Category Archives: Sins


Istighfaar is the act of seeking forgiveness from Allah. We are in the last ten days of the month of Ramadan. During these nights and specially the night of Laylat al-Qadr, it is recommended to make much Istighfaar. We are hereby sharing this anecdote of Imam Al-Hasan al-Basri (rahimahullah).

Ibn Sabeeh narrated: A man once came to Al-Hasan al-Basri and complained to him about his troubles. He said to him: “Seek Allah’s forgiveness [say Astaghfirullah].”

Then another person came to him complaining of poverty. He said to him: “Seek Allah’s forgiveness.”
Then another person came to him and asked him to make Du’a to Allah to grant him a child. He replied: “Seek Allah’s forgiveness.”

After that another person came complaining to him about the dryness of the plants of his garden. He said to him:“Seek Allah’s forgiveness.”

The people present were very surprised thinking, “Why is it that Al-Hasan al-Basri is giving the same solution of Istighfaar to whoever comes to him?” So Ibn Sabeeh eventually asked “Why are you giving one response for all the problems? ”
Al-Hasan al-Basri said, “Have you not read the statement of Allah in Surah Nuh? “And said, ‘Ask forgiveness of your Lord. Indeed, He is ever a Perpetual Forgiver. He will send [rain from] the sky upon you in [continuing] showers. And give you increase in wealth and children and provide for you gardens and provide for you rivers.”” [Surah Nuh, verses 10-12]

This anecdote was cited by Imam al-Qurtubi in his Tafseer, Al-Jaami’ li Ahkaam al-Quran 9/222.

Therefore in any circumstance or problem, first return to Allah through making continuously Istighfaar. It is through it that solutions and relief will come.

Ifran Nauyock
Al-Kawthari Academy


by Shaykh Muhammad Shareef bin Farid

Whether you are sunni, democratic, republican, socialist, tijaniyya, muridiyya, moderate, extremists, sufi or salafist…you all have to repent to Allah for all the reasons that you yourselves know too well.

We are about the enter into the sacred months of Rajab and Sha`baan, leading up to Ramadan. Let’s return to Allah, seeking forgiveness of our many sins, faults, mistakes and omissions, before the Gate or Door of repentance is forever closed!

Allah ta`ala says:

﴿ﻭَﺗُﻮﺑُﻮﺍْ ﺇِﻟَﻰ ﺍﻟﻠﻪِ ﺟَﻤِﻴْﻌﺎً ﺃَﻳُّﻬَﺎ ﺍَﻟْﻤُﺆْﻣِﻨُﻮْﻥَ ﻟَﻌَﻠَّﻜُﻢْ ﺗُﻔْﻠِﺤُﻮْﻥَ﴾

“Repent to Allah all together, O you believers so that you may be successful.” [Nuur: 31]

This verse means that all of the believers, as an individual a family, as a community and a nation are obligated to return back to obedience of Allah, and resort back to Him, so that all of you collectively can be redeemed from His divine punishment and attain His divine mercy.

The emphasizing phrase ‘jamee`an’ (all together), also means that as an individual you should repent entirely to Allah and not partially. You should repent with your entire being leaving nothing of your previous sins intact. In this verse Allah ta`ala explains that repentance is the key (miftaah) to all good and that the worldly and religious success of every believer is based upon the sincerity of their repentance.

Allah ta`ala says:

﴿ﺃَﻟَﻢْ ﻳَﻌْﻠَﻤُﻮﺍْ ﺃَﻥَّ ﺍﻟﻠﻪَ ﻳَﻘْﺒَﻞَ ﺍﻟﺘَّﻮْﺑَﺔَ ﻋَﻦْ ﻋِﺒَﺎﺩِﻩِ﴾

“Are they not aware that Allah accepts the repentance of His servants?” [Tawba: 104].

Repentance is what is desired from the children of Adam and repentance is what distinguishes humanity from the chief of demons, Iblis, because he cannot repent. He cannot acknowledge that he is wrong, so he cannot conceive of the idea of relenting to God and repenting. While, with Adam, his vicegerency (khilaafa) and leadership over the earth was a direct result of his repentance.

