Importance of Giving 'Salaam'

Hazrat Shaykh Yusuf Motala (db)

Introduction

All praise be to Allah the Lord of the Worlds and peace and blessing be upon
the best of creation who was sent down as a mercy for the worlds His beloved
Prophet Muhammad Peace & Blessings Be Upon Him. Here we present a
compilation of virtues of the Islamic greeting, 'Salaam'.

Offering Salaam Is An Islamic Duty

It has been narrated from Hazrat Ali (R) that Rasulullah (S) said, "Commonly in
Islam there are six rights of a Muslim upon a Muslim: when he meets him he
should give him salaam; when he invites him (to a meal) he should accept it;
when he sneezes he should bless him; when he falls ill he should visit him;
when he dies he should accompany his funeral and he should prefer for him
that which he prefers for himself."

Replying To Salaam Is A Duty Of A Muslim

Nasai narrates from Hazrat Abu Hurairah (R) that the Holy Prophet (S) said,
"There are rights of a Muslim over a Muslim: Responding to salaam, visiting
the sick, following the bier (A platform upon which the corpse rests), accepting
an invitation (to a meal) and blessing a person who sneezes."

This narration has been narrated in Sahih Muslim in these words: "There are
six rights upon a Muslim". The Prophet (S) was asked, "What are these O
Prophet of Allah?" The Prophet (S) replied, "When you meet him give him
salaam, when he invites you (to a meal) accept it, when he seeks counseling
from you give him counseling, and when he sneezes and says 'alHamdulillah',
bless him, when he falls ill visit him, and when he dies accompany his funeral."

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Warning Upon Not Replying To The Salaam

It has been narrated from Abdur Rahmaan ibn Shayba, he says the Holy
Prophet (S) said, "A rider should give salaam to a walking person, a walking
person should give salaam to a seated person, a small group should give
salaam to a larger group, whoever then responds to salaam it is for his
benefit, and he who does not respond to salaam is not from amongst us." Ibn
Sunni has narrated this and also Imam Bukhari in his book Al-Adab ul-Mufrad.
On these bases Allama Nawawi in his commentary of Sahih Muslim has said,
"To commence salaam is Sunnah and to reply is Wajib [mandatory]."
Similarly Hafiz ibn Abdul Bar says, "It is an unanimous agreement of the
Muslims that to commence Salaam is Sunnah and to reply is Wajib."

The Virtue of Commencing Salaam

It has been narrated by Abu Umamah that the Holy Prophet (S) said, "Whoever
commences Salaam is very close to Allah and His Messenger Muhammad (S)"
Ibn Sunni has narrated this.

In Imaam Ahmad’s narration there is, "The closest to Allah, the most glorious
and eminent one, from amongst all the people is the one who commences
salaam."

Similarly Tabrani narrates from Abu Darda, who says that we asked the Holy
Prophet (S), "O Prophet of Allah, we meet each other, so who from amongst us
should give salaam first?" The Holy Prophet (S) replied, "The one who is the
most obedient to Allah from amongst you."

Reward For Giving Salaam

It has been narrated by Saalim that the Holy Prophet (S) said, "He who says
AsSalaamu Alaikum (Peace be upon you) ten rewards are written down for
him, and he who says AsSalaamu Alaikum wa Rahmatullah (Peace be upon
you and Allah’s mercy) for him twenty rewards are written down, and he who
says AssSalaamu Alaikum wa Rahmatullahi wa Barakatuh (Peace be upon you
and Allah’s mercy and blessing) thirty rewards are written down (for him)."

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In support of this Hadeeth we find a narration by Ibn Umar in Musannaf-Abdur-
Razzaq. It has been narrated in this Hadeeth that a person came in the
presence of the Holy Prophet (S) and said, "AsSalamu Alaikum." The Holy
Prophet (S) replied, "Ten." Then a second Sahabi came and said, "AsSalamu
Alaikum wa Rahmatullah." The Holy Prophet (S) replied, "Twenty." Then a third
Sahabi arrived and said, "AsSalamu Alaikum wa Rahmatullahi wa Barakatuh."
Upon this the Holy Prophet (S) said, "Thirty." That is to say upon three words
thirty rewards will be written down.

What is Salaam?

Imam Baihaqi narrates in discontinuation from Ibn Abbas that as-Salaam is

amongst Allah’s names and also this is the greeting of the dwellers of
Paradise.

Imaam Bukhari in his Al-Adab ul-Mufrad narrates from Hazrat Anas that the
Holy Prophet (S) said, "As-Salaam is indeed a name from the names of Allah
which Allah has placed upon the Earth, therefore spread salaam amongst
yourselves in abundance."

The Manner of giving Salaam

Abu Yala narrates from Hazrat Abu Hurairah (R) that the Holy Prophet (S) said,
"When anyone of you decides to offer salaam he should say ‘AsSalaamu
Alaikum’, because Allah, the most Glorious and Eminent one, is as-Salaam, for
this reason do not commence with anything before saying Allah’s name."

Conduct With The Person Who Does Not Say Salaam

It has been narrated from Ibn Umar, that the Holy Prophet (S) said, "He who
speaks without firstly giving salaam, then do not answer him (to what he has
to say)."

Spread Salaam

Hazrat Abdullah ibn Salaam (R) says, "When the Holy Prophet (S) arrived in
Madinah, the people lost no time in arriving in the presence of the Holy
Prophet (S). I was amongst the people who had arrived to see him. When I
looked with thoughtfulness at the Holy Prophet (S)'s radiant face, I realized

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with certainty that this is no face of a liar."

Abdullah ibn Salaam (R) says, "The very first thing which I heard the Holy
Prophet (S) say was, O People, spread salaam and feed the people, keep good
relations with your kith and kin and at nightfall engage yourself in salaah while
others are asleep, for you will enter Paradise safely."

In Mu’atta, Tufail ibn Abi Shayba regarding Ibn Umar (R) says that one day
when I came to Abdullah ibn Umar (R), he asked me to go to the market (with
him). I asked, "What are you going to do in the market? You do not go to any
salesman, or ask about any goods or its price nor do you want to sit in any
market gatherings, so stay here with us, we will talk here."

Abdullah ibn Umar (R) then said, "O Abu Battan, (he called him Abu Battan
because Tufail ibn Abi had a large stomach) we are going to the market for the
cause of giving salaam."

