Enjoining the right and forbidding the wrong
Enjoining the right and forbidding the wrong
Circumcision is sunnat, this is one of the marks of distinction between the Muslims and the Non-Muslim. It is reported that Hazrat Ibrahim (May Allah peace be upon him) had his circumcision at the age of 80 years.
PROBLEM:- Age-wise the circumcision should be done between 7 and 12 years. Some scholars are of the view that circumcision may be carried out when the child is 7 days old. (Note: In the modern days of advance medical science, some have their children circumcised in the hospital when they 2 - 3 days old).
PROBLEM:- When circumcising a boy if the earmarked portion is cut more than half, it should be regarded as full operation. No fresh circumcision is necessary. It however, less than half is cut their fresh operation is necessary.
PROBLEM:- Converts to Islam need circumcision. If the convert is of advance age and cannot bear the pain etc. of circumcision he needs be compelled to have the same circumcision can be undertaken by any man who is experienced in this job.
PROBLEM:- Circumcision is the responsibility of the father of the son. If father is not alive, the child guardian there the grand father of the child then his nominee in the Will. It is not the responsibility of the maternal or paternal uncles (or their nominee). However if the child is under the guardianship of his uncles, then can be called upon to bear the responsibility.
PROBLEM:- There is no restriction to bore the ears of the women. In the days of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) women were allowed to have their ears bored.
PROBLEM:- Castrating men is haram, so is making them eunuchs. There is difference of opinion if horses should be castrated, however it is permissible other animals may be castrated if this yield meat of quality. A he goat is very mischievous in this regard. If he is allowed to behave in his natural moods he becomes source of inconvenience, Beside, the meat of an un-castrated he goat/sheep or indefinitely of a good standard both for eating or commercial purposes.
EMBELLISHMENT / DECORATION
Hazrat Ayesha (May Allah bless her) has reported that the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) liked the fine scented perfumes and she used to apply these scent/perfumes on his clothes which at times shove brightly in his head and his beard. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) applied oil over his head and combed his beard. He has said that the man who has (enough) hairs, he must take care of them, wash them and apply oil and do combing. He has however forbidden combing the hair daily, the idea being that man should not waste time in self make up. He has advised to apply the collyrium of asmad stone as it brightens and enhances the vision and eyesight and cause growth of the eyelashes. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) had his own collyrium container. He used to apply collyrium each night with metal stick, three times in each eye.
PROBLEM:- It is haram a woman uses man's hair as a lock of hair on head. There is curse reported in the Hadees for doing for both the woman who uses the lock and the woman who helps in this work. However it is permissible the plaif or lock of hair is made from black cloth straps or black thread, Similarly plucking the eye brows with pair of steel prongs for the purpose of beautification is also condemned in the Hadees Sharif.
PROBLEM:- Boring ears of girls is permissible, but doing so for boys is not permissible.
PROBLEM:- Use of Henna (Hina, myrtle leaves) for woman is permissible, it is an embellishment or thing of beauty. Girls can also use the henna, but to apply Henna to small children without any reason is not allowed.
PROBLEM:- Asmad stone collyrium is allowed, but to use black surma or lamp soot (kajal) for beauty or make up is impermissible.
PROBLEM:- Hanging picture of man (and woman) and animals is not permissible. However paintings of scenes/scenario of holy places, spots of natural growths such as trees, mountain rivers together with monograms of letter etc all these as decorative pieces are permissible.
PROBLEM:- Use of black hair-dye is not permissible, but colouring the hair with Henna and Katam leaves (made as hair-dye) is permissible.
There is a Hadees in the Bukhari Sharif, according to which the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said that a time will come when the people will not bother about an earning/getting money being halal or haram, and no particular effort shall be made so secure the money from rightful and valid sources only, which is source of blessing the reward of which has also been promised in the Hereafter. As against this earning/getting money through haram and unlawful means is a curse, the source of disgrace and perpetual loss not only in this world but also in the Hereafter. May Allah save us from the clutches of this ignominy. Amin.
PROBLEM:- To earn by honest labour is compulsory (Farz) on a Muslim the amount of money as would meet the family expenses as are due upon him, including himself besides fulfilling conditions in the field of religious obligations. To earn more than the essential unavoidable expenses that arise from time to time as also to save something is welcome and appreciable from any points of view. If the parents are poor and unable to maintain themselves, then the responsibility of supporting and sustaining them through thick and thin of life would also become the bounded duty of the earring son(s) so that they may not feel themselves as destitute.
PROBLEM:- Some people sit down in the Mosques and Khanqas, calling themselves as Mutawakkils (Reliants on the Divinity for their sustenance etc) all this is mere self deception and avoiding the responsibility of earning and maintaining their life in a decent and praiseworthy manner. This is the essence of Islamic teachings which aim at guarding and enhancing the human dignity. To sit idle in places of worship (Masjids) and Remembrance of Allah (Khanqahs) in the hope that people would come and after them means of sustenance is the total negation of pristine Islamic teaching, it is below the dignity of persons who thoughtlessly indulge in such practice.
PROBLEM:- The best endeavour and the best earning is the wealth and other material good that come by as the spoils (mal-e-ghaminat) of Jehad or fighting in the way of Allah, But taking part in the jihad should not be with a view to plunder or get the money and the material of the opponents of Islam. After Jihad come in that as means of earning are business and trade agriculture (cultivation of land), industry and finally, craftsmanship which obviously includes all kinds of manual and intellectual labour, involving skill technical/mechanical know-how, of which there is no limit.
PROBLEM:- Spinning wheels (charkha) is the job of women folk, it is simply unbecoming of men of any grade and standing, not even in the name of any movement, as the movement of spinning wheel was very much in the news and practical demonstration in the sub-continent.
PROBLEM:- If the man who is known to be earning money through haram means dies leaving his legacy for his inheritors, it is the moral and religious obligation of these survivors to return the money which were unlawfully usurped, to the concerned persons, and if they are unknown, to give all the ill-gotten money in charity and sadaqah.
AMAR BIL MARUF AND NAHII ANIL MUNKAR
(Commanding Good and Forbidding Evil)
ALMIGHTY ALLAH says in the Holy Quran, "There should be a group among you who should invite and command men to Goodness and prohabit and forbid them from Evil. These are the people who will attain prosperity". (Surah Ale Imran).
Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has also said, "If any one of you sees any evil, he should check it by hand (force) if he is capable, or forbid it through words of mouth and if he cannot do so, he should regard it as evil in his heart, and this is the last grade of Eiman". He has also said, "I swear in the Name of One in Whose Hand is my life, either you (momins) shall command Good and forbid Evil or Allah's Wrath will descend upon you, and if you will then pray (for Mercy), your prayer shall not be answered (and accepted)".
He has also said that in a community where evil doing is rampant and the people, in spite of being capable to check it and yet do not do so, it is likely that Allah will soon send upon them the painful punishment. He further said, "Allah Shall not punish the entire community on account of the few evil doers among them, but when evil (and corruption) becomes common and the people, in spite of being capable, fail to check (and suppress) the evil then the entire will suffer punishment from Almighty Allah".
He has also said, "The best Jihad is to tell the Truth (about tyranny and corruption) in the presence (on the mouth) of the tyrant (kind, head of the government)".
PROBLEM:- If a man intends doing an evil but checks himself and refrains from committing it, there is no sin against him, on the contrary, he shall be rewarded for his having shunned the evil.
And if the man is determined to commit a sin and somehow does commit it, then for his determination he will have to suffer.
PROBLEM:- When someone seen doing single act, he should be persuaded politely to refrain from it, if this is not enough, he should rebuked and reprimanded without resorting to abusing and filthy language. Finally mild preventive force without causing physical hurt may be used and his object of evil should be snatched from him.
PROBLEM:- There are possibilities in the way of "Amr bil Maruf" (commanding Good and "Nihi anil Munkar" (Forbidding Evil) and these should be carefully sorted before taking any action in this behalf.
(1) When it is definite that the people concerned will listen to persuasion and regain from continuing the evil then `Amr bil Maruf' is obligatory and there should be no negligence in this regard.
(2) If it is feared that evil doers will not listen to the advice and instead, will react by offensive criticism and devour abusing then it is blissful not to proceed further
(3) If there is danger of counter reaction namely abuse from abuse, physical attack leading to general disorder, then it is preferable not to invite trouble.
(4) If it is known that in case they resort to physical violence but this man will hold patience and tolerance in reply to their aggressive behaviour and continue his mission till they relent and repent and finally give up the evil. Then this man of strong faith and conviction shall be regarded and rewarded as a MUJAHID.
(5) When it felt that even/though they will not accept the invitation to shun the evil, but they will also not resort to physical violence nor even abuse, then it is open to the man to do what he deems fit. But preferable it is to tell the people again and again to refrain from the evil and concentrate on doing good.
PROBLEM:- If it is apprehended that the evil doers will ultimately kill the caller to the Goodness who sticks to his Mission in face of grave dangers which unfortunately proved to be true, then the man will not be blamed, because what he did was in the way of Allah and not for his personal interest. He will be acclaimed as `Shaheed' and rewarded as such in this world as well as in the Hereafter.
KNOWLEDGE - LEARNING AND TEACHING
By the word knowledge or "Ilm" is not the sort of education which man has introduced in fields of his experience and intellectual pursuit. The word knowledge in this context is equated with the most common terminology "science" or sciences under various exclusive and specialized branches. There too are the brain work of human knowledge and experience though these sciences are also based on natural phenomenal working in the scheme of the Universe. But since the depth and insight of human Vision and Experience are limited and confined with the working or behaviour of human intellect they are, by and large, purely mundane or transient subject to development and decay, they cannot be relied upon for the "Eternal" Benefit of mankind which may endure in the pursuit of Eternal Peace and tranquility both in this world and the "One To Follow" the Hereafter.
In the latter group of knowledge with which we are concerned is the exposition of Divine secrets which we cannot achieve otherwise than the Holy Quran and the sunnah or the Ahadees of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam). On this Divine ordained knowledge depends the success and Prosperity in the world as the Deliverance in the Hereafter. The Holy Quran has divided the human species into two branches, namely (1) those who know and (2) those who do not know. It is said,
(O Prophet! are those who have knowledge and those who have no knowledge equal? Surely those learn and remember who are men of wisdom. Many qualities and attributes of Ilm and knowledge have also been mentioned in may Ahadees of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam). Some of these Ahadees are presented below,
Whom so ever Almighty Allah wishes prosperity and success, He bestows Understanding (and comprehension) of Deen on him, I distribute (and award) what Allah grants (among the chosen member of mankind).
He said, "The superior of a man with knowledge over a devotee in worship is like the superiority which I possess over you (people)."
He said, "Allah and His Angels and all creatures inhabiting the heavens and the earth (The Universe), even an ant in her clay hole and the fish (in the expose of sea water) pray for the prosperity (in all respects) of those who impart useful knowledge to people."
He said, "A learned scholar of Deen possesses grater power than what one thousand (formal) worshipers exert on the devil (Satan)."
He said, "A acquisition of knowledge is binding upon every muslim man and woman."
He said, "One who keeps (impart) knowledge to a worthless fellow is like the man who adorn a swine with a garland knitted jewels and pearls".
He said, "One who leaves home and goes in search of knowledge is in the Path of Allah till he returns home."
Hazrat Ibn Abbas (may Allah be pleased with him) has said, "To receive or impart knowledge (even) for an hour at night is far more blissful than doing so for the whole night."
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said, "The Ins (used by) of a learned scholar shall be weighed with the blood of a martyrs and will have dominance over it."
The similitude of the learned scholars (of Deen) is that of the stars in the sky which guided the wayfarers in the land (dark forests etc) and in the vast expanse of the oceans (where the directions are very difficult to determine without the aid of scientific appliances).
He said, “One who seeks knowledge and gets it; he is twice blessed compared to the man who does not succeed in acquiring the desired knowledge and even then he is rewarded with one award for his endeavours.
PROBLEM:- A young man with knowledge has preponderance over an aged but illiterate man and as such he should not be given less respect and recognition than that given to illiterate old man, "The right of a learned man over his uneducated compatriot is the same as a teacher over his student(s). If the learned man leaves his seat temporarily the uneducated man has no right to occupy his seat (whatever his position otherwise in the society).
