Chapter 25: Regarding Controlling The
Tongue & Abstaining From Abusive anguage, Tale-Bearing And Back Biting
Hadith 1: It is in
Bukhari from Sahl ibn Sa’ad رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘The person who becomes the protector
for my sake of that which is between his jaws, (in other words, he protects his
tongue) and that which is between both his legs, (in other words his private ornaments),
I will secure Jannat for him’. In other words, by protecting ones tongue and private
ornaments from prohibited things, one is promised Jannat.
Hadith 2: It is in
Sahih Bukhari from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘A servant says words that please Allah
ta’aala and he does not even pay attention to this (in other words he does not
even realise that it will please Allah so much), (so) Allah ta’aala elevates
him by many levels. When a servant says that which causes Allah to be
displeased, and he does not even take notice of this (in other words this
thought does not even cross his mind that Allah is so displeased with him),
(then) because of this word, he falls into hell’. It is mentioned in one
narration of Bukhari and Muslim that he falls into hell, at a depth which is
greater than the distance between the east and west.
Hadith 3: Tirmizi
and Ibn Majah reported on the authority of Abu Hurairah رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘That which will enter humans into Jannat most of all is piety and good
character, and that which will take humans most into hell, are two hollow
(empty) things, the mouth and the private ornaments’.
Hadith 4: Imam
Ahmed, Tirmizi, Daarimi and Baihaqi have reported on the authority of Abdullah
ibn Amr رضی اللہ تعالٰی عنھما
that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘He who remained silent attained
salvation.’
Hadith 5: Imam Ahmed
and Tirmizi reported on the authority of Uqba bin Aamir رضی اللہ تعالٰی عنہ. He says that he presented himself before Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم and asked, ‘What is salvation (i.e. safety)?’
He صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Control your tongue, keep yourself at
home (in other words do not roam around unnecessarily) and weep over your
sins.’
Hadith 6: Tirmizi
reported from Abu Sa’eed Khudri رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘When ibn Adam (a human being) rises in
the morning, all his limbs humbly appeal to the tongue by saying, fear Allah,
for we are all connected to you. If you remain straight, then all of us will
remain straight and if you become crooked, then all of us will become crooked’.
Hadith 7: Imam
Maalik and Ahmed reported from Ali bin Hussain رضی اللہ
تعالٰی عنھما and Ibn Majah reported on the authority of Abu Hurairah رضی اللہ تعالٰی عنہ and Tirmizi and Baihaqi reported from both of
them, that Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘It is from amongst the goodness of a
persons Islam, that he should leave that which is absurd (irrelevant)’. In other
words, he should not involve himself with that which is not useful. He should
not direct his tongue, heart and limbs towards idle and worthless issues.
Hadith 8: Tirmizi
reported on the authority of Sufyan bin Abdullah Thaqafi رضی اللہ تعالٰی عنہ who says, ‘I said Ya Rasool’Allahصلَّی اللہ تعالٰی علیہ وسلَّم ! Which is the thing that is most dangerous
(i.e. harmful) to me?’ Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم held
his tongue and said ‘From this’.
Hadith 9: Baihaqi
reported in Sha’bul Imaan from Imraan bin Hat’taan. He says, ‘I went to Abu
Zirr رضی اللہ تعالٰی عنہ and found him covered in a black shawl,
sitting in the Musjid alone. I asked, ‘O Abu Zirr! What is the reason for this
isolation?’ He said that he heard Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم saying, ‘To be in isolation (sit alone) is
better than being in the companionship of an evil companion, and a pious
companion is better than being in isolation and to say something good is better
than remaining silent, and it is better to remain silent instead of saying
something appalling’.
Hadith 10: Baihaqi
reports from Imran bin Haseen رضی اللہ تعالٰی عنھما that Rasoolullah
صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘To constantly remain firm on silence
is greater than sixty years of Ibaadat (worship, prayer)’.