Similarly Ibn Sunni has narrated about Abu Imaam Baa’ali that he said to
Muhammad ibn Ziyaad, "O my nephe, the Holy Prophet (S) has commanded us
that we spread salaam."

A Rider Should Give Salaam To A Walking Person

It has been narrated by Fudhala ibn Ubaid that the Holy Prophet (S) said, "A
rider should give salaam to a walking person, a walking person should give
salaam to a standing person and a small group of people should give salaam
to a larger group."

Similarly it has been narrated by Hazrat Jabir (R) that the Holy Prophet (S)
said, "An elder person should give salaam to a younger one, one person
should give salaam to two, a small group of people should give salaam to a
larger one, a rider should give salaam to a walking person, a passer-by should
give salaam to a standing person, and a person who is standing should give
salaam to a seated person."

Likewise it has been narrated by Abu Hurairah (R) that the Holy Prophet(S)

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said, "A rider should give salaam to a walking person and a walking person
should give salaam to a seated person and when a small group of people pass
by a larger group they (the smaller group) should give salaam."

Similarly it has been narrated by Jabir (R) that the Holy Prophet (S) said, "A
rider should give salaam to a walking person and a walking person should give
salaam to a seated person, but if two walking persons meet each other, then
whoever commences salaam first from the two, is superior."

Similarly it is narrated by Hazrat Abu Hurairah (R) that the Holy Prophet (S)
said, "A younger person should give salaam to an elder person, a by-passer to
a seated person and a small group of people to a larger group."

Giving And Replying To Salaam From One Person Is Sufficient

It has been narrated by Hazrat Ali (R) that the Holy Prophet (S) said, "The
salaam of a person, from a passing group of people will be sufficient on behalf
of all the group, likewise if one person from those who are seated replies to
the salaam, it will be sufficient on behalf of all the rest."

Giving Salaam To The Children

In Sunan Abu Dawood, it has been narrated by Hazrat Anas (R), "The Holy
Prophet (S) came by us at the time when I was a child together with other
children and greeted us all with salaam. Then the Holy Prophet (S) took hold of
my hand and sent me on an errand (with a message). The Holy Prophet (S)
was waiting in the shade of a wall until my return."

Similarly Imaam Muslim, Imaam Ahmad, Imaam Tirmidhi and Imaam Darami
narrate from Hazrat Yasaar (R) that he said, "I was walking with Thabit Binai
when he passed by some children. He conveyed salaam to them, and began to
say that once he was walking with Hazrat Anas (R) and when he passed by
some children he also greeted them with salaam. Hazrat Anas (R) then
narrated a Hadeeth, that he was walking with the Holy Prophet (S) and when
they passed by some children, the Holy Prophet (S) greeted them with
salaam."

Similarly Imaam Nasai narrates from Hazrat Anas (R) that when the Holy
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Prophet (S) would set out to meet the Ansaar, he would greet their children
with salaam, and would place his blessed hands upon the children's heads and
make du'a for them.

Similarly Imaam Bukhari and Ibn Sunni narrate that Hazrat Anas (R) has
related that the Holy Prophet (S) suddenly came upon some women, children,
and some servants who were returning from a wedding. The Holy Prophet (S)
gave salaam to them and said, "In the name of Allah, I love you all."

The Correct Words Of Salaam

Abu Tameema narrates from a Sahabi who reported, "I said ‘Alaikas-Salaam
(Upon you be peace) O’ Messenger of Allah."

The Holy Prophet (S) said, " 'Alaikas-Salaam are the words of the deceased
person’s salaam. When one of you meets his fellow brother, he should say
AsSalaamu Alaikum wa Rahmatullah."

The Manner Of Greeting The Dead In The Grave Yard

It has been narrated by Hazrat Abu Huraira (R) that the Holy Prophet (S) came
towards the cemetery and said, "Alaikas-Salaam (Upon you be peace) O’
people of this abode from amongst the believers; verily, if Allah wishes, we are
going to join you in a short while."

In another narration it has been narrated thus, that when the Holy Prophet (S)
passed by the graves he would say, "Salaam be upon you O’ people of this
abode from the believing men and believing women, Muslim men, Muslim
women, pious men, pious women; indeed if Allah wishes we will join you."

The first narration has been narrated by Imaam Abu Dawood and the second
narration has been narrated by Allama Suyuti in his book Jaami' as-Sagheer.

Giving Salaam To The People Of A Gathering

It has been narrated by Hazrat Abu Huraira (R)that the Holy Prophet (S) said,

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"If any one of you enters any gathering, he should give salaam. He should
then remain seated to that extent he has in his mind, and when he decides to
return, he should again give salaam. The reason being that the first salaam is
not more rightful than the second; that is, he gives the first salaam and not
the second." This narration has been narrated by Imaam Abu Dawood, Imaam
Tirmidhi, and Ibn Sunni.

Reply To A Third Person’s Salaam

A person from (the tribe of) Banu Tameem narrates from his father who
narrates from his paternal grandfather that he arrived in the presence of the
Holy Prophet (S) and said, "My father sends salaam upon you."

The Holy Prophet (S) replied, "Wa Alaika Wa `alaa Abeekas Salaam (Peace be
upon you and your father)." Imaam Abu Dawood, Nasai, and Ibn Sunni have
narrated this.

Similarly it has been narrated by Hazrat Aisha (R) that the Holy Prophet (S)
said, "Jibraeel (A) sends salaam upon you."

Hazrat Aisha (R) replied, "Wa Alaihis Salaam Wa Rahmatullahi Wa barakatuh

(Peace be upon him and Allah’s mercy and blessings). You (O’ Prophet) can
see things which we cannot."

Similarly Imaam Bukhari and Imaam Muslim have related Abu Huraira’s
narration; he says, "Jibraeel the trustworthy arrived in the presence of the
Noble Prophet (S) and said, 'This is Khadija who is coming, she has with her a
utensil in which there is curry (or he said food, or drink). When she arrives give
her salaam from her sustainer and myself, and give her glad tidings of a house
in Paradise which will be hollow in which there will be no loud noise (din) nor
weariness.' "

Ibn Sunni has narrated this narration in more detail. It is narrated by Amr bin
Wahb that Hazrat Khadija (R) set out in search of the Holy Prophet (S) in the
upper part of Makkah Mukarrama. Hazrat Khadija (R)had the Holy Prophet (S)'s
food with her. Jibraeel the trustworthy met Hazrat Khadija (R) in the form of a
man and questioned her regarding the Holy Prophet (S). Hazrat Khadija (R)
began to tremble and thought that probably he is from those who are out to
harm the Holy Prophet (S).

