İslamic Source 2026-08-07

Es Selamun Aleykum ve Rahmetullahi ve Berakatuh.
In the name of Allah.

Dear brothers and sisters. In this series, we will try, as much as we are able and as far as our tongues allow, to address some of the problems facing the Islamic Ummah. The purpose of this is to uncover the obstacles and issues that divide, shatter, break, and distance us, to draw attention to them, and to serve as a means for all of us to correct them together. We ask our Lord to accept this deed from us.

All of us, by virtue of being human, carry a nafs (ego/self). Moreover, again because we are human, we establish various social relationships with other people and harbor mutual feelings. And, again because we are human, we are all capable of making mistakes.

Humanity and Muslims have suffered great harm due to vile traits such as backbiting (ghibah), seeking out faults, and prejudice. For instance, the Incident of Ifk, in which the hypocrites made a severe slander against the honor of the Mother of the Believers, Aisha (r.a.), and some Muslims, succumbing to their nafs, spoke about and spread this backbiting and slander, after which verses 11-20 of Surah An-Nur were revealed. Or when Usama bin Zayd (r.a.) killed a man during battle who had said "La ilaha illallah," assuming out of prejudice that he said it only out of fear of death. Or before the conquest of Mecca, when Hatib ibn Abi Balta'ah (r.a.) tried to inform the enemy of the secret military preparations by letter, Umar (r.a.) immediately labeled him a hypocrite and wanted to punish him. When we look at these and many other incidents throughout history, we see that these vile traits lead to terrible outcomes: they break hearts, cause people to grow cold and distant from one another, create divisions, turn them into enemies, and, even worse, can lead to the spilling of each other's blood.

It is for this reason that Satan exerts great effort to spread these evil habits among people. The Prophet (s.a.v.), defining backbiting, said: "Backbiting is mentioning your brother with something he dislikes." He also stated that if what you say is not present in the person, then it is slander (buhtan). Backbiting is perhaps one of the traps into which we fall the most. Satan whispers to our nafs, adorning this ugly sin with justifications like "but what I say is true," "I would say it to his face / I do say it to his face," or "I say it for his own good," thereby making us eat the flesh of our dead brother. None of these excuses have any validity. The criterion is crystal clear and leaves no room for doubt. If the person would dislike hearing what you say, if it would bother them, then that is backbiting. The matter is this clear.

Another trap Satan uses at this point is the fact that the fault we are backbiting about was committed in public. Firstly, based on the definition of backbiting, this also has no validity whatsoever. However, there is another dimension to this situation: criticism. Unfortunately, this is also very common, pleasing to the nafs, can lead to arrogance, and is just as widespread. Today, it is particularly rampant among Muslims regarding religious matters, and its harm is equally great. Criticizing, judging, jumping to conclusions, being prejudiced. Unfortunately, criticizing a task or a person is easier than doing the task or correcting the person. The same applies to worldly matters as much as it does to religious matters today. People mistake criticism for religiosity and piety, thinking that by sitting back and criticizing, accusing, and backbiting others, they are doing a good deed. Yet, all they do is satisfy their nafs and facilitate Satan's work. There is a well-known story. One day, a painter drew a picture, then placed it in the town square with a note: "If you see a flaw in the painting, please mark it." When he returned the next day, his painting had become unrecognizable under the marks. Thereupon, the painter drew the same picture again and put it in the same place, this time with a note: "If you see a flaw in the painting, please correct it," and left a brush and paint next to it. When he returned the next day, he saw that no one had touched the painting. Those who can, do; those who cannot, criticize. Yes, wrong behaviors must be corrected, but the manner, place, and timing of this warning are important. Criticism should be constructive, not destructive. Proper criticism does not just state the problem and leave; on the contrary, it brings the causes of the problem and its solution. Moreover, publicly criticizing people who are struggling and striving, while not engaging in any action or service oneself, has no constructive aspect and harms the action. Sometimes, while criticizing an action, we may encounter accusations like "Would the Sahaba have done this?" or "Is this how a Muslim should be?" People find it easier to attack the faults of others rather than striving to correct the mistakes in themselves. A person should first try to be like the Sahaba themselves. Moreover, to be able to diagnose what the Sahaba would do where, one must first know what they did in which situation. Because saying, "The Sahaba would have done this here," is actually attributing a behavior to the Sahaba, which requires proof; otherwise, it can go as far as slander. Furthermore, most of us, let alone being like the Sahaba, do not even fully know how the Sahaba acted. In addition to this, the Sahaba often managed to surprise us.