Hadith 11: Baihaqi
reported from Abu Zirr رضی اللہ تعالٰی عنہ. He
says, ‘I said Ya Rasool’Allah صلَّی اللہ تعالٰی علیہ وسلَّم! Please advise me’, so Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘I
advise you regarding Taqwa[1],
for everything will be adorned by way of this.’ I said, ‘Please advice me
further, and He صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Make the recitation of the Qur’an and Zikrullah[2]
essential upon you, for you will be remembered in the heights of the heavens
due to this and there will be Noor[3]
for you on the earth’. I said, ‘Advise me even further, and He صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Make silence for lengthy periods necessary, for this causes shaitaan to be
repulsed and you will be aided in the services of Deen’. I said, ‘Advise me
further’, and He صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘Abstain from laughing excessively, as
this causes the heart to die (i.e. to become dull) and it takes away the Noor of
the face’. I said, ‘Advise me further’, and He صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Speak the truth, even though it may be
bitter’. I said, ‘Advise me further’, and He صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Do not fear the reproach of one that
reproaches regarding Allah’. I said, ‘Advise me further’, and He صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘That thing should hold you back from others, which you know is in you.[4]
True benefit is in looking at your own faults, so that you may find a way to
get rid of them’.
Hadith 12: Baihaqi
reported from Anas رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘O Abu Zirr! Should I not inform you of
two things which are light on the back and weighty on the Mizaan (scale of
hereafter)?’ He said, ‘Yes’. He صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Immense silence and good character’.
By Him, in whose Divine Control is my life, the entire creation has not done deeds
equivalent to this.’
Hadith 13: Imam
Maalik reported from Aslam, that once Hazrat Umar رضی
اللہ تعالٰی عنہ went to visit Hazrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ. (He found) Hazrat Abu Bakr Siddique رضی اللہ تعالٰی عنہ holding his tongue and pulling at it. Hazrat
Umar رضی اللہ تعالٰی عنہ asked, ‘What is the problem, May Allah pardon
you?’ Hazrat Sayyiduna Abu Bakr Siddique رضی اللہ
تعالٰی عنہ said, ‘It has caused me devastation’.
Hadith 14: Imam Ahmed
and Baihaqi have reported from Ubadah bin Saamit رضی
اللہ تعالٰی عنہ that Nabi Kareem صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Take responsibility on my behalf for six things and I will become responsible
for entering you in to Jannat: (1)
Be truthful when you speak. (2) When you make a promise,
fulfil it. (3) When you are entrusted with something, return it properly. (4) Protect your private
ornaments. (5) Lower your gaze and (6)
control your hands (in other words, do not
harm anyone by your hands)’.
Hadith 15: Tirmizi
reported from Abdullah ibn Mas’ud رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘A True Believer is neither one who taunts, nor is he one who curses, speaks
abusively or (behaves) obscenely.’
Hadith 16: Tirmizi
reported from Ibn Umar رضی اللہ تعالٰی عنھما that Rasoolullah
صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘A believer should not be one who
curses’.
Hadith 17: It is in
Sahih Muslim from Abu Dardah رضی اللہ تعالٰی عنہ. He
says, ‘I heard Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم say
that those who curse, will neither be witnesses on the Day of Qiyaamat and nor
will they intercede for anyone’.
Hadith 18: Tirmizi
and Abu Dawud reported from Samura bin Jundub رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Do not curse one another by invoking the Curse of Allah or The Wrath of Allah
or the fire of Hell’.
Hadith 19: Abu Dawud
reported from Abu Dardah رضی اللہ تعالٰی عنہ. He
says ‘I heard Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم saying that when a servant (i.e. a person) curses
anything, then that curse ascends into the sky and the doors of the skies are
sealed unto it. It is then sent down towards the earth and its doors too are
sealed unto it. It then goes to the right and the left, and when it does not
find any thoroughfare, it goes towards the person who has been cursed. If it
finds him deserving of it (i.e. the curse), then it befalls him. Otherwise, it
befalls the person who has uttered the curse (i.e. the sender)’.
Hadith 20: Tirmizi
and Abu Dawud have reported from Ibn Ab’bas رضی اللہ
تعالٰی عنھما that a strong gust of wind blew the wrap (shawl) of a person and
he cursed at the wind. Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘Do not curse at the wind, for it is
commissioned by Allah, and whosoever curses that which is not deserving of the
curse, the curse falls back onto him’.
Hadith 21: Tirmizi
reported from Ubay رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘Do not swear at the wind. If you dislike
what you see of it, then say, O Allah, we ask You for the good of this wind and
the good of what is in it and the good of what it is commanded to do. We seek refuge
with You from the evil of this wind and the evil of what is in it and the evil
of what it is commanded to do’.
Hadith 22: It is in
Sahih Muslim from Jaabir رضی اللہ تعالٰی عنہ that a
person cursed the animal on which he was riding. Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Dismount
from it! Do not take with us that which has been cursed. Do not curse yourself,
your children and your wealth. You might invoke this curse during a time
wherein any Dua which is made to Allah is accepted!’