The meaning of repentance is resorting back and returning to Allah from a life of disobedience to a life of obedience. The etymology of the word ‘tawba’ is from verb ‘taaba’ (to relent); and means the act of returning from a life of sin.
After knowledge, repentance is the first of the stations of the spiritual wayfarer (saalik), the spiritual disciple (mureed) and the knowers of Allah (`aarif) after knowledge. It is the consensus of the learned scholars of Islam to place repentance because the essence of any actions and deeds must be first backed my knowledge. This knowledge includes knowing and acknowledging that one has committed reprehensible acts in order to repent from them and seek forgiveness.

In fact, before our common ancestor, Adam, had a reason to repent, Allah had already given him knowledge by His words: “And I taught Adam all the Names”. This knowledge was given to him was prior to his being deceived by Satan into disobeying Allah. So, knowledge is prior to repentance because it is knowledge which makes the servant aware that they have gone beyond the limits of Allah and must repent and return to His obedience.

Shaykh Abdullahi Dan Fodio said that repentance is what washes the darkness of the heart, renews actions and gives one’s deeds the fresh smell of Divine acceptance. He also said that Allah made repentance the covering which veils the nakedness of one’s evil deeds. It is the only purification which can cleanse the impurities of errors.

Repentance is the eraser which wipes away the evils of the past and it is the ameliorator which corrects and amends the future. It is for this reason that the sages are agreed that the first of the stations after knowledge is repentance, and the last of the stations prior to direct gnosis of Allah, is repentance. For, no good deeds or actions can be accepted by the Absolute Being except by means of putting forward repentance.

Shehu Uthman Dan Fodio said that repentance (tawba) is incumbent upon humanity for two reasons.

[1] It is necessary prerequisite in order to attain success in obedience to Allah, because the misfortune of sins causes two types of deprivations: [a] withholding a person from doing good deeds, [b] with holding a person from having zeal and eagerness in obeying Allah.
[2] Repentance is necessary in order for your worship to be accepted by Allah. This is because Allah, like any creditor never accepts a gift in return for a payment of a debt.

What the Shehu means here is that that our obedience to Allah is a debt which we owe Him. The word debt (dain) has the same linguistic root as the word deen (way of life). Thus, your way of life is Islam. Whoever adheres to the bounds of Islam by performing the obligations and avoiding the prohibitions will have paid back His debt to Allah in a timely fashion.

Whoever falls short will have forfeited his contract with Allah and may be required to repay Him in the form of the torment at death, in the grave , on the Day of Rising, in the Reckoning and during the torment of the Fire. Allah is the sole King of the Day of Requital.

Shaykh Abdullahi Dan Fodio said that genuine repentance has twelve preconditions by which it is known:

[1] that the inner most core of the heart is determined or prevented from returning to thoughts and reminiscence of sins.
[2] genuine regret for past misdeeds
[3] absolute abandonment of any persistence in sins in the future
[4] restoring and making restitution of acts of injustice towards others
[5] rejecting procrastination in acts of obedience
[6] much seeking of forgiveness from Allah for past errors
[7] frankly acknowledging the repugnance of sins and their dangers
[8] fearing that while one has repented , that that repentance may be deficient in the eyes of Allah
[9] abandoning and avoiding all places where disobedience is easy and open
[10] abandoning and avoiding all of those who assists in committing acts of disobedience
[11] choosing as friends and companions the righteous and virtuous who can assist a person against the corrupt soul and its passions
[12] that an individual repents before death and that humanity collectively repent before the sun rises in the west.

While these twelve pre-requisites for repentance are true, they can be summed up in s singular character trait and that is REGRET. In this post-modernist world, people have been told to have no regrets and not to be pulled down by the past. While this is true, a person will never be genuinely repentant until they acknowledge their wrong and genuinely regret, feel shame and remorse for their errors.

It has been related by al-Hakim and al-Bayhaqi on the authority of Anas ibn Malik, while al-
Bukhari cited in his Tarikh along with Ibn Maja and Imam Ahmad in his Musnad on the authority of Abdallah ibn Mas`ud that the Messenger of Allah said:

)) ﺍﻟﻨَّﺪَﻡُ ﺗَﻮْﺑﺔٌ ((

“Remorse is repentance.”

Shehu Uthman Dan Fodio also said that the things which will prompt you towards repentance are three:

[1] remembrance of the result of shameless sins;
[2] remembrance of the severity of Allah’s punishment; and
[3] remembrance of the frailty of your own bodies.

If you were to persist in the remembrance of these three things, it would induce you towards sincere repentance (at-tawba an-nasuuh). Geunine repentance from sins which indicates its sincerity in the heart are that it should be done entirely out of esteem for Allah `izza wa jalla and being on one’s guard against His wrath.