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Hazrat Khadija (R) mentioned this incident to the Holy Prophet (S). The Holy
Prophet (S) replied that he was Jibraeel the trustworthy. He has informed me
that he has met you and he has also told me that you have food with you and
that is Hees (a sweet dish). Hazrat Jibraeel the trustworthy has said, "Give
salaam to Khadija from Allah the most glorious and eminent one, and give her
glad tidings of a house in Paradise which will be hollow in which they will no
loud noise (din) nor weariness."

Hazrat Khadija (R) said, "Allah the exalted is Himself as-Salaam (The Giver of
peace) and peace comes from Him; salaam be upon Jibraeel, he is the
messenger of Allah. Salaam be upon you and salaam be upon all those who
are listening but Shaitan.

O’ Prophet of Allah, what is the hollow house in Paradise wherein they will be
no loud noise (din) nor weariness?"

The Holy Prophet (S) replied, "It will be a secure house made out of pearl."

Giving Salaam Even After A Short Separation

It has been narrated by Anas (R) that the companions of the Holy Prophet (S)
would walk together and when a tree would come in their way they would
separate towards the left and right. Then on meeting each other, one of them
would greet the other with salaam.

Salaam Upon The Noble Prophet (S) At The Time Of Entering A Masjid

Hazrat Abu Huraira (R) narrates the saying of the Holy Prophet (S), "When
anyone amongst you enters a Masjid" or he said, "When anyone amongst you
arrives at a Masjid, he should send salaam upon the Holy Prophet(S) and say,
‘Allahumma aftahli abwaba rahmatik’, (O Allah, open the doors of your mercy
for me) and when he comes out of the Masjid he should also then send salaam
upon the Holy Prophet (S) and say, ‘Allahumma a’izhni min ash-shaytaan ir-
rajeem’ (O Allah give me refuge from the accursed Shaytaan). In the narration
of Ibn Majah these words have been narrated, ‘Bismillahi was-salaamu ala
rasullullahi’ (I begin in the name of Allah, Salaam be upon Allah’s Messenger)."

The Virtue Of Giving Salaam In One’s Own Home And Then Setting

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Out

It has been narrated by Abu Umamah Al Ba’ali from the Holy Prophet (S) that
he said, "There is no one like he who performs Wudhu thoroughly and then
washes both his hands, feet and face, then gargles his mouth and performs his
Wudhu in the manner in which Allah has commanded him but sins which he
has committed by talking or walking towards are wiped away, such that sins
committed by his limbs are forgiven. When he walks towards the Masjid he
gets one reward for every step he takes. His salaah remains an extra bonus
for him, that is when he enters upon his family, greets them with salaam and
lies down upon his bed, for him is the reward of a full nights worship."

Likewise it has been narrated by Abu Umamah al-Ba’ali that the Holy Prophet
(S) said, "There are three people under the care of Allah the most glorious and
eminent one; one who goes out in the path of Allah as a Muslim soldier is in
the care of Allah until Allah takes his soul away. He will be entered into
paradise or Allah will return him with reward and booty which he has gained.
The second person who is also in the care of Allah until Allah takes his soul
away, is he who walks towards the Masjid. Allah will enter him into Paradise or
make him return, giving him reward and booty which he has gained. The third
person who is in the care of Allah is he who enters his own home and gives
salaam." Ibn Sunni has mentioned both of these narrations.

Imaam Bukhari in his book Al-Adab ul-Mufrad has mentioned a narration,

"There are three types of people who are all in all in the care of Allah. If they
stay alive they will find a life of sufficiency and if they pass away they will
enter Paradise. One is he who enters his own home by giving salaam is in the
care of Allah the most glorious and eminent one. The second person who is in
the care of Allah the most glorious and eminent one is he who goes out
towards the Masajid. The third person who is in the care of Allah is he who
goes out in the path of Allah."

Also Ibn Sunni relates a narration of Abu Huraira (R) that he said, "It is the
saying of the Holy Prophet (S) that definitely there is an illumination and light
for Islam like a pathway which is well lit. That a Muslim should worship Allah
and must not associate anything with him. He must carry out Fardh Salaah,
give Zakaah, perform Hajj of Baitullah, keep the fast of the auspicious month
of Ramadan and enjoin right conduct and forbid indecency. To give salaam to
your household when you enter upon them, and to give salaam upon those

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Muslims you pass by. If they reply to your salaam then the angels will return
salaam upon them and if they do not answer to your salaam, the angels will
reply to your salaam, and curse them or they will stay quiet with them.
Whoever has let go of one of the above mentioned then he has let go of a part
of Islam and whoever throws them all away has thrown Islam behind his back."

Likewise a narration of Sahih Muslim is narrated from Miqdad ibn Aswad (R).
He says, "We three companions arrived in the presence of the Holy Prophet
(S). Then the Holy Prophet (S) took us to his household (family), there were
three goats there. He (The Holy Prophet [S]) told the three of us to take the
milk and distribute it amongst ourselves whenever we needed it. Miqdad (R)
says, "We obeyed the command and would leave a portion for the Holy
Prophet (S)." Hazrat Miqdad (R) says that the Holy Prophet (S) would come at
night and would give salaam in such a manner that it would not wake a
sleeping person but would be heard by a person who was awake. Then he
would go to the Masjid to pray his salaah and then would drink his own
portion."

Gheebah (Backbiting)

Allah T'ala says in the Holy Quran:

O you who have believed, avoid much suspicion, for some suspicions are sins. Do not spy, nor
should any one backbite the other. Is there any among you who would like to eat the flesh of his
dead brother?' Nay, you yourselves abhor it. Fear Allah, for Allah is Acceptor of repentance and
All-Merciful. (49:12)

Gheebat (back-biting) has been defined thus: "It is saying on the back of a person something which
would hurt him if he came to know of it. " This definition has been reported from the Holy Prophet
himself. According to a tradition which Muslim, Abu Da'ud, Tirmidhi, Nasa'i and others have
related on the authority of Hadrat Abu Hurairah, the Holy Prophet defined Gheebat as follows:

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"It is talking of your brother in a way irksome to him." It was asked: "What, if the defect being
talked of is present in my brother ?" The Holy Prophet replied: "If it is present in him, it would be
Gheebat; if it is not there, it would be slandering him."
In another tradition which Imam Malik has related in Mu'watta, on the authority of Hadrat Muttalib
bin `Abdullah, "A person asked the Holy Prophet: What is Gheebat? The Holy Prophet replied: It is
talking of your brother in a way irksome to him. He asked: Even if it is true, O Messenger of
Allah? He replied: If what you said was false, it would then be a calumny."