PROBLEM:- The search and acquisition of knowledge with sincere and honest intentions is better than every kind of good deed, because the blessings of the knowledge benefit all and sundry, whereas the benefits of good deeds are restricted the man concerned only.
PROBLEM:- The teacher and the taught (student) should pay due regard to things used on acquiring knowledge, specially books manuscripts, monogram etc. Books should not be kept on the ground (earth) nor should they carried to places of answering calls of nature (lavatory, w.e. etc). Books should be handled with cleaned washed hands, preferably after coming out from private places.
PROBLEM:- Due respects should be paid to the teacher. If anything wrongs to notice it should not be broadcast, that would lower the value of the teacher. To err is human and everyone is liable to commit mistake some time or the other. This should be kept fresh in mind.
HALAL AND HARAM ANIMALS
It is difficult to describe the name and qualities of the animals which are halal or haram as a class or category or in terms of their habitat and habits. However some specific qualities or nature can be stated here on account of which the defaults can be determined.
PROBLEM:- Animals with sharp nail like teeth with which they catch or kill their prey are as a rule haram, for example, tiger, lion, jackal, fox, dog, , etc. However camel who has also teeth of this type is not haram because it does not hunt any animal (strangely camel can be described as a grazing animal!).
PROBLEM:- Birds which hunt their prey with sharp paws are also haram, for example hawk, eagle, vultures kite, etc. Animals living underneath clay/earth or in crevices are also haram, eg. rat, lizard, chameleon, snake, scorpion, crocodile, etc. Insect like lice, bug, fly, frog.
PROBLEM:- Domestic donkey and mule are haram wild donkey, is halal. About horse opinions differ. Some regard horse as an appliance of war/fight in jihad and opine that its race should not be subject to extinction. However, we read in Islamic history that Arabs often kill and roast their pet horse to feed emergency guests of caulk in their society.
PROBLEM:- Cow, buffalo sheep, goat, deer, antelope, stag, and rabbit are halal.
PROBLEM:- Partridge, quail, hen, pigeon, magpie, dove, ducks of all varieties, crane, etc are halal.
PROBLEM:- Tortoise (land or water) crow are haram
PROBLEM:- Among the sea creatures only fish is halal, but the fish which dies in the water and turns the other way is haram. Locust is also halal. Fish and locust without slaughtering are halal. There is a Hadees saying two dead corpse are halal namely fish and locust.
PROBLEM:- Fish dying on account of hot or cold water, in the net, contaminated water, kept in the ditch or narrow earthen pot (suffocation), in all these conditions which cause death, the fishes are halal.
PROBLEM:- About shrimp or prawn it is not clear whether it is halal or haram, some do not regard it is a variety of fish. There fore they prefer to avoid it.
PROBLEM:- Small fishes when fried or roasted without slitting the stomach are halal.
PROBLEM:- Cow, hen if it starts eating rotten bad smell in stuff which get into their stomach with the result that they emit bad smell should be tied down and kept away from eating rotten stinking stuff for some days and when they become free from bad smell, they can be eaten.
PROBLEM:- An un-castrated goat also smell stink because it drink urine. Its flesh also stinks and should therefore be not eaten. Usually these stinking goats are employed to copulate with she goat and produce your ones.
PROBLEM:- While being slaughtered if the animal runs away gets drowned and dies or dies in that condition for some other reason, it is halal as the cause of death is slaughtering and not drowning or falling.
PROBLEM:- A piece of flesh cut off from the body of the animal for example the fat from the chakki of lamb or lump of a camel is haram by itself. However if the animal is slaughtered then the animal as well as its piece of flesh both are halal.
PROBLEM:- When an arrow is hosted at an animal and a piece of flesh flies off its, then if the animal survives in spite of piece of flesh torn of its body, then it is haram. If the head falls off and the animal is slaughtered, then the animal as also its head can be eaten as halal.
PROBLEM:- IF a piece of cut off from the fish, this piece is halal and if the fish dies in the water on account of this slicing off its body, the fish is also halal.
PROBLEM:- The animal of which the flesh is not eaten, if it be slaughtered according to shariat rites, then its flesh fat and skin get purified except the swine whose every part is un unclean (najis). If the fat etc of such animal is intended to be used externally, then it is better to slaughter the animal because in that condition its use will not render the clothes etc as dirty or impure.
RACING AND OTHER FESTIVAL ACTIVITIES
PROBLEM:- On the occasions of Eids, wedding ceremonies and other festivals, playing on (duffs) tambourines is permissible, provided the instrument is off simple make, without any additional ornaments which produce additional musical sounds of lyrical notes.
PROBLEM:- Blowing bytes to awaken the people during Ramzan nights or as an alarm to warn and inform general public on the arrival of any dignitary or occasions is also permissible, on this analogy the sounding of sirens (by the government) and trumpets on such like moments is also valid because this is not associated with any extravaganza display of riches or uncontrolled loud tonal music etc. The sounding of buzzers in big workshops and factories to inform the people of the beginning lunch interval or closure of working hours is also permissible, as it meant for the convenience of the worker and people at large.
PROBLEM:- Playing dice games such as chess, chaser and gajicah (local names of games) played by men in paris on the boards / thick painted clothes with dice or dots and other games are included in mirthful preoccupation and as such are forbidden. According to Hadees Sharif only three kinds of playful activities. (1) With one's wife (2) Horse-riding and (3) Archery.
PROBLEM:- Dancing, clapping, guitar (also sitar) harmonium, drum and musical instrument are forbidden to be played.
PROBLEM:- Nowadays mehfils of Qawwali are held in which modern musical instruments are played along with the singing of songs, solo or in chorus. If these sittings are kept within reasonable limits without undue liberty of playing music with instrument, then there can be no objection to it. But when the audience willfully and with intentions of pure sentimental enjoyment indulge in clapping, singing and dancing in chorus and in company, then the very purpose and sanctity of these soul purifying and emotion, inspiring function/mehfils are killed and the occasions become sources of Displeasure of Allah and defiance of the commandment enunciated in the Ahadees of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam). These to unbridled activities by unscrupulous people are what they call as HAAL (Ecstasy). This is a pure misnomer; as such a thing is never permitted in the commands of Shariat. No doubt in spiritual mehfils at times genuine ecstatic turned over bearing spiritual demonstration do take place in which high grade spiritual- leaders to driven to a state of self unconsciousness and in those entranced moment they stand up and engage themselves in slow rhythmic movements of their footsteps accompanied by swaying of their body or circling round endlessly, unless they themselves stop it too lie in a state of semi-consciousness. This happens when some poetic lines sung the Qawwali touch their subline spiritual chords and they are spiritually inspired and uplifted resulting in their aforesaid ecstatic semi-conscious behaviour which throws it own spiritual charms on the spell hound listener and spectators. Obviously there is a world of different between the two sets of demonstration by genuinely inspired spiritual leaders and those pseudo "Hall" ( ) players whose simple aim is to defame and discredit these spiritual gatherings and denounce the spiritual leaders.