Hadith 23: Tabrani
reported on the authority of Thaabit bin Dahaak Ansari رضی
اللہ تعالٰی عنہ that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘To curse a true believer is equivalent
to killing him and anyone who accuses a Muslim male or female of kufr
(unbelief), then it is the same as killing him’.
Hadith 24: It is in
Sahih Bukhari and Muslim on the authority of Ibn Umar رضی
اللہ تعالٰی عنھما
that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘That person who refers to his (Muslim)
brother as a Kaafir (unbeliever), then with this statement, either one of them
will return’. (In other words, this statement will become applicable to either
one of them).
Hadith 25: It is in
Sahih Bukhari from Abu Zirr رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘the person who accuses another of sin
and kufr (unbelief) and it is not factual, then it will fall upon the one who
invoked it’.
Hadith 26: It is in
Sahih Bukhari and Muslim on the authority of Abu Zirr رضی
اللہ تعالٰی عنہ that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘Anyone who calls someone a kaafir or
says him to be an enemy of Allah, and he is not as it is being claimed, then
this (statement) will return to the one who said it.’
Hadith 27: It is in
Bukhari, Muslim, Ibn Majah, Nasa’i and Tirmizi on the authority of Abdullah bin
Mas’ud رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘To
be vulgar and use abusive language towards a Muslim is Fisq (a sinful act) and
to fight against him is kufr (unbelief)’.
Hadith 28: It is in
Muslim from Anas and Abu Hurairah رضی اللہ
تعالٰی عنھما that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘(Where) there are two persons being vulgar towards each other, then whatever
they have said, the visitation of all of it, is the responsibility of the
person who started it, as long as the one who is being wronged does not exceed
it’. (In other words, he does not say more than that which the first person said).
Hadith 29: Tabrani
reported from Samura رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘If one wishes to admonish or reproach
someone, he should neither slander him, his parents or his nation (tribe etc.).
However, if he possesses a trait which one has the knowledge of, then one
should say, you are a miser, or you are a coward, or a liar or one who oversleeps’.
(i.e. one may only say that which one knows about him for sure).
Hadith 30: Imam
Ahmed, Tirmizi and Ibn Majah have reported from Anas رضی
اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘That which consists of obscenity, will cause (that which it is connected to)
to become defective, and that which has modesty in it, will cause it to be beautified’.
Hadith 31: It is
reported in Sahih Bukhari and Muslim from Hazrat A’isha رضی اللہ تعالٰی عنہا
that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم says, ‘On the day of Qiyaamat, the worst
condition amongst the people will be of that person whom the people stayed away
from, in order to be protected from his mischief’. It has been mentioned in one
narration that they stayed away from him, so as to protect themselves from his
obscenities.
Hadith 32: Bukhari, Muslim,
Ahmed and Abu Dawud have reported from Abu Hurairah رضی
اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said that Almighty
Allah says, ‘Ibn Adam harms Me[5],
by swearing at the time[6],
for I am the time. Everything is in My Divine Power. I change over the night
and the day[7]’.
Hadith 33: It is in
Sahih Muslim from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘When a person says that all the people have been destroyed, it is really he
who is destroyed the most’. (In other words, that person who regards everyone
else as being sinful and deserving of hell, is himself the most sinful one).
Hadith 34: It is in
Sahih Bukhari and Muslim from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘You will find him in the worst
condition on the Day of Qiyaamat, who is Zul Wajhain[8]’.
Hadith 35: Daarimi
reports from Am’mar bin Yasir رضی اللہ تعالٰی عنہما that Rasoolullah صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘A person who is two faced in this
world, will have a tongue of fire on the day of Qiyaamat’. It is mentioned in
the narration of Abu Dawud that he will have two tongues of fire.
Hadith 36: It is in
Sahih Bukhari from Huzaifa رضی اللہ تعالٰی عنہ. He
says, ‘I heard Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم saying that a tale-bearer will not enter
Jannat (Paradise)’.
Hadith 37: Baihaqi
reported in Sha’bul Imaan from Abdur Rahmaan bin Ghanam and Asma bint Yazid رضی اللہ تعالٰی عنہما
that Nabi Kareem صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘The
pious servants of Allah are those, by looking at whom, one remembers Allah, and
the wayward servants of Allah are those who are involved in tale-bearing
(backbiting) and those who cause separation between friends, (and those) who
intend to cause hardship upon one who has already been acquitted from any false
accusation (wrong action)’.