Furthermore, the fact that the matter we criticize was committed in public or is a sin does not change the wrongness of this act. The Prophet Muhammad (s.a.v.) did not even disclose the names of those who left the hill of the archers during the Battle of Uhud; he did not criticize them publicly, did not name them, and did not target them, whether they were present or absent. What fault we criticize can be more severe and publicly committed than being the cause of the death of Hamza (r.a.), the martyrdom of dozens of companions, and the loss of the Battle of Uhud? It is also well-known that when the Prophet Muhammad (s.a.v.) punished someone for drinking alcohol, he even forbade people from saying to him, "May Allah disgrace you." He administered the penalty for his crime but did not allow him to be rebuked. Does the attitude we display with the excuses we invent for ourselves yield better results, or the attitude of the Prophet (s.a.v.), who possessed the most sublime character? With what hollow justifications are we adorning our actions and statements that contradict the Sunnah and practice of the Prophet (s.a.v.)?

Sometimes, we may see ourselves as the protectors of the religion and adopt an aggressive attitude towards other people. However, this situation is usually the result of a cunning game Satan plays on our nafs. Seeing ourselves as right and everyone else as wrong, criticizing others, and summoning everyone to the point and standards we ourselves occupy is, in fact, a form of arrogance. We must not forget that it is not us who protect the religion; it is Allah Almighty. In verse 9 of Surah Al-Hijr, it is stated, "Indeed, it is We who sent down the Reminder (the Qur'an), and indeed, We will be its guardian." When we look at the Sahaba, we see that instead of weighing and monitoring the faith and faults of others, or trying to figure out who is a hypocrite, they focused on disciplining their own nafs, solving their own flaws, and checking whether hypocrisy existed within themselves.

Another very ugly behavior for which we try to open paths with various excuses is seeking out hidden things. This behavior is so ugly, so insulting, and so hurtful. No matter how close they are to us, how ugly it is to investigate and expose a person's private and hidden matters, even if what we expose is a sin. Moreover, what arrogance and ugliness it is for us to seek out and expose a sin that a servant committed by succumbing to their nafs but hid from everyone out of remorse. Yet we all forget that just as there is no servant without sin, we are only as reputable as our sins remain hidden. If we expose a brother's hidden sin and publicly criticize them for that hidden sin, what will our state be if Allah Almighty disgraces us in the same way? However, the teaching of Islam is not this; on the contrary, it is the exact opposite. Islam judges by the outward (zahir). Islam does not investigate hearts. Islam commands covering faults, not seeking and spreading them. Our duty, if we see a mistake, is to correct it, and even that is not done publicly. This is good character. Prophet Muhammad (s.a.v.) was sent to perfect good character. The first revelations were about faith and morality. Our character is a confirmation of our faith. The Prophet Muhammad (s.a.v.) prayed: "O Allah! I seek refuge in You from knowledge that does not benefit, from a heart that does not fear, from a soul that is never satisfied, and from a supplication that is not answered."

Our duty is to reject the mistake of the one who errs, while at the same time embracing our mistaken brother and supporting him. This is true Muslimhood. It is not criticizing and accusing others because they committed a sin, made a mistake, or had a flaw, saying, "This is not true Muslimhood." The phrase "true Muslim" is also heavily exploited today. Sometimes a person can be ostracized, accused, and labeled as "not a true Muslim" because of a sin, sometimes a fault, and sometimes merely an impolite attitude. However, the teaching of true Islam is not to accuse, but to forgive; to cover faults.

The Prophet Muhammad (s.a.v.) even forgave the wrongs done to him and did not take revenge. From time to time, resentments may occur among everyone. However, Islam recommends us to forgive and show mercy. Because forgiving softens hearts, strengthens brotherhood, and attracts the mercy of Allah Almighty.

Yes, dear brothers and sisters. These characteristics we have mentioned, unfortunately, exist in most of us. Moreover, these traits negatively affect our religious brotherhood, causing problems that divide the Ummah and prevent its unification. For this reason, we must carefully control ourselves and our nafs, correct these traits if we possess them, and even if we don't, we must be vigilant in similar situations and discipline ourselves the moment Satan whispers to our nafs. O our Lord! Purify us from backbiting, from criticizing people, and from seeking out hidden things. Make us among those who cover faults and are forgiving. Increase our knowledge and our faith. Unite us upon the straight path. Ameen.

If we have been correct, it is only from Allah. If we have erred, it is only from ourselves. Hopefully, it has been beneficial.
With the hope that it serves as a means for good. We await your beneficial prayers.
Peace be upon you.

