The fourth of the maladies of the heart is
to worry and become sad because of ill treatment by other people, such as their
unjust criticism or gossip. The third reason which causes “kufr al-juhudî”
is being ashamed of other people and also being in fear of other people
thinking that they will find you at fault and will gossip about you. This is
the exact reason why Abû Tâlib stayed as a disbeliever. Abû Tâlib was the
father of Hadrat Alî ‘radiy-Allâhu ’anh’ and the uncle of Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’. Abû Tâlib
knew that Rasûlullah was the Prophet. He did not join the ranks of Muslims because
he thought that people would blame him and talk ill of him. While Abû Tâlib was
in the stage of death, Rasûlullah ‘sall-Allâhu
’alaihi wa sal-lam’ visited him and said to him, “O my uncle! Please say
‘lâ ilâha illallah’ so that I may intercede for you!”He
replied, “O my brother’s son! I know you are telling the truth. But I don’t
want people to say that I became a Muslim because of the fear of death.” It is
written in Tafsîr Baydâwî that the fifty-sixth âyat of Sûra Qasas, which
purports, “It is true thou wilt not be able to guide every one, whom thou
lovest; ..,” (28-56) was revealed upon this incident. According to a
narration, the following event is reported to have taken place: The leaders of
the disbelievers of the Quraish clan came to Abû Tâlib and said to him, “You
are our leader! We obey your orders. But, we
are
afraid that after you pass away, the animosity between us and Muhammad will
continue. Tell him not to censure our religion.” Abû Tâlib sent for Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ and
related to him what they had said. And, upon understanding that Rasûlullah will not make peace with them, he said some
words which could be interpreted as he was ready to accept Islam, so Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ told him
that he should declare his belief. Abû Tâlib answered, “I would have loved to
make you happy by declaring my belief if I were not afraid of the people’s
gossip and ill talk.” As he was taking his last breaths, he said some words
which was very difficult to hear. In order to hear what he was saying, Abdullah
ibn Abbâs drew near him and said that he was declaring his belief. The issue of
his belief is among doubtful matters. According to “Ahl as-Sunnat scholars” he
did not believe. Imâm a’zam Abû Hanîfa ‘rahimahullâhu ta’âlâ’ said that Abû
Tâlib had passed away as a disbeliever. Hadrat Alî ‘radiy-Allâhu ta’âlâ ’anh’ came to Rasûlullah
‘sall-Allâhu ’alaihi wa sal-lam’ and said to him, “Your uncle who was in
the wrong path passed away!” Rasûlullah ‘sall-Allâhu
’alaihi wa sal-lam’ replied,
“Wash him, wrap him with special clothing ‘kafan’ and than bury
him! We will pray for him until we are prohibited to do so.” For a few days he did not go out of his house and prayed much for
him. When some of the Sahâba heard about this, they also started to pray for
their relatives who had passed away as disbelievers. Upon this the hundred and
thirteenth âyat-i-kerîma of Sûra Tawba descended, declaring, “Prophet and Believers should
not pray or ask forgiveness for disbelievers even though they may be their
relatives.” Rasûlullah
‘sall-Allâhu ’alaihi wa sallam’ states in a hadîth-i-sherîf: “On the day of
Judgement, Abû Tâlib will be the disbeliever whose punishment will be the
lightest. He will wear slippers made of fire and from their heat, his brain
will boil up.”
The
following reasoning is recommended as a medication against the fear of being
blamed and mocked: If their blames reflect the truth, they are showing me my
defects. I am resolved not to do these actions. In addition to the real solace
inherent in this reasoning, one should feel thankful to one’s criticizers. They
informed Hasan al-Basrî ‘rahimahullâhu ta’âlâ’ that someone was backbiting him.
He sent a plate full of sweets to his backbiter with the following message: “I
hear that you have
been giving me your thawâbs. So I am sending you these sweets to thank you!” They told Imâm a’zam Abû Hanîfa ‘rahimahullâhu ta’âlâ’ that someone was backbiting him. Imâm a’zam sent a bag of gold coins to the backbiter and said, “If he increases the thawâbs that he is giving us, we will likewise increase our gift of gold!” If ill talk is a lie and slander, it will harm the person who perpetrates it. A person who is slandered should think and comfort himself by saying to himself, “His thawâbs will be given to me and my sins will be given to him.” Slandering and carrying words between Muslims is worse than backbiting. [Please read the 2nd Volume, 123rd letter of the Maktûbât-i Ma’thûmiyya.]