PROBLEM:- To rear and trained pigeons is also becoming wide spread among the group of idlers and wasters of money in this gainless practice. It does no good to the pigeons either, on the contrary it is binding the free fliers in the serve atmospheres of the sky. Moreover the trainer and his accomplices climb the roofs or the house tops to train and supervise the movement of these bonded labouring pigeons ! This causes resentment among the veil observing families living around. Their privacy is disturbed as the roof climbers do not restrict themselves in pigeon fly, but among them so unscrupulous even do not feel ashamed in peeping and prying in to house inmates who are disturbed in their movement even within the four walls of their own houses and tenements!
PROBLEM:- Similarly staging cock fights, bull fights, buffalo fights are also forbidden. To witness and to participate in these animal fights which result invariably in bleedings and at time deaths of the poors, all are haram. Gambling and waging bets on these fights are among the major sins which the people concerned must give up forthwith and seek forgiveness from Almighty Allah.
PROBLEM:- Wrestling bouts if one participates in them with the healthy inventive of developing muscular and physical vitality are not forbidden. If the intentions of taking part in wrestling are widened to serve the cause of Islam and to take part in Islamic Crusades (Jihad) against the enemies of Islam and Musalman, these wrestlings shall become the source of Divine blessing which will bring fortunes in the mundane as well as in the spiritual world. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) also took part in wrestling. Once a non believer wrestler `RUKANA' by name challenged him that if the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) defeated him, he will embrace Islam where upon the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) threw him three times on the floor and Rukana accepted Islam.
PROBLEM:- Doll making and doll playing among the girls are permissible. Ummul Mumineen Hazrat Ayesha (May Allah be pleased with her) often took part in playing with dolls with the girls though not in the presence of but within the knowledge of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) and he never objected to it.
PROBLEM:- Competition or match (MUSABAQAT) to prove one's excellence and efficiency in any healthy pursuit is permissible. The competitions which are approved from the Shariat point of view should be such as will intimately encourage participations in the crusades or Jihad against the enemies of Islam. The most popular and useful in this respect are the competitions in horse and camel racing, archery, aiming at the target with bullets in any weapon swordsmanship running in specified distances as a competition. Prizes in cash or kind (such as in the modern age awarding cups, shields, trophies etc by way of encouragement.
The idea behind all these competitions should be in addition to building one's own standard its physical fitness and winning awards, the promotion of the cause of Islam and the betterment of humanity at large, luxuries and indulgence in immoral activities which we witness in almost all the social and cultural activities of the modern world are never approved and admired in Islam.
PROBLEM:- The prize or whatever is announced as a reward for the winner in any competition (or match) is his halal and pure due and must be given to him, but there is no legal right over it and the winner cannot claim it in any court of law. Nowadays the fields and number of competitions have increased beyond count. But the fundamental principle under each and every competition should be healthy endeavour to secure excellence and superiority of one competitor over the over or of one team against the other team in a collective manner. Whatever is held good and admirable for an individual is also good and admirable for the team or the combined group of competitors. The aim and object in every competition should be healthy and moral rivalry between the participants in the game or sport. Open brazen display of immorality and ethical in decency should be avoided and kept at bay in any competition whatever its nature, physical, cultural, intellectual, educational and social reform etc.
CURE AND OMEN INCLUDING SPELL, ENCHANTMENT
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said that disease and cure both are from Allah. He has provided medicine for every disease, but haram means of treatment or cure must be avoided. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has also advised not to force or compel the patient to take the medicine as Allah feeds (provides cure for) the patient. He has also said that when the patient expresses desires for something (to eat) it should be given to him; however, the nature of the desire should be kept in view. If the desire is genuine then only it should be fulfilled. The patient should refrain from demanding and eating anything which under medical opinion are not useful during sickness. This point has been illustrated by the following Hadees. Hazrat Umme Munzir has said that one day the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) came to my home along with Hazrat Ali (May Allah brighten his visage) who was feeling weakness on account of his recent illness. In the courtyard of the house, bunches of dates were hanging. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) took and ate few dates from the bunch. Hazrat Ali also desired to eat them, but the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) checked him and said You are (suffering from) weak (ness). Later Umme Munzir brought the food cooked with barley and sugar beet. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) said to Hazrat Ali to eat of it, it is useful for you.
From this Hadees it is clear that a patient should be given the food which is good for him and not all that he desires. Some Ahadees of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam),
"Incantation (jhar phoonk) is nothing but it is better than evil eye (nazar-e-bad) and stinging of poisonous insect.
The evil eye should be cured through incantation. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said jhar phoonk (incantation) can be used (as or cure) if it is free from shirk (associating any deity or power with Allah).
He has said contagion is nothing nor is there any disease contagious by itself. Similarly bed-omen and tamah are also nothing nor does the month of safar contain ill effects. Run (keep off) from the leper as you run from the lion (out of fear).
It is reported that once a Bedouin came to the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) and asked, How is it O Prophet of Allah! that or camel in the desert remains as clear and tidy as a dear, but a camel suffering from scabies (itch) it make the neat camel also scabies (or taken by itching). The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) asked the Bedouin as to who struck the diseased camel as such. The idea is that as the first camel was overtaken by the disease, was the other camel offer (due to contamination. The disease in itself is not contagious but the affected person (patient) is. Similarly the advice for keeping off the leper is to remove the cause of contagion. If some other gets the disease he will blame other diseased person, whereas the fact that it is the disease that strikes the person He has said there is nothing like bad omen, whereas Omen is a good thing. On being asked what is omen, he said, (By omen is meant) the auspicious (blissful) words which a person hears while going anywhere or beginning a new work. This is known as Ful-eHasan (good Omen).