Below, you can find the views of the basic sources of my religion, the Noble Qur'an and the Sunnah of Prophet Muhammad (s.a.v.), which we must consult in every matter of our lives, and which teach us good, evil, and everything we need in the most beautiful and correct way, regarding these topics:

QUR'ANIC VERSES:

"Many of the People of the Scripture wish they could turn you back to disbelief after you have believed, out of envy from themselves [even] after the truth has become clear to them. So pardon and overlook until Allah delivers His command. Indeed, Allah is over all things competent."
Al-Baqarah 2:109

"Those who spend [in the cause of Allah] during ease and hardship, and who restrain anger and who pardon the people – and Allah loves the doers of good."
Al-Imran 3:134

"So by mercy from Allah, [O Muhammad], you were lenient with them. And if you had been rude [in speech] and harsh in heart, they would have disbanded from about you. So pardon them and ask forgiveness for them and consult them in the matter. And when you have decided, then rely upon Allah. Indeed, Allah loves those who rely [upon Him]."
Al-Imran 3:159

"Allah does not like the public mention of evil except by one who has been wronged. And ever is Allah Hearing and Knowing."
An-Nisa 4:148

"If you disclose a good deed or conceal it, or pardon an evil – indeed, Allah is ever Pardoning and Competent."
An-Nisa 4:149

"Take what is given freely, enjoin what is good, and turn away from the ignorant."
Al-A'raf 7:199

"And do not pursue that of which you have no knowledge. Indeed, the hearing, the sight and the heart – about all those [one] will be questioned."
Al-Isra 17:36

"And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed Satan is ever, to mankind, a clear enemy."
Al-Isra 17:53

"[And recall] when you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allah, tremendous."
An-Nur 24:15

"And let not those of virtue among you and wealth swear not to give [aid] to their relatives and the needy and the emigrants for the cause of Allah, and let them pardon and overlook. Would you not like that Allah should forgive you? And Allah is Forgiving and Merciful."
An-Nur 24:22

"And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] as though he was a devoted friend."
Fussilat 41:34

"And those who avoid the major sins and immoralities, and when they are angry, they forgive."
Ash-Shura 42:37

"The recompense for an evil is an evil like thereof, but whoever pardons and makes reconciliation – his reward is [due] from Allah. Indeed, He does not like the wrongdoers."
Ash-Shura 42:40

"And whoever is patient and forgives – indeed, that is of the matters [requiring] determination."
Ash-Shura 42:43

"O you who have believed, if there comes to you a disobedient one with information, investigate, lest you harm a people out of ignorance and become, over what you have done, regretful."
Al-Hujurat 49:6

"O you who have believed, let not a people ridicule [another] people; perhaps they may be better than them; nor let women ridicule [other] women; perhaps they may be better than them. And do not insult one another and do not call each other by [offensive] nicknames. Wretched is the name of disobedience after [one's] faith. And whoever does not repent – then it is those who are the wrongdoers."
Al-Hujurat 49:11

"O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful."
Al-Hujurat 49:12

"Our Lord, forgive us and our brothers who preceded us in faith and put not in our hearts [any] resentment toward those who have believed. Our Lord, indeed You are Kind and Merciful."
Al-Hashr 59:10

"Perhaps Allah will put, between you and those to whom you have been enemies among them, affection. And Allah is competent, and Allah is Forgiving and Merciful."
Al-Mumtahanah 60:7

"O you who have believed, indeed, among your wives and your children are enemies to you, so beware of them. But if you pardon and overlook and forgive – then indeed, Allah is Forgiving and Merciful."
At-Taghabun 64:14

"Woe to every scorner and mocker, who collects wealth and [continuously] counts it. He thinks that his wealth will make him immortal. No! He will surely be thrown into the Crusher (Hutamah). And what can make you know what is the Crusher? It is the fire of Allah, [eternally] fueled, which mounts directed at the hearts. Indeed, it [i.e., Hellfire] will be closed down upon them in extended columns."
Al-Humazah 104

HADITHS:

"Beware of suspicion, for suspicion is the falsest of speech. Do not eavesdrop, do not spy on one another, do not compete with one another, do not envy one another, do not hate one another, and do not turn your backs on one another. Be, O servants of Allah, brothers."
Sahih al-Bukhari: Adab, 57, 58; Nikah, 45 (Hadith No: 6064)
Sahih Muslim: Birr, 28-32
Riyad as-Salihin: Hadith No: 1571

The Messenger of Allah (s.a.v.) said: "It is not lawful for a Muslim to desert his brother for more than three nights; when they meet, one turns this way and the other turns that way. The better of the two is the one who initiates the greeting of peace."
Riyad as-Salihin: Hadith No: 1596
Bukhari, Adab 62, Isti'dhan 9;
Muslim, Birr 23, 25, 26.
Abu Dawud, Adab 47;
Tirmidhi, Birr 21, 24

