Nachaqiyon Kay Asbab Aur ilaj

Book Name:Nachaqiyon Kay Asbab Aur ilaj

sister is aware that swearing is also from those actions which are a cause for many issues, disunity and quarrelling. Therefore, we should save ourselves from this calamity. Unfortunately, today, swearing has become widespread in our homes, etc., it is for this reason that even young children learn how to swear within the home, thus, having a negative impact on their upbringing. Likewise, the outside environment has also become overwhelmed with swearing; there are many Muslims who swear without any shame مَعاذَ الله and they feel no embarrassment whatsoever regarding it, such people should know that swearing is a sin and far from the character of a Muslim. Swearing at one another has been condemned in many Ahadees.

Dear Islamic sisters! Swearing is not befitting of a Muslim, therefore, the Muslims should stay away from evil actions such as this, themselves and also encourage others to stay away from it so that love and affection increases amongst the people, and so that hatred is done away with.

صَلُّوۡا عَلَى الۡحَبِيۡب                                                            صَلَّى اللّٰهُ عَلٰى مُحَمَّد

Backbiting

Dear Islamic sisters! We were listening to the causes and harms of disunity. Remember! Another reason for disunity is backbiting too. The definition of backbiting is to mention any defect that is present within a person, whether the defect is in the person’s religion, worldly affairs, personality, character, wealth, children, clothes, demeanour, conduct, smile, devotion or anything else which is related to him. Examples of backbiting about other’s appearances: She is blind, crippled, a midget, lanky, having dark complexion etc. Examples of backbiting about another’s [non-practice of the] religion: She is a thief, deceitful, lazy in offering prayer, disobedient to her parents, etc.

It is narrated: Backbiting is as sweet as dates and as intense and invigorating as alcohol. May Allah Almighty protect us from this sin. (Az-Zawajir, vol. 2, pp. 24, 25)