These traditions make it plain that uttering a false accusation against a person in his absence is
calumny and describing a real defect in him Gheebat; whether this is done in express words or by
reference and allusion, in every case it is forbidden. Likewise, whether this is done in the lifetime
of a person, or after his death, it is forbidden in both cases.

According to Abu Da'ud, when Ma`iz bin Malik Aslami had been stoned to death for committing
adultery, the Holy Prophet on his way back heard a man saying to his companion: "Look at this
man: Allah had concealed his secret, but he did not leave himself alone till he was killed like a
dog!" A little further on the way there was the dead body of a donkey lying rotting. The Holy
Prophet stopped, called the two men and said: "Come down and eat this dead donkey." They
submitted: "Who will eat it, O Messenger of Allah?" The Holy Prophet said: "A little before this
you were attacking the honor of your brother: that was much worse than eating this dead donkey."

The only exceptions to this prohibition are the cases in which there may be a genuine need of
speaking in of a person on his back, or after his death, and this may not be fulfilled without resort
to backbiting, and if it was not resorted to, a greater evil might result than backbiting itself. The
Holy Prophet has described this exception as a principle, thus: "The worst excess is to attack the
honour of a Muslim unjustly." (Abu Da'ud).
In this saying the condition of "unjustly" points out that doing so "with justice" is permissible.
Then, in the practice of the Holy Prophet himself we find some precedents which show what is
implied by "justice" and in what conditions and cases backbiting may be lawful to the extent as
necessary.

Once a desert Arab came and offered his Prayer under the leadership of the Holy Prophet, and as
soon as the Prayer was concluded, walked away saying: "O God, have mercy on me and on
Muhammad, and make no one else a partner in this mercy beside the two of us." The Holy Prophet
said to the Companions: `What do you say: who is more ignorant: this person or his camel? Didn't
you hear what he said?" (Abu Da`ud). The Holy Prophet had to say this in his absence, for he had
left soon after the Prayer was over. Since he had uttered a wrong thing in the presence of the Holy
Prophet, his remaining quiet at it could cause the misunderstanding that saying such a thing might
in some degree be lawful; therefore, it was necessary that he should contradict it.

Two of the Companions, Hadrat Mu`awiyah and Hadrat Abu Jahm, sent the proposal of marriage
to a lady, Fatimah bint Qais. She came to the Holy Prophet and asked for his advice. He said:
"Mu`awiyah is a poor man and Abu Jahm beats his wives much." (Bukhari, Muslim). In this case,
as there was the question of the lady's future and she had consulted the Holy Prophet for his advice,
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he deemed it necessary to inform her of the two men's weaknesses.

One day when the Holy Prophet was present in the apartment of Hadrat 'A'ishah, a man came and
sought permission to see him. The Holy Prophet remarked that he was a very bad man of his tribe.
Then he went out and talked to him politely. When he came back into the house, Hadrat `A'ishah
asked: "You have talked to him politely, whereas when you went out you said something different
about him. " The Holy Prophet said, "On the day of Resurrection the worst abode in the sight of
Allah will be of the person whom the people start avoiding because of his abusive language."
(Bukhari, Muslim). A study of this incident will show that the Holy Prophet in spite of having a
bad opinion about the person talked to him politely because that was the demand of his morals; but
he had the apprehension lest the people of his house should consider the person to be his friend
when they would see him treating him kindly, and then the person might use this impression to his
own advantage later. Therefore, the Holy Prophet warned Hadrat `A'ishah telling her that he was a
bad man of his tribe.

Once Hind bint 'Utbah, wife of Hadrat Abu Sufyan, came to the Holy Prophet and said: "Abu
Sufyan is a miserly person: he does not provide enough for me and my children's needs. " (Bukhari,
Muslim). Although this complaint from the wife in the absence of the husband was backbiting, the
Holy Prophet pemitted it, for the oppressed has a right that he or she may take the complaint of
injustice to a person who has the power to get it removed.

From these precedents of the Sunnah of the Holy Prophet, the jurists and traditionists have deduced
this principle: 'Gheebat (backbiting) is permissible only in case it is needed for a real and genuine
(genuine from the Shari'ah point of view) necessity and the necessity may not be satisfied without
having resort to it". Then on the basis of the same principle the scholars have declared that Gheebat
is permissible in the following cases:

(1) Complaining by an oppressed person against the oppressor before every such person who he
thinks can do something to save him from the injustice.

(2) To make mention of the evils of a person (or persons) with the intention of reform before those
who can do expected to help remove the evils.

(3) To state the facts of a case before a legal expert for the purpose of seeking a religious or legal
ruling regarding an unlawful act committed by a person.

(4) To warn the people of the mischiefs of a person (or persons) so that they may ward off the evil,
e g. it is not only permissible but obligatory to mention the weaknesses of the reporters, witnesses
and writers, for without it, it is not possible to safeguard the Shariah against the propagation of
false reports, the courts against injustices and the common people or the students against errors and
misunderstandings. Or, for instance, if a person wants to have the relationship of marriage with
somebody, or wishes to rent a house in the neighborhood of somebody, or wants to give something
into the custody of somebody, and consults another person, it is obligatory for him to apprise him
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of all aspects so that he is not deceived because of ignorance.

(5) To raise voice against and criticise the evils of the people who may be spreading sin and
immorality and error, or corrupting the people's faith and persecuting them.

(6) To use nicknames for the people who may have become well known by those names, but this
should be done for the purpose of their recognition and not with a view to condemn them. (For
details, see Fat-h al-Bari, vol. X, p. 362; Sharah Muslim by An-Nawawi; Riyad us-Salihin; al-
Jassas, Ahkam al-Qur an; Ruh al-Maani commentary on verse wa a yaghtab ba 'dukum ba 'dan).

