Chapter on speech in three ranks — Tuḥfat al-Mulūk

Ruling984

1 note

Recommended: such as glorification, praise, magnification, declaration of oneness, blessing upon the Prophet, and the like.

From the editors

Footnotes

It was narrated from Anas ibn Mālik that ‘Abd al-Raḥmān ibn ‘Awf married during the time of the Prophet (ﷺ) with a dowry of the weight of a date-stone in gold. The Prophet (ﷺ) said to him, ‘Host a walīmah (wedding feast) even if with a single sheep.’” Ṣaḥīḥ Muslim 2:1042, Ṣaḥīḥ al-Bukhārī 5:1983.It is considered obligatory to attend a walīmah when invited. Ibn ʿUmar narrated that the Prophet (ﷺ) said: “When invited to a wedding feast, one should attend.” (Ṣaḥīḥ Muslim 2:1052).Shaykh Muḥammad Taqī al-‘Uthmānī wrote in Takmilat Fatḥ al-Mulhim 1:113: “The ḥadīth shows that there was no significant emphasis on large-scale invitations to marriage gatherings as is practiced in our time. Consider Jābir, who married and did not invite the Prophet (ﷺ) to his wedding, despite his close relationship with him (ﷺ). The Prophet (ﷺ) prayed for him and did not rebuke him for not extending an invitation at the time of marriage. Had this formality been required in Islam, Jābir would not have overlooked inviting the Prophet (ﷺ). The companions would marry with simplicity, without the extravagance or burdensome customs we see today.

Ruling985

1 note

Permissible: people's saying to another: “Come,” “Stand,” “Sit,” and the like.

Ruling986

1 note

Unlawful: lying, backbiting, tale-bearing, insult, flattery, hypocrisy, and the like.

Ruling987

1 note

Exceptions from lying: lying in war for stratagem; in reconciliation between two; in pleasing a man to his family; in repelling a wrongdoer's wrong from the wronged.

From the editors

Footnotes

This is permissible because it is customarily allowed, as it is the common practice of people. The phrase ‘according to the more correct opinion’ points to another narration on the matter, which is the narration of Muḥammad: that it is not permissible for him, as he is permitted to eat but not to feed others. Similarly, it is permissible for him to feed the servant standing by the table for the same reason mentioned. See: Minḥat al-Sulūk 3:314.

This is because he does not have permission to do so, unlike feeding scraps from the table to a cat or dog, as this is customarily allowed. This is better, since feeding these animals is permissible, and it is not appropriate to throw the food into a river or the road. However, if the food is placed for ants to eat, that is also permissible. See: Minḥat al-Sulūk 3:314 and Sharḥ Ibn Malik Q124/B.

Ruling988

If one alludes at a lie without necessity, it was said: unlawful; and said: not unlawful—like: it is said to him “eat with us,” and he says “I ate,” intending thereby [eating] yesterday.

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Ruling989

1 note

Exceptions from backbiting: the wrongdoer when complaining of him; and [mentioning] one [person] not specifying whom among a group.

From the editors

Footnotes

Ibn ‘Ābidīn composed a poem in Radd al-Muḥtār (8:409) of the ten permitted cases of backbiting. Translated idiomatically: What people dislike, refrain to say,Except in ten, it’s deemed okay.Complain of wrong, council from a friend,Critique the sinner who won’t amend.Discussing one the other knows not,In dealings, share if fraud is caught.Describe, consult, and seek the right,Warn of those who shun the light.Oppression (ẓulm): This occurs when someone complains about being wronged to a judge or ruler, saying, “So-and-so wronged me in this manner,” seeking justice. (Radd al-Muḥtār 6:409).Consultation (mashūra): In matters such as marriage, travel, business partnerships, neighbours, or safekeeping, one may mention what they know about another person with the intention of giving sincere advice. (Radd al-Muḥtār 6:409).Criticism of narrators or witnesses (jarḥ): Criticising unreliable narrators, witnesses, or authors is permissible, and even obligatory, to protect the integrity of religious teachings. (Radd al-Muḥtār 2:409).Public sinner (mujāhir bi’l-fisq): This refers to someone who openly commits sinful acts. It is permissible to mention the acts they openly commit, but not any hidden sins. If they are not public, backbiting is prohibited. (Radd al-Muḥtār 6:408).The Unknown (al-majhūl): If someone is anonymous (unknown), backbiting is not possible. For example, if someone speaks ill of the people of an entire village, it is not considered backbiting because they are speaking of an unknown group, not identifiable individuals. (al-Durr al-Mukhtār 6:408).Clarification of deceit (ghishsh li-qāṣidihī): This includes clarifying defects in an item for a potential buyer, such as informing them of a hidden flaw. Similarly, one may warn a buyer if the seller is using counterfeit money. (Radd al-Muḥtār 6:409).Identification (taʿrīf): Sometimes people are identified by physical traits like “the one with the limp” or “the one with the squint.” Mentioning such traits for identification purposes is permissible. (Radd al-Muḥtār 6:409).Seeking a legal opinion (istiftā’): When asking for a fatwa (legal ruling), a person might mention another individual, for example, “So-and-so wronged me in such and such a way; what is the legal ruling on this?” It is preferable to ask in a general way without naming the person, but it is permissible to mention names if necessary for clarification. (Radd al-Muḥtār 6:409).Seeking help (istiʿāna): One may mention someone’s wrongdoings when seeking the assistance of someone who has the authority or ability to stop them. (Radd al-Muḥtār 6:409).Concern (ihtimām): If someone speaks about the shortcomings of another with genuine concern, not anger or malice, and without intending to insult them, it is not considered backbiting. However, if they are insincere or seeking to show their own righteousness, it becomes backbiting. (al-Durr al-Mukhtār, Radd al-Muḥtār 6:408).The innovator (al-mubtadiʿ): Someone who holds incorrect beliefs (a religious innovator) and conceals them while spreading them to others can be spoken about. If they openly practice their harmful innovation, they fall under the category of public sinners. This also applies to those who may seem outwardly pious but harm others. (Radd al-Muḥtār 6:409).

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