He has said; To take omen from bird is shirk. (He repeated these words thrice) whosoever is from amongst us, he must rely upon Allah and on to his job (err and omission).
He said, Omen is a good thing and he should discard any (and every) thing of omen. He must continue going on his mission even if a bad omen comes in his way. Whenever he comes across a thing which is undesirable, he should come back but proceed on his mission. On confronting an evil omen, he should recite,
(O Allah! none brings good things but You i.e. with Your (permission-power) and none removes evil but You i.e. with Your permission. There is nothing to encompass and there is no Power except Almighty Allah.)
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said, Plague is a sign of Allah’s punishment, with which Allah inflicts some of His servants. When you hear about plague at any place and when you go there where the plague is, do not run away from there.
He also said, Plague is a calamity, ALLAH descends it on whosoever desires ALLAH has made plague a source of Blessing for the Believers. The place where plague has broken out, if a person (believer!) stay there with patience and forbearance and fortitudes with the hope of Mercy from Allah believing and having full Faith that whatever Allah has written will happen for him is the reward of a Martyr (Shaheed).
PROBLEM:- Taking medicine for cure of the disease is necessary and permissible, with a belief that ALLAH will grant him recovery (and not the medicine). But if he thinks that the medicine will cure him, then this unjust (and sign of weakness of Faith).
PROBLEM:- To use any part (organ) of human body by way of medicine is haram. Dry bones without any tinge of dampness of slaughtered animals can be sued as medicine, but every part of the swine including its bones and hair is absolutely haram even for medicine. If the bones of any animal are to be sued as unedible medicine, then the animal should be a halal one. The bones of a dead animal cannot be used as medicine.
PROBLEM:- The use of haram things or medicines is haram. According to Hadees there is no cure which endowed by Allah in things which are haram. Some books on medicine contain statements regarding the qualities of things of cure for certain diseases. If it is confirmed from such books that if some things which are known as medicine. However even in these things it is to be kept in mind that the cure (shifa) is not in that thing itself but is in the use in certain given circumstances, which may or may not prove effective. This bears analogy with haram things which are permitted to be used to save the life of a dying man. Foreign medicines which contain alcohol (liquour) should never be used.
PROBLEM:- If a man dies for not using any medicine cannot be regarded a sinner. This means that seeking treatment through medicine is not obligatory. However in case of extreme hunger and thirst when food and drink is available, if a man dies without using them he will be considered sinner.
PROBLEM:- Use of liquor (alcohol) even for external or oral treatment is forbidden e.g. for treating a wound on which liquor applied, or use of wine (brandy etc) for providing relief to infect and small children is also forbidden and the person using liquor in this way will be taken as sinner.
PROBLEM:- Enema can be given as a medicine provided the compound of medicines or the medicine itself does not contain anything haram, such as liquor (wine, alcohol).
PROBLEM:- Forced abortion is absolutely forbidden except in extreme circumstances in which the life of the expectant mother or its child or both are in grave danger. Even otherwise abortion of a child with less than one hundreds and twenty day's pregnancy is not permissible.
GOOD MORAL CONDUCT
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said, "Nothing better has been endowed to mankind than good moral character, and the man most perfect in Eimaan is one who bears excellent moral character, and good among you are those whose conduct is good". He has also said, " I have been sent (as a Prophet) to raise moral conduct to perfection (which means achieving accomplishment in moral conduct is the Mission of the Apostle of Allah).
PROBLEM:- It is reported in the Hadees, suppresses one who in anger despite having power to express it on his opponent, on the Day of Judgement will call him in form of all the people and tell him to go in any group of Paradise Hoors (and select the Paradise Virgin as a reward for suppressing his anger). In another Hadees it is said, “Allah is Merciful and kind and loves kindness and affection. He lays stress on kindness and not on severity and harshness.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said, any one who is denied the traits of leniency and tolerance is denied of the virtue of Goodness.
He has also said, Shyness or (a virtue) consists in Eiman and Eiman is in the Paradise and talking absurd is oppression (and injustice) the abode of this is in hell.
He also said, Eimaan and shyness are twins, when one is removed the other too disappears. It is reported one man telling about shyness (haya) and reprimanding him why he was so much observing Haya. On hearing this the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) commanded to leave him alone (and not give him any advice), Haya (shyness as virtue) is in Paradise.
ADOPTING COMPANY OF THE GOOD PEOPLE AND AVOIDING EVIL DOERS
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said `Adopt company of none but of men of Eiman'. He also said, `Sit among the elders and learn things from the religious scholars (Ulema). The good friend is one who reminds remembrance of Allah when you forget and helps you when remember Him. The good companion is one whose visage revives you remembrance of Allah and his talks encourage you for doing good and his activities remind you of the Day of Judgment. He said, `The example of a good and bad companion is a kin to a musk seller and the furnace bllower respectively. The former either will you something or the good smell will reach you (in his presence), while the latter will either burn your clothes or the bad smell of the smoke will cause you extreme trouble.'
He also said, `Have no company with the person who does not recognize your worth, at least as much as you have regard for him, who expects fulfillment of his rights from you while he ignores his duty towards you.
Hazrat Umar (May Allah be pleased with him) has said, `do not indulge in things which are of no benefit to you, Keep off from your enemy and keep a distance from the friend who is also an ameen (trustee, keeper of things as a trust, amanat) no one can equal as ameen, who fears Allah most. Do not keep company with an unchaste and evil doer having no regard for moral virtues, he will teach you his own evil doing and moral laxity, do not open your secrets before him, and consult your affairs only with those (trust worthy people) who fear Allah.
Hazrat Ali (May Allah brighten his visage) has said, `do not keep company with an evil charactered man (Fajir), he will try to induce you (as something bright) with his behaviour and would very much like to soil You with his doings and present his worst deeds as best ones. His visits to you and to your kins is a matter of shame and grave fault. Also no friendship with fool and crazy, he will cause you trouble and will not bring any benefit to you even if he tries to do so, his silence is better than speech, and distance better than nearness, death better than life, also do not keep company with liars, it will not benefit you, he will carry your secrets to others and bring those of others to you. If you tell the truth he will stick to falsehood.