One does not repent out of desire for worldly matters, out of fear of people, or out of desire for praise or fame. However, when a person truly repents, the sign of their repentance is that Allah ta`ala eventually improves their quality of life and gives them a sense of contentment. Indeed when a person truly repents then the very traces of sins are removed and are replaced with the sweet fragrance of divine acceptance and success.

It has been related by ad-Daylami on the authority of Anas ibn Malik, who said that the Messenger of Allah once said:

)) ﻣَﻦ ﺍِﺳْﺘِﺒْﻄَﺄَ ﺍﻟﺮِّﺯْﻕُ ﻓَﻠْﻴَﻜْﺜِﺮُ ﻣِﻦْ ﺍﻟﺘَّﻜْﺒِﻴْﺮِ ﻭَﻣَﻦْ ﻛَﺜَﺮَ ﻫَﻤًّﻪً ﻭَﻏَﻤُﻪُ ﻓَﻠْﻴَﻜْﺜِﺮُ ﻣِﻦَ ﺍﻟْﺈِﺳْﺘِﻐْﻔَﺎﺭِ ((

“Whoever is constricted in wealth, then they should increase in magnifying and glorifying Allah; and whoever is overcome with many anxieties and concerns, then they should increase in seeking forgiveness of Allah.”

Shehu Uthman Dan Fodio summed up sins into three divisions and then instructs us in a decisive method of repentance. These divisions of sins are:

[1] Leaving the obligations (tark’l-waajibaat) of Allah ta`ala like the prayer (salaat), fasting
(sawm), zakaat, atonement (kafara) or others from these. A person is obligated to make up as much of that as is possible.
[2] The sins which occur between a person and Allah subhaanahu, like consuming intoxicants
(sharab’l-khamr), playing wind instruments (darab’l-mazaamir), devouring compounded interest ( riba), and the like. A person should have regret for that and be determined in thier heart to never return to the like of that.
[3] The third are sins which occur between a person and other slaves of Allah. These sins are the most difficult of sins and are divided into those which were committed against someone’s property (maal), self (nafs), honor (`ird), women (hurma), and deen. A person should resolve those which are possible to resolve from what was mentioned.

As for those which are not possible to resolve, you should return to Allah with humiliation (tadara`u) and sincerity (sidq) in order that Allah may be pleased with you on the Day of Rising.

As for a decisive method of making repentance, Shehu Uthman Dan Fodio said that after the above you should go and wash your garments, make the complete ritual bath (ghusl), and pray four rak`ats superogatory prayers.
Then with genuine humility, fear of Allah and remorse, place your face upon the earth in a place which is free of the watchful gaze of all except Allah subhaanahu wa ta`ala. As a sign of regret, throw dust upon your head and roll your face, which is the most honorable of your limbs, in the dirt – with tears flowing, sorrowing heart, and with a loud voice mention every one of your sins, one by one if possible.

Look at your sins with the same shame that you will be forced to see them on the Day of Judgment. Enumerate your sins and reckon them just as you will be reckoned on the Day of Reckoning.

Then you should rebuke and reprimand your disobedient soul (nafs) by saying: “O self! Are you not ashamed?! Will you not repent?! Can you withstand the punishment of Allah subhaanahu wa ta`ala?! Do you have anything which can endure the wrath of Allah `izza wa jalla?!” You should mention this over and over again.

Then with tears flowing you should raise your hands to the Merciful Lord and say:

ﺇِﻟَﺎﻫِﻲ ﻋَﺒْﺪُﻙَ ﺍَﻟْﻤُﺬْﻧِﺐُ ﺃَﺗَﺎﻙَ ﺑِﺎﻟْﻌُﺬْﺭِ، ﻓَﺎَﻋْﻒُ ﻋَﻨِّﻲ ﺑِﺠُﻮﺩِﻙَ ﻭَﺗَﻘَﺒَّﻠْﻨِﻲ ﺑِﻔَﻀْﻠِﻚَ، ﻭَﺍَﻧْﻈُﺮْ ﺇِﻟَﻲَّ ﺑِﺮَﺣْﻤَﺘِﻚَ، ﺍَﻟﻠَّﻬُﻢَّ ﺍَﻏْﻔِﺮْ ﻟِﻲ ﻣَﺎ ﺳَﻠَﻒَ ﻣِﻦَ ﺍَﻟﺬُّﻧُﻮﺏِ، ﻭَﺍَﻋْﺼِﻤْﻨِﻲ ﻓِﻴﻤَﺎ ﺑَﻘِﻰَ ﻣِﻦَ ﺍَﻷَﺟْﻞِ، ﻓَﺈِﻥَّ ﺍَﻟْﺨَﻴْﺮَ ﻛُﻠَّﻪُ ﺑِﻴَﺪِﻙَ، ﻭَﺃَﻧْﺖَ ﺑِﻨَﺎ ﺭَﺅُﻑٌ ﺭَﺣِﻴﻢٌ