Hadith 38: It is in
Sahih Muslim from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Do you know what is meant by Gheebat[9]?’
The people said, ‘Allah and His Rasool صلَّی اللہ تعالٰی علیہ وسلَّم know best’. Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Backbiting
is to say something about your brother, which he dislikes’. Someone asked,
‘Even if what I say is true about my brother?’ He صلَّی
اللہ تعالٰی علیہ وسلَّم replied, ‘If such defects which you say are
true about him, then you have committed Gheebat against him[10],
and if he does not have what you say, then you have committed Bohtaan[11]
against him’.
Hadith 39: Imam
Ahmed, Tirmizi and Abu Dawud have reported from Hazrat A’isha رضی اللہ تعالٰی عنہا
wherein she says, ‘I said to Nabi Kareem صلَّی اللہ تعالٰی علیہ وسلَّم ‘It is
sufficient for Safia رضی اللہ تعالٰی عنہا that she is such and such’ (i.e. she is short)[12].
Huzoor صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘You have uttered a statement, which if
mixed in the sea, would overwhelm it’. (Here Huzoor Nabi-e-Kareem صلَّی اللہ تعالٰی علیہ وسلَّم is explaining that speaking about someones
weakness is not something that is good. In other words if a person has some physical
weakness and you speak about it, you are making the person feel worse than they
already do)
Hadith 40: Baihaqi
reported from Ibn Ab’bas رضی اللہ تعالٰی عنہما that two persons
performed their Zuhr or Asr Namaaz and both of them were fasting. When they had
both completed there Namaaz, Nabi Kareem صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Both of you should perform wudu and
repeat your Namaaz and complete your fast and then make repeat that fast on the
following day’. They said, ‘Ya Rasool’Allah صلَّی اللہ
تعالٰی علیہ وسلَّم! What is the reason for this command?’ He صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘You
committed Gheebat (backbiting) regarding a certain person’.
Hadith 41: Tirmizi
reported from Hazrat A’isha رضی اللہ تعالٰی عنہا that Rasoolullah
صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘I dislike it when someone is being
imitated, even though I may get so much for it’. (In other words, to imitate or
mimic is not correct opposed to anything in the world).
Hadith 42: Baihaqi
reported in Sha’bul Imaan from Abu Sa’eed and Jaabir رضی
اللہ تعالٰی عنہما
that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘Gheebat (backbiting) is more harmful
than committing adultery’. People asked, ‘What is the reason for backbiting to
be regarded as more harmful than adultery?’ He صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Man commits adultery, then repents,
and Allah Almighty accepts his repentance, whereas the repentance of one who
commits gheebat will not be pardoned unless that person whom he has backbitten
does not forgive him’. It is narrated from Hazrat Anas رضی
اللہ تعالٰی عنہ that a person who commits adultery is able to
repent, but there is no repentance for one who backbites.
Hadith 43: Baihaqi
reported in Da’wat-e-Kabeer on the authority of Anas رضی
اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘The
kafarah[13]
of backbiting is that one should make Istighfar[14]
for the one whom you have made gheebat against, by saying, : اَللّٰھُمَّ اغْفِرْلَنَا وَلَہ۔ ‘O Allah! Pardon me and him.’
Hadith 44: Abu Dawud
reported from Abu Hurairah رضی اللہ تعالٰی عنہ that when Ma’iz
Aslami رضی اللہ تعالٰی عنہ was stoned, two people began to have a
discussion with each other (in this regard). The one said to the other ‘Have
you not seen the man who had Allah cover his secret, but his heart could not
let him rest until he was stoned to death, like a dog. Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم heard this
and remained silent. He continued walking until he passed the corpse of a
donkey, which lay there with its legs spread apart. Nabi صلَّی اللہ تعالٰی علیہ وسلَّم said to both of them ‘Go forth and eat from
the flesh of the dead donkey’. They said ‘Ya Nabi صلَّی
اللہ تعالٰی علیہ وسلَّم! Would anyone eat this flesh?’ He صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘The slander which you levelled against
your brother is worse than eating this donkey. I swear by Him, in Whose Divine
Control is my life, He (Ma’iz) is now swimming in the rivers of paradise’.