Apart from these exceptions it is absolutely forbidden to speak ill of a person behind his back. If
what is spoken is true, it is Gheebat; if it is false, it is calumny; and if it is meant to make two
persons quarrel, it is slander. The Shari'ah has declared all these as forbidden. In the Islamic society
it is incumbent on every Muslim to refute a false charge made against a person in his presence and
not to listen to it quietly, and to tell those who are speaking ill of somebody, without a genuine
religious need, to fear God and desist from the sin. The Holy Prophet has said: If a person does not
support and help a Muslim when he is being disgraced and his honour being attacked, Allah also
does not support and help him when he stands in need of His help; and if a person helps and
supports a Muslim when his honour is being attacked and he is being disgraced, Allah Almighty
also helps him when he wants that AIlah should help him. (Abu Da'ud).

As for the backbiter, as soon as he realizes that he is committing this sin, or has committed it, his
first duty is to offer repentance before Allah and restrain himself from this forbidden act. His
second duty is that he should compensate for it as far as possible. If he has backbitten a dead
person, he should ask Allah's forgiveness for the person as often as he can. If he has backbitten a
living person, and what he said was also false, he should refute it before the people before whom
he had made the calumny. And if what he said was true, he should never speak ill of him in future,
and should ask pardon of the person whom he had backbitten. A section of the scholars has
expressed the opinion that pardon should be asked only in case the other person has come to know
of it; otherwise one should only offer repentance, for if the person concerned is unaware and the
backbiter in order to ask pardon goes and tells him that he had backbitten him, he would certainly
feel hurt.

In the verse, Allah by likening backbiting to eating a dead brother's flesh has given the idea of its
being an abomination. Eating the dead flesh is by itself abhorrent; and when the flesh is not of an
animal, but of a man, and that too of one's own dead brother, abomination would be added to
abomination. Then, by presenting the simile in the interrogative tone it has been made all the more
impressive, so that every person may ask his own conscience and decide whether he would like to
eat the flesh of his dead brother. If he would not, and he abhors it by nature, how he would like that
he should attack the honour of his brother-in-faith in his absence, when he cannot defend himself
and when he is wholly unaware that he is being disgraced. This shows that the basic reason of
forbidding backbiting is not that the person being backbitten is being hurt but speaking ill of a
person in his absence is by itself unlawful and forbidden whether he is aware of it, or not, and
whether he feels hurt by it or not. Obviously, eating the flesh of a dead man is not forbidden
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because it hurts the dead man; the dead person is wholly unaware that somebody is eating of his
body, but because this act by itself is an abomination. Likewise, if the person who is backbitten
also does not come to know of it through any means, he will remain unaware throughout his life
that somebody had attacked his honour at a particular time before some particular people and on
that account he had stood disgraced in the eyes of those people. Because of this unawareness he
will not feel at all hurt by this backbiting, but his honour would in any case be sullied. Therefore,
this act in its nature is not any different from eating the flesh of a dead brother.

(Tafheemul Quran)

Tongue

GUARDING THE TONGUE

Abu Malik Ashjai (ra) quoted from his father who said: ‘We used to sit in the company of the
Prophet (pbuh) and I was still a small boy then. I did not see anyone observing silence more than
the Prophet did. Whenever the companions talked too much, the Prophet used to smile’ Al
Haithami, Vol X p 298

Ubadah ibn Samit (ra) says: That one day the Prophet came out and rode on his mule. His
companions (ra)accompanied him and none of them went ahead of him. Muadh ibn Janbal said, ‘O
Messenger of Allah! I pray that Allah cause me to die before your death. Tell me if I survive after
your death, and may Allah not show us such a day, then which act should we do after your death?
Muadh then asked the Prophet if that act was jihad (fighting for the cause of Allah). The Prophet
(pbuh) said, ‘Jihaad too is a good act. But cultivating the habit of doing something to strengthen
The religion is far better than this.’ At this Muadh said, ‘Is it fast and charity?’. The Prophet
replied, ‘The fast and charity are too are good things or acts. But it is better to cultivate the habit of
doing one thing which is more helpful to religion.’ At this Muadh began telling the Prophet about
other acts of virtue and asking him if those acts were better. The Prophet always told him that each

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of those acts was good; but one thing which was more helpful to the religion was the best of them
all. At this Muadh asked the Prophet which was that thing or habit which he should cultivate with
other people. Then the Prophet pointed toward his mouth and said, ‘Silence is the best of them all.
But not in good and virtuous matters’. Muadh then said, ‘Shall we be held responsible for all that
which our tongues utter?’ At this the Prophet patted on the thigh of Muadh and said, ‘May thy
mother loose thee. Dont you know that on the day of judgement many people will be dragged to
hell by their nostrils and bellies and will be put or hurled into it merely because of what their
tongues had uttered. A man who has firm faith in Allah and the last day says everything good and
virtous or noble and observes silence will be saved from destruction. You should utter every word
that is good and should avoid evil words then you will be quite safe fand immune (in the
hereafter). Tabrani and Al Haithami Vol X p 299

Abu Idris Khaulani (ra) says that: Once he entered into the mosque of Damascus and there he saw
a man whose two teeth were visible. He observed silence too much. People accompanied him.
When there was any difference among the people, they sought and acted upon it (i.e. his
knowledge). On his asking he was told that the man was Muadh ibn Jabal (ra). Al Hakim Vol III p
269

Abu Wail (ra) says that: Abdallah (ra) climbed up on the hillock of Safa, and holding his tongue
said, ‘Always speak good words and thus collect musch good. Observe silence in matters of evil
and thou wilt be safe, before thou art forced to repent.’ Then he added further, ‘I have heard the
Prophet saying that most of the sins of the offspring of Adam were committed by the tongue’
Tabrani and Haithami Vol X p 300

Isa bin Uqbah (ra) said: That Abdallahibn Masud (ra) is reported to have said, ‘By Him Who alone
is worthy of worship on earth, no sin deserves severer and lengthier punishment than the sins
committed by the tongue’ Ibn Kathir, Vol II and al Hilyah Vol I p 134

Ali (ra) said: ‘Tongue rectifies and keeps correct all other parts of the body. But when the tongue
falls into trouble and distress, then no organ or limb of the body can work correctly’ Ibn Abi
Dunya, in the chapter of silence

Ibn Umar (ra) said: ‘The tongue of a man is entitled to be kept clean more than any other part of
his body’ Al Hilyah Vol I p 307

~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~

GUARDING THE TONGUE

From Al-Adhkaar of Imam An-Nawawi

© Al-Muntaqaa Newsletter Volume1 Issue 1 January 2000

Source: http://www.quraan.com

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Allaah the Most High says: “Not a word does one utter, except that there is an (angel) Watching,
Ready to record it.” [Surah Qaaf: 18]

Know that every individual who falls under the category of being responsible for his actions
(mukallaf) must safeguard his tongue from all types of speech , except for that speech which
consists primarily of some benefit. So when speaking and refraining from speech are both found to
contain the same amount of benefit within them, then the Sunnah is to refrain from it, altogether.
This is because the allowable speech (equal in benefit and harm) paves the way towards that which
is forbidden as well as disliked. Rather, in most cases, this will be the outcome and applying
safety, at that point, will not be able to soothe it in the least.