"Make things easy and do not make them difficult; give glad tidings and do not cause aversion."
Sahih al-Bukhari: Ilm, 11; Jihad, 164; Adab, 80
Sahih Muslim: Jihad wa Siyar, 6 (Hadith no: 1734)
Sunan Abi Dawud: Adab, 20

"The one who spreads malicious gossip (namimah) will not enter Paradise."
Bukhari, Adab 50;
Muslim, Iman 168-170;
Abu Dawud, Adab 38

"A Muslim is the brother of a Muslim. He does not wrong him, nor does he hand him over [to the enemy]. Whoever fulfills the need of his brother, Allah will fulfill his need. Whoever relieves a Muslim of a distress, Allah will relieve him of a distress from the distresses of the Day of Resurrection. And whoever covers [the faults of] a Muslim, Allah will cover him on the Day of Resurrection."
Sahih Muslim (Birr, 32)
Bukhari (Mazalim, 3)

Abu Hurairah (r.a.) reported that the Messenger of Allah (s.a.v.) said: "Whoever believes in Allah and the Last Day, let him speak good or remain silent. Whoever believes in Allah and the Last Day, let him not harm his neighbor (another narration: let him not annoy his neighbor / let him be good to his neighbor). Whoever believes in Allah and the Last Day, let him honor his guest."
Sahih al-Bukhari, Adab, 31, 85
Sahih Muslim, Iman, 74, 75

"Do not envy one another, do not hate one another, do not turn your backs on one another. Let none of you undercut another in a sale. Be, O servants of Allah, brothers."
Sahih al-Bukhari (Adab, 57, 62)

Abu Hurairah (r.a.) reported that a man said to the Prophet (s.a.v.), "Advise me." He said, "Do not become angry." The man repeated [his request] several times, and he said, "Do not become angry."
Sahih Bukhari 6116

"Whoever guarantees me [the chastity of] what is between his two jaws (his tongue) and what is between his two legs (his private parts), I will guarantee him Paradise."
Bukhari, Riqaq, 23

Abu Hurairah (r.a.) reported that the Messenger of Allah (s.a.v.) said: "Charity does not decrease wealth. No one forgives another but that Allah increases him in honor. And no one humbles himself for the sake of Allah but that Allah raises him in status."
(Sahih Muslim, 2588; Muslim, Birr 69)

"The gates of Paradise are opened on Mondays and Thursdays. Every servant who does not associate anything with Allah is forgiven, except a person who has enmity between himself and his brother. It will be said, 'Delay these two until they reconcile, delay these two until they reconcile.'"
Sahih Muslim, Birr wa's-Sila wa'l-Adab, 35 (Hadith no: 2565)
Muwatta (Sila 19)
Abu Dawud (Adab 47)

The Messenger of Allah (s.a.v.) said: "Among the nations before you, there were two men: one was a devoted worshiper, and the other was a sinner. The devoted worshiper saw the other sinning and kept saying to him, 'Refrain!' The other replied, 'Leave me alone with my Lord. Were you sent as a watcher over me?' The worshiper said, 'By Allah, Allah will not forgive you (or: Allah will not admit you to Paradise).'" The Prophet (s.a.v.) continued: "Then their souls were taken, and they were brought together before the Lord of the worlds. Allah said to the sinner, 'Enter Paradise by My mercy.' And He said to the worshiper, 'Did you have knowledge of what I would do? Or were you able to do what is in My Hand? Go, for I have forgiven him and have rendered your deeds fruitless (or: destroyed them).'"
Muslim, Birr, 137
Abu Dawud, Adab, 51

Abu Hurairah (r.a.) narrated: A man came to the Prophet (s.a.v.) and said, "O Messenger of Allah! I have relatives with whom I maintain ties of kinship, but they cut me off. I do good to them, but they do evil to me. I am forbearing towards them, but they act ignorantly towards me." The Prophet (s.a.v.) said, "If you are as you say, it is as if you are feeding them hot ashes. As long as you continue to do so, there will always be a helper from Allah with you against them."
Sahih Muslim (Kitab al-Birr wa's-Sila wa'l-Adab) 2558

"Do not hate one another, do not envy one another, and do not turn your backs on one another. O servants of Allah, be brothers! It is not lawful for a Muslim to desert his brother for more than three nights."
Sahih Muslim 2559