Hadith 45: Imam
Ahmed, Nasa’i, Ibn Majah and Haakim have reported on the authority of Usaama
bin Shuraik رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘O servants of Allah! Allah has removed
Harj[15],
except for that person who unjustly slanders another Muslim. He is in ‘Harj’
and has been ruined’.
Hadith 46: Imam
Ahmed, Abu Dawud and Haakim have reported from Miswar bin Shaddad رضی اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘That person who acquired something to eat, because of slandering another Muslim,
Allah will feed him the exact amount from jahanum (hell) and whosoever got to
wear any clothing, because of slandering another Muslim, Allah ta’aala will clothe
him in the same amount of clothes of Hell’.
Hadith 47: Imam Ahmed
and Abu Dawud reported from Abu Barza Aslami رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘O community of people, who believed by
their tongue, and faith did not enter their hearts! Do not back-bite (against)
Muslims, and do not seek out their faults. If anyone searches for their faults,
Allah will examine (i.e. divulge) his fault, and if Allah examines the fault of
anyone, He disgraces him, even though he may be inside his home’.
Hadith 48: Imam Ahmed
and Abu Dawud have reported from Anas رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘When I was blessed with Me’raj[16],
I passed by people who had nails of copper with which they were scratching
their faces and their breasts. I asked, ‘Who are these people, Jibra’eel?’ He
replied, ‘They are those who used to eat the flesh of people (i.e. they committed
gheebat) and who used to slander the people’.
Hadith 49: Abu Dawud
reported on the authority of Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘Everything belonging to a Muslim is Haraam upon (another Muslim). His wealth,
His Dignity and his blood (i.e. to harm him in any way is forbidden). For a
person to be regarded as a bad person, it is sufficient that he may look down
on his fellow Muslim brother’.
Hadith 50: Abu Dawud
reported on the authority of Mu’az ibn Anas Jahni رضی
اللہ تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘If
anyone attacks a Muslim saying something by which he wishes to disgrace him, he
will be restrained by Allah on the ‘Pul Sirat’ (bridge over Jahan’num) till he is
acquitted of what he said’.
Hadith 51: Abu Dawud
reported from Jabir ibn Abdullah and Abu Talha bin Sahl م رضی اللہ تعالٰی عنہم
‘If a person deserted a Muslim man in a place
where his dignity is being violated and he is being slandered (in other words,
one remains silent and does not say anything in support of the person being
violated) then Allah will not assist him at a place where he wishes His help.
That person who assists a Muslim man in a place where his dignity is being
violated and he is being slandered, (then) Allah will help him at such a
juncture where he most wishes His Help’.
Hadith 52: It is in
Sharhus Sunnah from Anas رضی اللہ تعالٰی عنہ that Nabi
Kareem صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘If a persons Muslim brother is being
slandered in his presence and he has the ability to defend him, and he does so,
then Allah will assist him in this world and in the hereafter. If he does not assist
(defend) him even though he has the ability to do so, then Allah ta’aala will
sieze him in this world and in the hereafter’.
Hadith 53: Baihaqi
reported from Asma bint Yazid رضی اللہ تعالٰی عنہا that Rasoolullah
صلَّی اللہ
تعالٰی علیہ وسلَّم said, ‘That person who stops the eating of
his brothers flesh, by forbidding his backbiting (in other words, a Muslim was
being backbitten and he stopped this), then it is upon Allah, that He may grant
him salvation from the fire of hell’.
Hadith 54: It is in
Sharhus Sunnah from Abu Dardah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘That person who forbids the slandering of his brother (i.e. a Muslim was being
slandered and he stopped it), then it is the Right of Allah to protect him on
the day of Qiyaamat from the fire of hell. Thereafter, he recited this verse of
the Glorious Qur’an (وَکَانَ حَقًّا
عَلَیۡنَا نَصْرُ الْمُؤْمِنِیۡنَ ﴿۴۷﴾)
‘To assist the Muslims was our
Right’ [Surah Rum (30), Verse 47]
Hadith 55: Tirmizi
and Abu Dawud reported from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘One Momin is a mirror unto another true believer, and true believers are
brothers to one another. He should protect his belongings from harm and he
should protect him against gheebat’.
Hadith 56: Imam Ahmed
and Tirmizi have reported from Uqba bin Aamir رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘That person who saw such a thing that needed to be hidden (kept a secret) and
he kept it veiled (in other words, he kept it hidden), then it is as if he has
given life to one who is as good as dead (i.e. one who was living a dejected
life)’.