Abu Hurairah reported that the Prophet (Sallallahu ‘Alayhi wa Sallam) said: “Whosoever believes
in Allaah and the Last Day, then let him speak good or remain silent.” [Saheeh Al-Bukhaaree] This
hadeeth, of which the scholars have agreed upon its authenticity, is a clear proof that one should
not talk, unless his speech is good—and that is the speech that consists primarily of benefit. So if
one has doubt as to whether or not his speech consists of benefit, then he should not speak. Imaam
Ash-Shaafi’ee (rahimahullaah) said: “When one desires to talk, then it is upon him to think before
he speaks. If there is beneficial good in what he will say, then he should speak. And if he has doubt
about that, then he must not speak until he clears that doubt (by making his speech good).”

Abu Moosaa Al-Ash’aree said: “I said: ‘O Messenger of Allaah Which of the Muslims is best?’ He
(Sallallahu ‘Alayhi wa Sallam) said: ‘He whose tongue and hand the Muslims are safe from.’” [Al-
Bukhaaree and Muslim]

Sahl Ibn Sa’ad reported that the Messenger of Allaah (Sallallahu ‘Alayhi wa Sallam) said:
“Whosoever can guarantee for me (that he will safeguard) what is between his jaws (tongue) and
what is between his legs (private parts), I will guarantee for him Paradise.” [Saheeh Al-Bukhaaree]

Abu Hurairah reported that he heard the Prophet (Sallallahu ‘Alayhi wa Sallam) say: “Indeed, the
servant will speak a word, while being unaware of (its consequences), and due to it, he will be cast
into the Hellfire, farther than the distance between the east and the west.” [Al-Bukhaaree and
Muslim] The meaning of “while being unaware” is that he does not stop to consider whether his
speech is good or not.

Sufyaan Ibn ‘Abdillaah reported that he said: “O Messenger of Allaah (Sallallahu ‘Alayhi wa
Sallam) , tell me of a matter that I may cling tightly onto.’ He (Sallallahu ‘Alayhi wa Sallam) said:
‘Say: I believe in Allaah and then remain steadfast (upon that).’ I said: ‘O Messenger of Allaah
(Sallallahu ‘Alayhi wa Sallam) , what is the most serious thing that I should fear for myself?’ So
he (Sallallahu ‘Alayhi wa Sallam) took a hold of his tongue and said: ‘This.’” [An authentic
hadeeth reported by At-Tirmidhee, Ibn Maajah and others]

‘Uqbah Ibn ‘Aamir reported: “I said: ‘O Messenger of Allaah (Sallallahu ‘Alayhi wa Sallam) ,
how does one attain salvation?’ He r said: ‘Restrain your tongue, remain in your home and weep
over your sins.’” [An authentic hadeeth reported by Ibn Al-Mubaarak in Az-Zuhd and it has
support in Ahmad] A

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bu Sa’eed Al-Khudree reported that the Prophet (Sallallahu ‘Alayhi wa Sallam) said: “When the
Son of Aadam wakes from his sleep, all of his body parts seek refuge from his tongue, saying:
‘Fear Allaah with regard to us, for indeed we are part of you. So if you are correct, then we will be
correct and if you are corrupted, then we shall be corrupted.” [A hasan hadeeth reported by At-
Tirmidhee and others].

~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~*~~~

THE PLEASANT WORD

By Shaykh Salaah Al-Budayr

All praise is due to Allaah, Lord of all the worlds. Peace and blessings be upon the Messenger, his
household and companions.

Fellow Muslims! Fear Allaah as He should be feared, for that is the best provision and leads to
pleasant end. Allaah says, “The good end is for those who are pious.” (Hood 11:49)

Dear Muslims! The uttered word is an _expression of what is in the heart. It is an indication of
one’s intellect and origin. The mouth of wise person is put under the rein, if he attempts to talk he
does so cautiously, but the mouth of the ignorant one is let loose, he talks whenever he wants. The
wise person is the one who always keeps silent except for a truth he wants to explain, a falsehood
he wants to repel, a righteousness he wants to spread, a knowledge he wants to mention or a favour
he wants to show its gratitude. Aboo Hurayrah narrated that the Messenger of Allaah said,
“Whoever believes in Allaah and the Last Day should utter only good words or keep quiet.” (Al-
Bukhaaree and Muslim)

It is by shunning idle-talk that intelligence is perfected. Keeping quiet is better than uttering
falsehood. Being unable to talk is better than speaking falsehood. The worst of all people is the one
who is biased in his speech, deviated in his tongue and mischievous in his utterances. The worst of
all speech is that which goes against the Book of Allaah and the Sunnah of His Messenger. The
worst speech is that which is disgusting to the nature and abhorrent to the ear.

Fellow Muslims! Stumbling of the tongue leads to regret. Corrupt speech has no control or order.
It is a sign of deprivation and disappointment. ‘Aboo Hurayrah narrated that the Messenger of
Allaah said, “A slave of Allaah may utter a word without thinking whether it is right or wrong, he
may slip down in the Fire as far away a distance equal to that between the east and west.”

In At-Tirmidhee’s version, he said, “A man utters a word in which he sees no harm but which
could plunge him into the Hell-Fire for seventy years.”

And according to Ibn Maajah, The Messenger of Allaah said, “One of you may utter a word of
what pleases Allaah without him knowing how excellent the word is and for which he will
continue to attain Allaah’s pleasure until the day he will meet Him. And someone among you may
utter a word that displeases Allaah without him knowing how grievous the word is and on account
of which he will continue to earn Allaah’s wrath until the day he will meet Him.”