The Messenger of Allah (s.a.v.) said: "The deeds of people are presented [to Allah] twice a week, on Mondays and Thursdays. Every believing servant who does not associate anything with Allah is forgiven, except a person who has enmity between himself and his brother. It will be said, 'Delay these two until they reconcile.'"
Sahih Muslim 2565

"If a servant covers the faults of another servant in this world, Allah will cover his faults on the Day of Resurrection."
Sahih Muslim, Birr 72

The Messenger of Allah (s.a.s.) one day asked his companions: "Do you know what backbiting is?" They said, "Allah and His Messenger know best." He said, "Backbiting is mentioning your brother with something he dislikes." It was asked, "What if what I say about my brother is true?" He said, "If what you say about him is true, you have backbitten him; and if it is not true, you have slandered him (buhtan)."
Sahih Muslim, Birr 70

"O you who have believed with your tongues but faith has not entered your hearts! Do not backbite Muslims, and do not search for their faults. For whoever searches for the fault of his Muslim brother, Allah will search for his fault. And whoever Allah searches for his fault, He will expose him even inside his own home."
Tirmidhi [Jami' at-Tirmidhi, Birr, 85]
Abu Dawud: [Abu Dawud, Adab, 35/4880]

Anas ibn Malik (r.a.) narrated that the Messenger of Allah (s.a.v.) said: "When I was taken up to the heavens (Mi'raj), I passed by a people who had copper nails with which they were scratching their faces and chests. I asked, 'O Jibril! Who are these?' He said, 'These are those who used to eat the flesh of people (by backbiting) and attack their honor.'"
Abu Dawud (Adab, 40, no: 4878)
Ahmad ibn Hanbal (Musnad, III, 224)

"Those who are merciful will be shown mercy by the Most Merciful. Be merciful to those on the earth, and the One in the heavens will have mercy upon you."
Sunan at-Tirmidhi, Birr 16

"Whoever sees a fault of a Muslim and conceals it, it is as if he has brought back to life a girl buried alive from her grave."
Abu Dawud, Adab, 38 (4891/4892)

After the conquest of Mecca, when the Prophet Muhammad (s.a.v.) entered the Kaaba and came out, he held the two doorposts and addressed the Quraysh who were awaiting his revenge: "O assembly of Quraysh! What do you think I am going to do with you?" They replied, "We expect good. You are a noble brother and the son of a noble brother." The Prophet (s.a.v.) then gave his famous response: "I say as my brother Yusuf said: 'No blame will there be upon you today. May Allah forgive you; and He is the Most Merciful of the merciful.' (Yusuf 12:92). Go, for you are free!"
Waqidi, al-Maghazi, II, 835

"Whoever rebukes his Muslim brother for a sin, he will not die until he himself commits that sin."
Tirmidhi (Tirmidhi, Qiyamah, 53/2505)
Bayhaqi, Shu'ab al-Iman (5/315, no: 2778)
(Weak hadith)
(This narration is present in Tirmidhi 2505 but its chain has weakness assessments.)

Umar ibn al-Khattab (r.a.), while patrolling the streets of Medina at night with Abdullah ibn Mas'ud (or Abdurrahman ibn Awf) (r.a.), heard sounds of musical instruments and partying from a house and sensed inappropriate behavior. Out of curiosity, he climbed the wall of the house and looked inside. He saw a man set up a drinking table and make merry. Umar called out to the man, "O enemy of Allah! When you committed sin secretly, did you think Allah could not see you?" The man, unfazed, gave a historic reply: "Do not rush, O Commander of the Faithful! I have committed one sin against Allah, but you have just now committed three sins by violating three commands in Allah's Book. Allah said, 'Do not spy' (Hujurat 12). Yet you spied on my privacy. Allah said, 'Enter houses through their doors' (Baqara 189). Yet you entered over the wall. Allah said, 'Do not enter houses other than your own until you have asked permission and greeted their inhabitants' (Nur 27). Yet you entered without permission or greeting." Umar (r.a.) immediately realized his mistake, acknowledged the man's rightness, and said, "If I forgive you and make amends for what I did, will you forgive me and repent?" The man said "Yes," and Umar left without punishing the man and without disclosing his fault to anyone.
Ibn Kathir – Tafsir al-Qur'an al-Azim (commentary on Hujurat 12)
Haraiti – Makarim al-Akhlaq
Ibn al-Jawzi – Manaqib Amir al-Mu'minin Umar ibn al-Khattab
Alusi – Ruh al-Ma'ani
Ghazali – Ihya' Ulum ad-Din
(Weak narration)
(This narration appears in various sources and in Ghazali's Ihya' but its chain has weakness assessments.)