FRIENDSHIP AND ENMITY FOR THE SAKE OF ALLAH
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said that in respect of Eiman the strongest Bond with Allah is Friendship with Him, and the emotional links of love and Enmity should be with Allah. One day the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) asked his companion if they knew what deed is most appreciated by Allah. Someone said, Namaz (prayers) Fasting and Zakat and some others companion said, `JIhad' (crusade in the way of Allah). The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) replied the best deed for the Pleasure of Allah is to entertain Friendship and Enmity for the sake of Allah. He said that when someone loved someone else for the sake of Allah, he upheld and elevated the Honour and dignity of Allah. He also said "Persons who express love for Allah shall be honoured by having been seated in the Chairs of Ruby round about the Arsh."
He also said, Allah says Those who love one another for My sake and Sit together, meet one another and spend money (for My sake) On Me their Love has become due." One man said, O Prophet of Allah! What about the person who loves certain community but has not neither met them, nor rendered deeds as noble as their? The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) replied, "Man's destiny is linked with those whom he loves."
For this Hadees it is evident that the company of noble makes a man noble and his destiny shall be like and with them. Likewise the company of evil doers will in still evil in his thoughts and behaviour and his destiny will be like theirs.
One day a companion enquired from the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) as to when the Day of Judgment will occur. He asked the companion, "What preparations have you made for that Day?" The companion meekly and respectfully replied, "None! O Prophet of Allah! I only know that I Love Allah and His Prophet. Thereupon the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) affectionately reassured him that the ultimate destiny of his will be with those whom he loved. Hazrat who narrated the episode said that the happiness and glad things brought to him (and the Musalman) was the greatest after the acceptance of Islam.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) also said, `Man remains in the Deen of the person with who he has befriended. It must therefore be observed what kind of man is whom he makes his friend."
He further said, ` Once Allah sent a revelation (Wahi) to an Apostle asking him to tell the Devotee of his community that his real comfort and solace of person lay in the piety and the un-involvement in the mundane (worldly) affairs, and his honour is through the constancy of his regard towards Allah, the Lord, Creator. He was asked if he had fulfilled his obligation "by his deeds," the man would ask, “What deed, my Lord?" The Divine reply will be “was your friendship and Enmity with any one for My sake in the world?"
He also said that when a man desires to make friendship with any one, he should first ask his and his father's name and the tribe (community or fraternity) he belongs. This will make the friendship stronger and more enduring. He has also said that, If a person Loves someone the latter should be informed of this. He further to keep the friendship up to a reasonable limit, because it is not improbable that some day he might turn into an enemy. Similarly the enmity should also limited, it is quite possible that some day he may become his friend.
Telling Lie is such a despicable habit that it is universally cursed and there is not a single religion in the world, past and present which has not condemned lie or falsehood. Islam has warned severally against telling lie and many verses of the Holy Quran have also denounced and cursed this evil of human character. There is clear condemnation, "Curse of Allah on the falsehood mongers and liars. Many Hadees also contain strictures and condemnation upon the liars, besides denouncing falsehood as a human trait. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said, "When a person tells lie, the angels go a mile away on account of its bad smell." He has also said, "A momin is not completer in Eimaan unless he gives up telling lie even in frivolous joke and gossips, and gives quarreling even thought he may be right (and might win in the end).
He also said, "A man speaks in a light hearted manner merely to please the people and make them laugh and he does not realize that by doing that he is falling so deep in the hell that the measure of depth is more than the distance between the earth and the sky. And the faltering that occurs through the slip of the tongue is far more greater than that occurs through false steps. Hazrat Abdullah bin Aamir narrated that one day the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) had come to visit our family. My mother called me indicating that she would give me something. The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) asked what she wanted to give. She replied I will give him dates. The Holy Prophet ((SallAllaahu alayHi wa AaliHii Wasallam) said if you did not give him anything a lie would have been recorded against your name.
He has also said, Falsehood blackens the face of the liar and back biting is the punishment of the grave.
PROBLEM:- On three occasions telling a lie is permitted and there is no punishment for this, (1) in the midst of fight because to deceive the enemy in the war is permissible. Similarly when fearing oppression at the hands of a tyrant a lie may be told to ward off the cruelty. (2) To effect peace between two fighting Muslims if a lie can patch up the difference it can be used.(3) To please the wife a lie may be used as a measure of appeasement.
PROBLEM:- Tauria, we describe it as a conversational device whereby we use a word or phrase not exactly in the literal sense or dictionary meaning but something opposite or implied. This is with view to avoid any untoward or unwanted situation which the ordinary meaning of to spoken word would have created. This is permissible but only in rare occasions, because unless the real intentions are made clear, the wrong and offended sense would have continued to embarrass the situation. Tauria is very near to telling a lie unless it is intended to avert a difficult situation.
PROBLEM:- If the desired aim can be secured by telling the truth as well as a lie, it is better to tell the truth and avoid the lie, which (lie) in itself is haram. however in certain cases telling lie is permissible rather morally necessary. For example if a tyrant is determined to kill an innocent person purely for personal unjustifiable reason. If he takes refuge in some body's house which no one except the house owner knows. If the tyrant or any one on his behalf wants to know the whereabouts of the wanted man. The house owner can safely plead ignorance and thus save the life of the innocent man. The example can be multiple, but the intentions behind each "false he" should be of some benefit (lawful and valid).
PROBLEM:- Someone commits an indecent and immoral deed which none but he knows. Now if someone asks about it, he can deny because if he discloses the fact this will be another guilt, especially the inquirer has no authority to do anything with the moral guide in question. Similarly, the secret of one muslim brother must not be told to unconcerned persons.
PROBLEM:- If telling the truth leads to disturbance or violence, then it is permissible to tell the lie because peace and tranquility is more precious than to disturb it merely for the sake of an ordinary truth. If by telling the lie disturbance or violence is likely to erupt then the lie is absolutely haram. In case of doubt between truth and falsehood, the truth may be told if it will bring good, otherwise silence is preferable.
PROBLEM:- Usual exaggeration is friendly conversation cannot be taken as lie. For example to say "I have thousand or hundreds of time not to do such and such a thing but you did not listen." Here the number simply signifies plurality of time, but not actual counting thereof.