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Mu’aadh ibn Jabal narrated that he asked the Messenger of Allaah, “Would we be held responsible
for what we utter?” The Messenger of Allaah replied, “May your mother be bereaved of you, O
Mu’aadh! Are people cast to Hell except on account of the earnings of their tongues?” (At-
Tirmidhee)

Brethren in faith! The good word is rewardable and the evil word is a sin. Allaah lays example for
both in His glorious Book when He says, “See you not how Allaah sets forth a parable? A goodly
word as a goodly tree, whose root is firmly fixed, and its branches (reach) to the sky (i.e. very
high). Giving its fruit at all times, by the Leave of its Lord, and Allaah sets forth parables for
mankind in order that they may remember. And the parable of an evil word is that of an evil tree
uprooted from the surface of earth having no stability.” (Ibraaheem 14:24-26)

The most pleasant word is to testify that there is no deity worth of worship except Allaah and that
Muhammad is the Messenger of Allaah. It is the statement of Islaam and the most truthful word. It
is the greatest proof, the strongest handhold and the statement of piety. It is the just word that
protects the wealth and blood. Its conditions are:

-knowledge of the word

-having certain belief in it

-accepting it wholeheartedly

-submitting to all that it necessitates

-saying it truthfully

-being sincere with it; and

-loving it and all that it entails.

The meaning of this word is: there is no deity worthy of worship except Allaah; prostration,
slaughter and vowing should be done for Allaah alone. Swearing should be done only in His
Name. He alone should be sought for refuge in times of difficulties. It is forbidden to seek
assistance from a dead or an absent creature or to seek assistance from anyone or anything besides
Him in things that He alone can do.

All legally obligated Muslims should purify the acts of worship for Allaah alone. Whoever
performs an act of worship in order to gain the wealth of this world or in order to be praised or in
order to show off and boast, will have the act of worship rejected. The Prophet said, “Allaah the
Most High and Exalted said: I am the One, One Who does not stand in need of a partner. If anyone
does anything in which he associates anyone else with Me, I shall abandon him with one whom he
associates with Me.” (Muslim)

He also said that the best word of remembrance is to say: Laa ilaaha illaa Allaah.” (At-Tirmidhee)

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Dear brethren! Let your tongues be filled in the morning, in the evening and during the noon with
glorifying Allaah, reciting statement of Tawheed, and praising Him. The Messenger of Allaah said,
“Saying: Subhaanallaah, wal-hamdulillaah, walaa ilaaha illalLaah, wallaahu akbar is dearer to me
than this world and all that is in it.” (Muslim)

He also said, “Whoever makes his last word ‘laa ilaaha illalLaah’ shall enter Paradise.” (Ahmad
and Aboo Daawood) “To Him ascend (all) the goodly words; and the righteous deeds exalt it (i.e.
the goodly words are not accepted by Allaah unless and until they are followed by good deeds).”
(Faatir 35:10)

“And they are guided (in this world) unto goodly speech (i.e. Lâ ilâha ill-Allâh, Alhamdu lillâh,
recitation of the Qur’ân, etc.) and they are guided to the Path of Him (i.e. Allaah’s religion of
Islaamic Monotheism), Who is Worthy of all praises.” (Al-Hajj 22:24)

Fellow Muslims! As for the filthy word, it is a word of disbelief in Allaah. It is to utter what
negates belief and submission to Allaah; it is to mock the religion and attack it. Whoever mocks
Allaah or His signs or His command or His reward or His punishment; or mocks His Messenger
Muhammad, blessings and peace be upon him or mocks anything of Islaamic rules has gone out of
the fold of Islaam. Such a person has renounced faith and become a disbeliever after he had been a
Muslim. Allaah says, “Say: “Was it at Allaah (glorified and exalted be He), and His Ayât (proofs,
evidences, verses, lessons, signs, revelations, etc.) and His Messenger (peace be upon him) that
you were mocking?” Make no excuse; you disbelieved after you had believed.” (At-Tawbah 9:65-
66)

Allaah also says, “They swear by Allâh that they said nothing (bad), but really they said the word
of disbelief, and they disbelieved after accepting Islâm.” (At-Tawbah 9:74)

Anyone who regards implementation of Allaah’s law and the Sunnah of His Messenger as narrow-
mindedness, cultural and intellectual rigidity, autocratic monopolization or a clerical path has
uttered a destructive word of disbelief and has committed one of the major sins. Hypocrisy is
shown vividly in the tone of their speech however hard they try to feign reform and good intention.
Allaah shall reveal what they hide in their hearts. Allaah says, “Or do those in whose hearts is a
disease (of hypocrisy) think that Allaah will not bring to light all their hidden ill-wills? Had We
willed, We could have shown them to you, and you should have known them by their marks, but
surely, you will know them by the tone of their speech!” (Muhammad 47:29-30)

Their words and thoughts are wretched and senseless jabbers that indicate their inner corruption
and their hidden deception. Allaah says, “The hypocrites, men and women, are from one another;
they enjoin (on the people) Al-Munkar (i.e. disbelief and polytheism of all kinds and all that
Islaam has forbidden), and forbid (people) from Al-Ma’rûf (i.e. Islaamic Monotheism and all that
Islaam orders one to do), and they close their hands (from giving (spending in Allaah’s Cause)
alms.). They have forgotten Allaah, so He has forgotten them. Verily, the hypocrites are the
Fâsiqûn (rebellious, disobedient to Allaah).” (At-Tawbah 9:67)

Fellow Muslims! The word of excessive transgression that no one can utter it but the doomed, the
ignorant and the losing erroneous is the word of polytheism that is the greatest lie and falsehood.
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Whoever claims that it is lawful to seek help by the souls of the dead or to seek assistance from the
dead or claims that the dead have any say in the universe or in its affairs or that they have the
knowledge of the unseen or claims that they come out of their graves with their bodies and souls to
help a distressed and rescue the drowned is a fool who commits an excessive transgression and lie
against Allaah. He has spread the worst falsehood and prevented people from the straight path. He
is a caller to superstition and does not give Allaah His due estimation nor fear Him. Allaah says,
“Then who does more wrong than one who invents a lie against Allaah, to lead mankind astray
without knowledge. Certainly Allaah guides not the people who are Zâlimûn (polytheists and
wrong-doers).” (Al-An’aam 6:144)

Brethren in Islaam! Calling upon the dead during afflictions for one’s needs or to remove distress
is a clear act of shirk and disbelief. This is the very act the Messenger of came to eradicate and to
protect the Ummah from its evils. Aboo Tameemah narrated from a man among his people who
said, “I was there when a man came to the Messenger of Allaah and said: “Are you Messenger of
Allaah?” The Prophet answered in the affirmative. He then asked, “What are you calling to?” The
Prophet said, “I am calling unto Allaah alone Whom you call when a calamity befalls you and He
removes it; when you suffer from drought and you call Him, He grows food for you; and when you
are in a desolate land or in a desert and your she-camel strays and you call Him, He returns it to
you.” The man then embraced Islaam. (Ahmad and Aboo Daawood)

Fellow Muslims! The word of iniquity means: inclining towards sins, renouncing uprightness,
persisting in evils, spreading immoral words and promoting vicious sound that encourages
immorality.