“My Allah! Your rebellious slave has returned to Your door. Your disobedient slave has returned to correction. My Allah! Your sinful slave comes with his excuses. So pardon me by Your generosity. Accept me by Your bounty. Look down upon me with Your mercy. O Allah! Forgive me for what has past from sins and protect me from what remains of my years. Truly all good is in Your hands and to us You are the Kind and Merciful.”

Then make the supplication of distress and hardship (du`a as-shidda), which is:

ﻳَﺎ ﻣُﺠَﻠِّﻲ ﻋَﻈَﺎﺋِﻢَ ﺍَﻷُﻣُﻮﺭِ، ﻳَﺎ ﻣُﻨْﺘَﻬَﻰ ﻫِﻤَﺔَ ﺍَﻟْﻤَﻬْﻤُﻮﻣِﻴﻦ،َ ﻳَﺎ ﻣَﻦْ ﺇِﺫَﺍ ﺃَﺭَﺍﺩَ ﺃَﻣْﺮً ﻓَﺈِﻧَّﻤَﺎ ﻳَﻘُﻮﻝُ ﻟَﻪُ ” ﻛُﻦْ ” ﻓَﻴَﻜُﻮﻥُ، ﺃَﺣَﺎﻃَﺖْ ﺑِﻨَﺎ ﺫُﻧُﻮﺑُﻨَﺎ، ﻭَﺃَﻧْﺖَ ﺍَﻟْﻤَﺪْﺧُﻮﺭُ ﻟَﻬَﺎ، ﻳَﺎ ﻣَﺪْﺧُﻮﺭ ﻟِﻜُﻞِّ ﺷِﺪَّﺓٍ ﻛُﻨْﺖُ ﺃَﺩَّﺧِﺮُﻙَ ﺑِﻬَﺬّﺍ ﺍِﻟﺴَّﺎﻋَﺔِ، ﻓَﺘُﺐْ ﻋَﻠَﻲَّ، ﺇِﻧَّﻚَ ﺃَﻧْﺖَ ﺍَﻟﺘَّﻮَﺍﺏُ ﺍَﻟﺮَّﺣِﻴﻢُ

“O Discloser of the greatest of matters! O Goal of the aspirations of the distressed! O He who when He desires a matter, says to it, Be! And it is! Our sins have besieged us and You are the One who stores them. O Gatherer of every distress! I am seeking Your preservation in this moment, so relent towards me. Verily You are the Relenting the Merciful.”

While reciting this supplication you should be imagining all your sins in front of you and with weeping eyes, remorse and fearful regret you should recite the supplication of our spiritual master AL-KHIDR Ahmad Balyaa ibn Mulkaan alayhi as-salaam:

ﻳَﺎ ﻣَﻦ ﻻَ ﻳَﺸْﻐُﻠُﻪُ ﺳَﻤْﻊٌ ﻋَﻦ ﺳَﻤْﻊٍ، ﻳَﺎ ﻣَﻦ ﻻَ ﺗُﻌَﻄِّﻠُﻪُ ﺍَﻟْﻤَﺴَﺎﺋِﻞُ، ﻳَﺎ ﻣَﻦ ﻻَ ﻳُﺒْﺮِﻣُﻪُ ﺍِﻟْﺤَﺎﺡُ ﺍَﻟْﻤُﻠِﺤِّﻴﻦَ، ﺍَﺫِﻗْﻨَﺎ ﺑَﺮْﺩَ ﻋَﻔْﻮِﻙَ ﻭَﺣَﻼَﻭَﺓَ ﺭَﺣْﻤَﺘِﻚَ، ﺇِﻧَّﻚَ ﻋَﻠَﻰ ﻛُﻞِّ ﺷَﻲْﺀٍ ﻗَﺪِﻳﺮٌ

O He who is not preoccupied with hearing from hearing others! O He who is not hindered by those who ask! O He who is not annoyed by the insistence of those who are insistent! Let us drink the coolness of Your pardon and the sweetness of Your mercy. Verily You have power over all things.”

