Al-Sharḥ al-MumtiʿIbn al-'Uthaymin

of a single person, and they refrain from eating at the adhan of a single person. The Prophet, may Allah’s peace and blessings be upon him, said: “Bilal gives the adhan at night, so eat and drink until Ibn Umm Maktum gives the adhan.” (1)

Linguistically, an upright person is one who is straight; its opposite is one who is crooked.

In the Sacred Law, it is one who fulfils the obligations, does not commit a major sin, and does not persist in a minor sin.

Fulfilling the obligations means performing the prescribed duties, such as the five daily prayers.

A major sin is any sin for which a specific punishment has been prescribed, such as a legal penalty, a threat of punishment, a curse, and the like. An example is tale-bearing: conveying people’s words from one to another with the intent of causing discord between them—for example, when someone goes to another and says, “So-and-so said such-and-such about you,” thereby leading to enmity and hatred between them. Hence the Prophet, may Allah’s peace and blessings be upon him, said: “No tale-bearer will enter Paradise.” (2) That is, one who spreads malicious gossip. Ibn Abbas, may Allah be pleased with them both, narrated: “The Prophet, may Allah’s peace and blessings be upon him, passed by two graves and said, ‘They are both being punished, though they are not being punished for something considered great. As for one of them, he did not take care to avoid urine; and as for the other, he used to spread malicious gossip.’” (3) Thus, if a person engages in tale-bearing even once and does not repent, he is not upright.

Another major sin is backbiting: mentioning your brother in a way he would dislike, concerning a physical, moral, or religious fault.

(1) Narrated by al-Bukhari in Kitab al-Adhan, chapter: “The adhan of a blind man” (617); and Muslim in Kitab al-Siyam, chapter: “Clarification that the beginning of fasting ...” (1092), on the authority of Ibn Umar, may Allah be pleased with them both. (2) Narrated by al-Bukhari in Kitab al-Adab, chapter: “What is disliked of tale-bearing” (6056); and Muslim in Kitab al-Iman, chapter: “Clarification of the severity of the prohibition of tale-bearing” (105 [169]), on the authority of Hudhayfah, may Allah be pleased with him. (3) Narrated by al-Bukhari in Kitab al-Jana'iz, chapter: “The palm branch placed upon the grave” (1361); and Muslim in Kitab al-Taharah, chapter: “Evidence for the impurity of urine and the obligation to cleanse oneself from it” (292), on the authority of Ibn Abbas, may Allah be pleased with them both.
الواحد ويمسكون بأذان الواحد، قال النبي ﷺ: «إن بلالاً يؤذن بليل فكلوا واشربوا حتى يؤذن ابن أم مكتوم» (١). والعدل في اللغة: هو المستقيم، وضده المعوج. وفي الشرع: من قام بالواجبات، ولم يفعل كبيرة، ولم يصر على صغيرة. والمراد بالقيام بالواجبات أداء الفرائض كالصلوات الخمس. والمراد بالكبيرة كل ذنب رتب عليه عقوبة خاصة، كالحد والوعيد واللعن ونحو ذلك مثاله النميمة، وهي نقل كلام الناس بعضهم إلى بعض لقصد الإفساد بينهم، كأن يذهب شخص لآخر فيقول له: فلان قال فيك كذا وكذا، مما يؤدي إلى العداوة والبغضاء بينهم، ولهذا قال النبي ﷺ: «لا يدخل الجنة قتات» (٢) أي: نمام، وعن ابن عباس ﵄ قال: «مرّ النبي ﷺ بقبرين، فقال: إنهما ليعذبان، وما يعذبان في كبير، أما أحدهما فكان لا يستنزه من بوله، وأما الآخر فكان يمشي بالنميمة» (٣) فإذا نم الإنسان مرة واحدة ولم يتب فليس بعدل. ومن الكبائر أيضاً الغيبة وهي ذكرك أخاك بما يكره من عيب خلقي، أو خُلقي، أو ديني.
(١) أخرجه البخاري في الأذان/ باب أذان الأعمى … (٦١٧)؛ ومسلم في الصيام/ باب بيان أن الدخول في الصوم … (١٠٩٢) عن ابن عمر ﵄. (٢) أخرجه البخاري في الأدب/ باب ما يكره من النميمة (٦٠٥٦)؛ ومسلم في الإيمان/ باب بيان غلظ تحريم النميمة (١٠٥) (١٦٩)، عن حذيفة ﵁. (٣) أخرجه البخاري في الجنائز/ باب الجريدة على القبر (١٣٦١)؛ ومسلم في الطهارة/ باب الدليل على نجاسة البول ووجوب الاستبراء منه (٢٩٢) عن ابن عباس ﵄.

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