the Companions [may Allaah be Pleased with him] of the Prophet as:
“Muhammad ()
is the Messenger of Allah, and those who are with him are severe against
disbelievers, and merciful among themselves. You see them bowing and falling
down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure.
The mark of them (i.e. of their Faith) is on their faces (foreheads) from the
traces of (their) prostration (during prayers). This is their description in
the Taurat (Torah). But their description in the Injeel (Gospel) is like a
(sown) seed which sends forth its shoot, then makes it strong, it then becomes
thick, and it stands straight on its stem, delighting the sowers that He may
enrage the disbelievers with them. Allah has promised those among them who
believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet
Muhammad till
the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty
reward (i.e. Paradise).” [al-Fath 48:29]
)
is the Messenger of Allah, and those who are with him are severe against
disbelievers, and merciful among themselves. You see them bowing and falling
down prostrate (in prayer), seeking Bounty from Allah and (His) Good Pleasure.
The mark of them (i.e. of their Faith) is on their faces (foreheads) from the
traces of (their) prostration (during prayers). This is their description in
the Taurat (Torah). But their description in the Injeel (Gospel) is like a
(sown) seed which sends forth its shoot, then makes it strong, it then becomes
thick, and it stands straight on its stem, delighting the sowers that He may
enrage the disbelievers with them. Allah has promised those among them who
believe (i.e. all those who follow Islamic Monotheism, the religion of Prophet
Muhammad till
the Day of Resurrection) and do righteous good deeds, forgiveness and a mighty
reward (i.e. Paradise).” [al-Fath 48:29]
And
He Described the believers as being those who are patient and sincere in
advising one another to the truth based on compassion and mercy[5].
Whereas
the faces of the immoral one vary from his wicked intent from wanting to spread
evil, exposure of sin, seeking superiority over others, love for creating
enmity and the great satisfaction he sees in harming his believing brother.
Harming your believing brother is a characteristic of the Shaytaan - the one
who makes Kufr, disobedience and sin fair-seeming to the Children of Aadam so
that they can join him in being from the dwellers of the fire. This is how
Allaah Says:
“Surely,
Shaitan (Satan) is an enemy to you, so take (treat) him as an enemy. He
only invites his Hizb (followers) that they may become the dwellers of
the blazing Fire.” [Faatir 35:6]
After
Allaah Narrated to us the story of Aadam and Shaytaan in Surah al-A’raaf, the
effects of the plots of Shaytaan were made clear; he wanted to humiliate Aadam
and expel him from the life of bliss in the Jannah:
“O
Children of Adam! Let not Shaitan (Satan) deceive you, as he got your
parents [Adam and Hawwa (Eve)] out of Paradise, stripping them of their
raiments, to show them their private parts. Verily, he and Qabiluhu (his
soldiers from the jinns or his tribe) see you from where you cannot see
them. Verily, We made the Shayatin (devils) Auliya' (protectors
and helpers) for those who believe not.” [al-A’raaf 7:27]
So
here we have two situations; either the person is pure in his intent in giving
advice or a person wishes disgrace and dishonesty; none confuses these two separate
matters except for the one who is seriously lacking in their intellect[6].
[1] The Prophet [Peace and Blessings of Allaah be upon him]
said on the authority of Aboo Hurayrah [may Allaah be Pleased with him], “If it
is established that a slave-girl has committed illegal sexual intercourse then
lash her but do not tarnish and ridicule her. And if she was to fornicate again
then lash her again and do not tarnish and ridicule her. Then if she was to
fornicate a third time, and it becomes absolutely clear that she has
fornicated, then sell her even if it be at a loss.” [Reported by al-Bukhaaree (2234)
and Muslim (1703)]
[2] Reported by at-Tirmidhee in his Sunnan (2505) who
classed it as Ghareeb as the chain was Munqati’ (interrupted) as did Ibn Hajar
in Buloogh al-Maraam (446). Others from the scholars of Hadeeth also weakened it;
Ibn Hibbaan in al-Marjooheen (2/288) and Ibn Jawzee in al-Mawdoo’aat (3/277)
because of the presence of Muhammad bin al-Hasan who is Munkar. However,
as-Sayootee classed it as Hasan because of its corresponding chains in
al-Jaami’ as-Sagheer (8869) and as-Sana’aanee in Subul as-Salaam (4/304).
[3] Jaami’ ‘Uloom al-Hikam of Ibn Rajab (1/224)
[4]
Jaami’ ‘Uloom al-Hikam of Ibn Rajab (1/225)
[5] 1. By Al-'Asr (the time).
2. Verily! Man is in loss,
3. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma'ruf)which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar)which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah's Cause during preaching His religion of Islamic Monotheism or Jihad, etc.). [Surah al-‘Asr 103]
2. Verily! Man is in loss,
3. Except those who believe (in Islamic Monotheism) and do righteous good deeds, and recommend one another to the truth (i.e. order one another to perform all kinds of good deeds (Al-Ma'ruf)which Allah has ordained, and abstain from all kinds of sins and evil deeds (Al-Munkar)which Allah has forbidden), and recommend one another to patience (for the sufferings, harms, and injuries which one may encounter in Allah's Cause during preaching His religion of Islamic Monotheism or Jihad, etc.). [Surah al-‘Asr 103]
[6] Shaykh Saaleh as-Suhaymee commented: Another great
chapter - the chapter and the examples within it are very hard to match in its
level of structure and prudent proficiency. The previous chapter to this gave
examples of the understanding of the scholars and their examples on how they
rectified mistakes, regardless of the severity of the mistake, it was met with
sincerity on their part. So what is obligatory for the Muslim when advising
include the following:
1. He must be sincere in his intent and seek reward in Allaah, the
Glorified and the Exalted. This means that he advises him against his mistake
and does not leave him practicing his mistake if he sees him in error, leaving
him to be played around by Shaytaan.
2. He must use proper conduct and appealing speech. Say to him, “My
brother, I have seen you do such and such action, I think there may be some
reservations about it.” etc. Allaah, the Glorified and the Exalted, Described
the Prophet [Peace and Blessings of Allaah be upon him] by saying, “And by
the Mercy of Allah, you dealt with them gently. And had you been severe and
harsh-hearted, they would have broken away from about you” [aal ‘Imraan 3:159] Therefore,
the objective is that we all tread on the correct path together and not that we
use the mistake of a brother to disgrace or expose him. All of us are tested
and are susceptible to be deceived, however, the religion teaches us to explain
the truth and propagate guidance.
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