This supplication is an immense key to the door of repentance and opens the gates of divine mercy. It has been related by ad-Dinari on the authority of Muhammad ibn Yahya who said once when Ali ibn Abi Talib was making the tawwaf of the Ka`ba when he noticed a man holding on to the hem of the covering of the Ka`ba saying above supplication:

ﻳَﺎ ﻣَﻦ ﻻَ ﻳَﺸْﻐُﻠُﻪُ ﺳَﻤْﻊٌ ﻋَﻦ ﺳَﻤْﻊٍ، ﻳَﺎ ﻣَﻦ ﻻَ ﺗُﻌَﻄِّﻠُﻪُ ﺍَﻟْﺴَّﺎﺋِﻠُﻮﻥَ، ﻳَﺎ ﻣَﻦ ﻻَ ﻳُﺒْﺮِﻣُﻪُ ﺍِﻟْﺤَﺎﺡُ ﺍَﻟْﻤُﻠِﺤِّﻴﻦَ، ﺍَﺫِﻗْﻨَﺎ ﺑَﺮْﺩَ ﻋَﻔْﻮِﻙَ ﻭَﺣَﻼَﻭَﺓَ ﺭَﺣْﻤَﺘِﻚَ ،

“O He who is not preoccupied with hearing from hearing others! O He who is not hendered by those who ask! O He who is not annoyed by the insistence of those who are insistent! Let us drink the coolness of Your pardon and the sweetness of Your mercy”

Ali asked the man: “O servant of Allah, is this your supplication?” The man said: “Did you hear what I said?” Ali said: “Yes”. The man then said: “I supplicate Allah with this supplication after every prayer, for by the One in whose Hand is the soul of al-Khidr, if you possessed sins equal to the number of the stars in the galaxy, to the number of rains from heaven, and to the number of the stones and sand pebbles on the earth, Allah would still forgive you faster than the blinking of an eye.”

So, this is a powerful supplication which should not be neglected.

Then Shehu Uthman Dan Fodio tells us: “Then you should make much prayers upon the Prophet, may Allah bless him and grant him peace and ask forgiveness for all the believing men and women. When you have done this and returned to the obedience of Allah `izza wa jalla, it is then you will have repented with a sincere repentance.

You will have left sins being purified of them like the day your mother gave birth to you.

Allah subhaanahu wa ta`ala will love you and pour down upon you His reward and recompense. He will make descend upon you innumerable blessings (baraka) and mercy (rahma). You will have earned trust (amnun), and sincerity (al-ikhlaas) and be saved from the torment of disobedience (ghussati al-ma`aasi) and its affliction in this world and the Hereafter. Allah is the Sole Owner of success and guidance is from His bounty and favor.”

O Allah make it so, and send Your most sublime blessings and most perfect peace upon the Reason that You created creation, our master Muhammad, upon him be blessings and peace forever without end; and forgive and be merciful to the Umma of Muhammad with an overflowing and universal mercy.


By Jamiatul Ulama Gauteng

Backbiting is a major sin in Islam and should never be taken lightly.

The clear warnings against backbiting in both the Quran and Sunnah are severe enough to make us take heed of every word, facial expression and even gesture we make.

Some of us are oblivious to exactly what constitutes backbiting while many consider it as something insignificant. Rasulullah Sallallahu Alayhi Wasallam straightforwardly said, “A Qattat (backbiter) will not enter Paradise.” (Bukhari Shareef)

So what exactly is considered backbiting? Let us together shed some light on the types of backbiting we should avoid at all costs.

1. The Common Backbiting

The messenger of Allah’s Messenger (Sallallahu Alayhi Wasallam) once asked the Companions Radiallahu Anhum:

“Do you know what backbiting is?”

They said, “Allah and His Messenger know best.” He said, “Saying something about your brother that he dislikes.” It was said, “What if what I say about my brother is true?” He said, “If what you say is true then you have backbitten about him, and if it is not true, then you have slandered him.” Sahih Muslim 2589

This is the most common and direct form of backbiting and in most cases, is accompanied by slandering and gossiping, both of which are undoubtedly grave sins.