The sincere servants of Allaah do not tarnish themselves with idle and immoral talk. They do not
boast with sins, because when sins are pronouncedly committed they are spread. And if they are
not discouraged they bring about punishment, loss and perdition. Allaah says, “And when We
decide to destroy a town (population), We (first) send a definite order (to obey Allaah and be
righteous) to those among them (or We (first) increase in number those of its population) who lead
a life of luxury. Then, they transgress therein, and thus the word (of torment) is justified against it
(them). Then We destroy it with complete destruction.” (Al-Israa 17:16)

Zainab bint Jahsh, the wife of Allaah’s Apostle (may peace be upon him), reported that one day
Allaah’s Messenger came out in a state of excitement with his face quite red. And he was saying:
There is no god but Allaah; there is destruction in store for Arabia because of the turmoil which is
near at hand. Today, the barrier of Gog and Magog has been opened like this [explaining that with]
making a ring with his thumb and index finger. I said: Allaah’s Messenger, would we be destroyed
despite the fact that there would be pious people amongst us? He said: Yes, when the evil would
predominate.” (Al-Bukhaaree and Muslim)

The Messenger of Allaah also said, “If acts of disobedience are done among any people and they
do not change them though they are able to do so, Allah will soon punish them all.” (Aboo
Daawood)

And he said, “Allaah does not punish the populace because of the sin committed by the leaders
until they see it vividly and publicly been committed in their midst and they fail to criticize it
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though they are able to do so. If they then do so [i.e. fail to criticize it], Allaah will punish them
all.” (Ahmad)

Therefore, repel punishments and afflictions by condemning vices and keeping away from
unlawful things. Beware of boasting with acts of disobedience. Bring about blessings by shunning
things that remove them or diminish them.

Fellow Muslims! Mischief-making, inciting troubles and spreading unfounded rumours cause
disunity and enmity and turn the Muslims against one another and against their rulers, scholars,
countries and teachings.

Sahl ibn Abdullaah At-Tasturee said, “People are always blessed as long as they honour and
respect their ruler and their scholars. If they honour these two, Allaah will put the affairs of their
worldly and Hereafter life aright for them. But if they disrespect these two; they have destroyed
their own worldly life and their Hereafter.”

The Messenger of Allaah said, “Let him who wants to admonish the ruler not do so in the public.
He should rather hold his hand, take him to a secluded place and admonish him. If he accepts his
admonition, that is alright, but if he rejects it, he has fulfilled his own obligation.”

Giving sincere admonition to the rulers is certainly obligatory and criticizing them concerning
things that contradict the Sharee’ah is also a necessary religious obligation. However, this should
be done with wisdom, better admonition and with gentleness. Supplication should be made for
their uprightness and safety; and the Muslims should bear their acts of injustice with patience. It is
unlawful to revolt against them or to fight them or to wrestle power from them. Whoever does so is
a heretic who altered the Sunnah and the way of the righteous predecessors.

The Messenger of Allaah said, “The best of your rulers are those whom you love and who love
you, who invoke Allaah’s blessings upon you and you invoke His blessings upon them. And the
worst of your rulers are those whom you hate and who hate you and whom you curse and who
curse you. It was asked (by those present): Shouldn’t we overthrow them with the help of the
sword? He said: No, as long as they establish prayer among you. If you then find anything
detestable in them, you should hate their administration, but do not withdraw yourselves from their
obedience.” (Muslim)

Fellow Muslims! Fear Allaah, be conscious of Him and obey Him. Know that there are two noble
angels who write down your sayings and record all your utterances. Allaah says, “Not a word does
he (or she) utter, but there is a watcher by him ready (to record it).” (Qaaf 50:18)

Brethren in faith! The Muslim is the one from the harm of whose tongue and hand other Muslims
are safe. The one who gossips, slanders and spreads unfounded rumours that cause division and
hatred among people is threatened with the punishment of Hell and horrible fate. The Messenger
of Allaah said, “The one who gossips shall not enter Paradise.”

Backbiting, scorning and slandering people are like eating the carcass and putrid things. The
punishment for doing so is severe and the end of those who engage in such vicious acts is terrible.
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The Messenger of Allaah said, “When I was taken up to the heaven, I passed by a people who had
nails of copper and were scratching their own faces and breasts. I asked about these people and
Angel Gabriel told me that they are those who use to backbite people and slander them.” (Aboo
Daawood)

Dear brethren! Is there any threat more serious than this? When are you going to rein in your
tongue from these filthy things?

Fellow Muslims! The maligner and the slanderer have failed, and the obscene is defeated. The
Messenger of Allaah said, “The Muslim should not be a maligner, a curser or a foul-mouthed.”
(At-Tirmidhee)

May Allaah protect us against sins!

RULES TO BE FOLLOWED IN THE HOUSE OF ABDUL ALEEM.

THESE RULES ARE APPLICABLE ONLY FOR MUSLIMS.

Rule # 1

SAY SALAAM ALAIKUM TO EVERYONE.

Rule # 2

AVOID SENSE LESS AND IRRELEVANT TALK.

DO NOT TALK ABOUT SOMETHING THAT DOES NOT CONCERN YOU.

SAY WHAT IS GOOD ABOUT EVERYBODY OR KEEP SILENT.

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Rule # 3

TREAT OTHERS AS YOU WILL LIKE TO BE TREATED.

GIVE RESPECT AND TAKE RESPECT.

The above rules are taken from Sunnah of Prophet MUHAMMAD.

Only Muslim members of my house are required to Follow these rules.

Non-Muslims can do what-ever they like.

It is ALLAH alone who REWARDS for all the GOOD actions and Pure
intentions and
only ALLAH will Punish for all the BAD actions and Evil intentions.

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