PROBLEM:- Telling the implied truth for the sake of pun or fun in a manner which is opposite the truth is also permissible. For example No old woman shall go in the Paradise ( because there is no sense of old age in the Paradise where everyone shall eternally young)."
CHECKING THE TONGUE FROM AND DESISTING FROM ABUSING AND BACK BITING ETC.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said that the best thing which will enable Men to enter the paradise is TAQWA (fear of Allah and excellence of moral character), and the worst thing which plunge men in the hell are two things having cavity namely the mouth and the shame of the woman.
Some more sacred saying of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) are summarized below,
He said, "One who keep silence (as moral behaviour) attains deliverance."
The good of man lies in discarding thing which is of no use, restraining tongue, heart and other organs from ungainly activities.
Hazrat Abu Zar Ghafari says, I begged the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) to advise me of something useful. He said, I advise you to adopt TAQWA, It will set right affair of yours. (Note: Here follows a series of Questions and answers that took place between the Companion Hazrat Abu Zar Ghafari and the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam). After every answer given to him a Hazrat Ghafari begged one more advice. The answer given by the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) contain the following points of advice in that order.
"Make binding upon yourself the Recitation of the Holy Quran and the Remembrance of Allah. This will cause you remembrance in the heavens and there shall be Nur (Divine light) for you on the earth."
"Keeping quiet most of the time should be made binding on yourself, this will ward off Satan and you will get support / assistance in your religious activities."
"Avoid laughing too much this causes death of the heart and removes the nur of the visage."
"Speak the Truth even though it may be better."
"Do not fear the man who talks ills of Allah."
"The thing which should keep you away from people should be in your own knowledge. In other word your weaknesses and defects should be clear to you so that you may ward them off and then you shall not spy into other men's weaknesses."
"Do not call bad names and abuse the air (wind). When you find it unpleasant, seek Good form Allah as He has endowed it with and seek refuge of Allah from the Evil it carries by the command of Allah."
It is reported that once a rider cursed the animal of his riding. The Prophet of Allah, on hearing this, rebuked the man and ordered him to alight, from the man as he will not like the accursed animal accompany the travelers. He also forbade cursing one's children and upon once your own self, lest it be the hour of the acceptance of the prayer.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said one who blames and charges of moral indecency and profligacy and these accusations are not in the man concerned then all these charges and their consequences will recoil upon the accuser.
He also said, If two men abuse one another, then consequences and requitals of all the abuses exchanged in between them will lie upon the person who started abusing first so long the offended person does not exceed the limit of abuses hurled against him. He further said, "Says Almighty Allah the son of Adam (man) causes Me injury he abuses the Time (Dahr or Zamana). I am The Dahr All affairs are in MY HAND, I cause alternation in Day and Night". In other words ill of Time and abusing it, amounts to criticize Almighty Allah and all that happens and occurs in the world is at the command of Almighty Allah.
He said. When a man says all men have perished then the man who suffers most is the men himself who says so. The man who regards all others as deserving of it, as he is himself the greatest sinner.
He also said, The worst of all men you will find on the Day of Judgment is the man who is TWO FACES, (indulging in duplicity) a hypocrite, changing stand and stance every now and then or saying opposite things at one and at the sometime.
Hazrat Huzaifa says he heard the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) say the backbiter shall not be admitted in the Paradise.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has said, The virtuous servants of Allah are those who very sight (appearance) reminds of Allah the Almighty, and the evil doers of His servants are those who indulge in back biting, cause separation among friends and implicate innocent people in crimes which they have not committed.
He said (speaking to companions) Do you know what is back biting? (after a pause he said) Back biting is (the evil) that you say in his absence about a brother of yours if who he takes ill when it comes to his knowledge. Someone asked suppose the evil is present in the man. He said This is what is meant by back biting (telling things in absent) and if you speak of a thing which is not present in him, then it is (bohtan) false accusation or false imputation.
Ummul Momineen Hazrat Ayesha (May Allah be pleased with her) says, it is enough for Ummul Momineen Hazrat Safiah (May Allah be pleased with her) that she is so and so (the idea was that she short statured!) there upon the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) said to Hazrat Ayesha 'You have said such a thing that if it is dropped into an ocean, it (the said word) will dominate over (engulf) the ocean. To utter about the natural thing (in absence) which is not liked by the other person is what the Quran says as Bohtan (insinuated utterance), when there is no occasion to do so.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has siad. Ghibat (false accusation) is worse than adultery (fornication). The companions asked why it is so. He who commits adultery later seeks and receives forgiveness from Allah, but there is no forgiveness for Ghibat (False accusation) unless the person concerned also forgives the accuser.
He has also said, If a man secures food by insinuating against his Muslim brother, Allah will force that much amount from the Hell. The some things as said about the clothing received for ghibat in the world and the clothing forced on the accuser on the Day of Judgment.
The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) has severely reprimanded and warned the accusation mongers in these shocking words O You people who profess Eimaan Islam by tongue and Eiman has not entered you, hearts do not indulge in false accusation (Ghibat) of Muslims and don't try into their private personal affairs of (innocent) Muslim, Allah will also their private affairs pried onto and whosoever affairs are thus pried into by Allah. He inflict utter disgrace on him, even if he (hiding) in his own home.
He has also said In the Night of Ascension I passed by the people whose nails sure of copper with which they scratched their mouths and chests. On enquiry, Angel Jibrail said, these are the people who ate the human flesh and used to dishonour them.
The Holy Prophet ((SallAllaahu alayHi wa AaliHii Wasallam) has said that, at places where the honour of Muslim is enraged and polluted. If anyone did not help the Muslim victim but continued watching the incident and failed to check this disgrace, then Allah also will not help him at the place where he would desire to be helped. And the man who helps the Muslim brother at the place where he is being dishonoured Allah will help him at the place of his choice when he needs Divine.
He said, A Momin is the mirror of another Momin and the Momin is the brother of another Momin, he should try to save the things of his brother (Momin) form being destroyed and render him help in his absence. He said, If a man sees a thing which should ordinarily be kept hidden and he hides it, it is as if he brought a dead man to life.