Gheebah (backbiting) means that you speak about your Muslim brother in his absence in a manner which he would not like to hear or have it mentioned had he been present. It is attributing to that person his faults or shortcomings in order to belittle or speak ill of him. This includes statements said about his/her physical appearance, traits, manners, behavior, religious commitment, lineage, dress, habits (i.e. sleeps too much) etc.

Slandering on the other hand is saying something about your brother which is not true.

Both these actions are strictly forbidden and in the Quran, Allah (Subhaanahu Wa Ta’ala) has likened backbiting to eating the flesh of your dead brother:

“Neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily, Allah is the One Who forgives and accepts repentance, Most Merciful” [49:12]

2. Gestures

‘Aishah (RadiaAllahu Anha) said:

“I told Rasulullah Sallallahu Alayhi Wasallam about a man, so he said: ‘I do not like to talk about a man, even if I were to get this or that (for doing so).” She said: “I said: ‘O Messenger of Allah! Safiyyah is a woman who is …” and she used her hand as if to indicate that she is short – “So he said: ‘You have said a statement which, if it were mixed in with the water of the sea, it would pollute it.”  Tirmidhi Shareef

‘Aishah ((RadiaAllahu Anha) did not utter a single word, rather it was a mere gesture she made to describe the stature of Safiyyah, which constituted a form of backbiting. The idea here is that this kind of gesture was meant as something bad due to some jealousy, and although many of us may have deemed it as insignificant, Rasulullah Sallallahu Alayhi Wasallam clearly criticized Aishah ((RadiaAllahu Anha) for her action.

3. Facial Expression

Backbiting isn’t necessarily restricted to verbal expression. Even mere expression of the face can convey to others a shortcoming about your brother. This can be conveyed through expressions of annoyance, resentment, and suspicion whenever a particular person is mentioned. Examples include: rolling your eyes, giving unpleasant looks, or showing doubt.

4. Implicit Backbiting

Talking about a particular individual without mentioning his/her name can also constitute backbiting if those listening have understood who is being implied by the statement. Accordingly, it is best to avoid speaking about an individual if giving a description would easily hint the identity of that person.

5. Mimicry

Another form of backbiting includes mimicking or imitating a person by the way they talk, walk or act for the purpose of mocking or making others laugh. This is absolutely prohibited and far from the traits of a true believer.

6. Showing Interest to the words of the backbiter

Another subtle form of backbiting is displaying your interest and amazement while the backbiter is speaking. The more excited and interested the audience of listeners are, the more they are encouraging the backbiter to speak. So making expressions such as “Are you serious?”, “Wow, didn’t know that!”, and the likes, indicates to the speaker that what he/she is saying is of interest, therefore encouraging him to backbite more.

7. Mass backbiting

Allah Ta’aala says:

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

O mankind, indeed We have created you from male and female and made you peoples and tribes that you may know one another. Indeed, the most noble of you in the sight of Allah is the most righteous of you. Indeed, Allah is Knowing and Acquainted. [49:13]

Talking negatively and disparagingly about a specific group of people based solely on their race, ethnicity, nationality, tribal affiliation, political orientation & creed is a dangerous form of backbiting that should be avoided.  It unjustly targets a large number of people and you will be taken into account for every single person you backbit/slandered.

Punishment of backbiting

Rasulullah Sallallahu Alayhi Wasallam said: When I was taken up to heaven I passed by people who had nails of copper and were scratching their faces and their breasts. I said: Who are these people, Jibbriel? He replied: ‘These are the people who ate flesh of others (by backbiting) and trampled people’s honour.” Abu Dawud Shareef

Rasulullah Sallallahu Alayhi Wasallam said: “..a slave (of Allah) may utter a word (carelessly) which displeases Allah without thinking of its gravity and because of that he will be thrown into the Hell-Fire.” Bukhari Shareef

Rasulullah Sallallahu Alayhi Wasallam said: “He who has done a wrong affecting his brother’s honour or anything else, let him ask his forgiveness today before the time (i.e., the Day of Resurrection) when he will have neither a dinar nor a dirham. If he has done some good deeds, a portion equal to his wrong doings will be subtracted from them; but if he has no good deeds, he will be burdened with the evil deeds of the one he had wronged in the same proportion”. Bukhari Shareef

Source: اسلام اانفو