He said, If a man kills a man on account of the crime or misdeed for which he has already sought forgiveness from Allah, then the killer would himself die after being involved in that very misdeed or crime.
He further said, Do not express joy over the calamity or misfortune of another man. Otherwise Allah will show mercy on him and involve you in that calamity.
PROBLEM:- Ghibat (back biting) means to speak certain weakness of a man with intentions to malign him which he does not like to be told. And if the weakness or defect is not found in the man, then it is Bohtan (false accusation). The Holy Quran says
(Let none back bite the other. Will you like to eat the flesh of your dead brother? (No) you would fell contemptuous.)
The habit of backbiting has also been condemned in many Ahadees of the Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) which we have mentioned earlier.
PROBLEM:- A Musalman is seen offering prayer and keeping fasts regular, but at his hands and tongue other Muslim brothers are in trouble. To disclose and mention these troublesome feature to others will not be taken as Ghibat (back biting) as the intention behind this disclosure is warn other brothers to beware of this troublesome trails of that so called religious man. There is a saying in the Hadees, do you fear a wicked man? Speak out the harmful activities of such a man, so that people may protect themselves from his mischief.
PROBLEM:- If the case of the aforesaid men is brought to the notice of the state authorities for taking necessary action against him it is justified and it will not be taken as back biting (Ghibat). On the contrary, it is necessary to check the mischievous activities of such a wicked man, so that people may be spared of their aftermath and the peace and tranquility of the state may also not be disturbed. Any advice if so called tolerance, by pseudo reformers or religionists must not be heeded.
PROBLEM:- Jurist Abul Lias has said 'Ghibat (back biting) is of four kinds,
(1) Kufr (denial of Allah and Islam). Suppose a man is openly committing ghibat and when he is asked to desist from this, he insists that he is doing the right thing. In other word he is showing a haram thing as halal which is Kufr.
(2) Hypocrisy. The man is criticizing and doing ghibat in front of the man whom he knows but does not name him, thus showing himself a virtuous man. This is Ghibat of Nifaq (hypocrisy).
(3) Sinful act when Ghibat is committed deliberately knowing that Ghibat is haram and yet he does not desist.
(4) Mubah permissible with good intentions of telling irreligious and misleading affairs of some precaution in the name of religion and reform. Though it is ghibat a sense, but with good and beneficial purposes it is permissible (Mubah) when no personal interest is involved.
PROBLEM:- Telling people about the open and deliberate misdeeds of a man is not Ghibat, but telling things of the same man which are not known as ghibat. There is a Hadees saying, One who removes the veil of shame from his face, to speak about him in his absence is NOT GHIBAT.
PROBLEM:- On seeking opinion about a man the latter weakness must not remain untold. It may be injurious to the opinion seeker. According to a hadees, the man from whom opinion is sought is Ameen (trust holder). His not disclosing the weakness of the concerned man is 'MISTRUST' (Khyanat).
PROBLEM:- Like committing Ghibat by tongue, it may also be committed through gestures by movements of head, hands, eyes and eye brows, other physical action indicating some else weakness or defects (especially natural one). In short Ghibat in any shape or form is ghibat. It is reported that once Hazrat Ayesha (May Allah be pleased with her) indicated by gestures about a woman who had just left, that she is short statured (not agreeably tall as a woman). The Holy Prophet (SallAllaahu alayHi wa AaliHii Wasallam) warned her that she committed Ghibat.
PROBLEM:- Imitating someone’s movements of natural or physical defects is a ghibat of a more sinister quality than telling by tongue.
PROBLEM:- Like the ghibat of a living man the ghibat of a deceased Muslim when the defects are not of a nature, the description of which is not ghibat. Likewise the ghibat of a Zimmi Kafir (under protection of Islamic state) is also not permissible because he enjoys the same rights as a Muslim. However telling the evils / misdeeds of a kafir in war (Harbi) is not ghibat.
PROBLEM:- Telling evils/misdeed on the face of the man concerned, though not ghibat in the literal sense, it is more dangerous than that because he might be enraged to retaliate and cause more harm than otherwise he should not have caused if his weakness was told in his absence. The philosophy behind checking ghibat is to prevent harm to the Muslims of the society, but telling defects on the face would almost certainly prove injurious because in the event of ghibat the news of his misdeed might or might not have reached him. This is surely an act of greater harm than in case of ghibat.
PROBLEM:- The defects which are generally narrated by way of ghibat are of various natures. Physically defects or deformities, for example, blindness, being one-eyed, lame, crippled, flat nosed etc.
So called or assumed drawbacks of profession, race, family lineage etc. this is very common in the sub-continent where high brow society people call names to the professions or avocations of people belonging to lower strata. A part from these established grounds of ghibats in our society there are various avenues of strictures, satire, taunts etc. relating to habits of walking and talking, dresses and other smaller but more common modes of behaviour and appearance. These are all forms of ghibats, these are more tragic because of the poor ordinary men and woman. Listening to ghibat is as sinful as it is telling ghibat. According to a hadees, anyone who protect the honour of another coming form ghibat, it is due to the Mercy and grace of Allah to protect him from the Fire of Hell.
PROBLEM:- The man against whom someone commits ghibat should be approached to seek his pardon by the man committing ghibat, if the former comes to know about the misconduct of the latter. That way alone he can be exonerated. If the victim of ghibat remains unaware, the man committing ghibat should at least express regret and repentance, which would be enough.
PROBLEM:- Seeking personal pardon also demand that this time of good qualities of the offended person should also be narrated on his face to assuage his feeling and neutralize the harm done to him. If still the man is not satisfied, then the man seeking pardon will be exonerated of his moral guild and there shall be no accountability for the some on the Day of Judgement.
PROBLEM:- According to Imam Ghizali if the victim of ghibat dies or disappears and there remains no chance of seeking pardon, then in order to reduce and offset the seriousness of his misconduct (ghibat) he should devote more time in doing deeds of goodness, remembrance of Allah and other acts of charity and benevolence so that his redeeming acts outweigh his misdeed on the Day of Judgment.
PROBLEM:- Praising someone on his face simply to please him or securing his own admiration is forbidden. Similarly praising a person in absention with intentions that when this praise would reach him he will be pleased is also equally forbidden. Exaggeration in praise is also not *allowed.
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