Hadith 57: Abu Nu’aim
reported from Ma’rifa bin Shubaib bin Sa’ad Balwi that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘On the day of Qiyaamat, the servant
(of Allah) will receive his book of deeds opened. He will also see such good
deeds recorded therein, which he never performed. He will say, ‘O my Lord! From
where did I get this? I never performed any of these (virtuous deeds)’. It will
be said to him, ‘This is in exchange for the gheebat which people committed
against you, without you being aware if it’.
Hadith 58: Tirmizi
reported from Mu’az رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Whosoever shunned his brother for a
sin, for which he has already repented, will be implicated in that sin before
he dies’.
Hadith 59: It is
reported in Tirmizi from Waathila رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Do not rejoice at your brother’s
distress, for Allah will have Mercy on him and will cause you to be afflicted
by it’.
Hadith 60: It is in
Sahih Bukhari and Muslim from Abu Hurairah رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘My entire Ummah is safe, except al-Mujahirin[17].
They are not safe and their wrongs will be disclosed, meaning their gheebat is
allowed. Among the fearlessness (of such people) is that at night he commits an
(evil) act, and wakes up in the morning while Allah has kept his (sin) a
secret, he says, ‘Last night I did this and that’. Allah has kept his (sin) a
secret but he wakes up in the morning and uncovers what Allah has kept a
secret!’
Hadith 61: Tabrani
and Baihaqi have reported from Bahz bin Hakeem, who reported from his father,
from his grandfather, that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘Do you fear speaking against a Faajir[18]?
When will the people recognise him? Speak against the traits of an open transgressor,
so that the people may protect themselves from him.’
Hadith 62: Baihaqi
reported from Anas رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘There is no backbiting regarding one
who has thrown down the stole (covering) of modesty[19]’.
Hadith 63: It is in
Tabrani from Mu’awiyah bin Junda رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘There is no gheebat regarding a
fasiq’.
Hadith 64: It is in
Sahih Muslim from Miqdad bin Aswad رضی اللہ
تعالٰی عنہ that Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said,
‘When you see those who praise (others) with exaggeration, then throw dust in
their faces’.
Hadith 65: It is
reported in Sahih Bukhari from Abu Musa Ash’ari رضی
اللہ تعالٰی عنہ that Nabi Kareem صلَّی اللہ تعالٰی علیہ وسلَّم saw a
person praising some other person and in doing so, he was exaggerating his
praise. He صلَّی اللہ تعالٰی علیہ وسلَّم either said, ‘you have ruined him’ or ‘you
have broken his back’.
Hadith 66: It is
reported in Bukhari and Muslim from Abu Bakr رضی اللہ
تعالٰی عنہ who says that a certain person praised some other person in the presence
of Nabi Kareem صلَّی اللہ تعالٰی علیہ وسلَّم. Rasoolullah صلَّی
اللہ تعالٰی علیہ وسلَّم said, ‘May you be ruined! You have struck off
the neck of your brother’. He صلَّی اللہ تعالٰی علیہ وسلَّم said this thrice. If it is necessary for one
to praise someone, then he should rather say, ‘I suppose that the certain
person is such and such’, if he has knowledge that the person is of such
stature. Allah knows his condition best. Do not make commendation of anyone
above Allah, i.e. you should not praise someone with full conviction and certainty’.
Hadith 67: Baihaqi
reported from Anas رضی اللہ تعالٰی عنہ that
Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم said, ‘When a fasiq is praised, Almighty
Allah’s Wrath is raised and the Arsh of Allah begins to tremble’.
Laws of Jurisprudence
Gheebat means to mention or disclose a hidden weakness of someone
(which he does not prefer to have disclosed before others) with the intention
of vilifying him. If this thing (trait or quality) is not really present in
him, then it is not gheebat (backbiting), but it is regarded as Bohtaan. It is
mentioned in the Qur’an-e-Majeed as follows:
(وَلَا یَغْتَبۡ
بَّعْضُکُمۡ بَعْضًا ؕ اَیُحِبُّ اَحَدُکُمْ اَنۡ یَّاۡکُلَ لَحْمَ اَخِیۡہِ
مَیۡتًا فَکَرِہۡتُمُوۡہُ ؕ)
“Do not backbite regarding one another amongst you.
Would anyone of you like that he should eat the flesh of his dead brother? You
regard this as detestable.” [Surah 49)
Verse 12]
The evils of backbiting have been mentioned many times in the Ahadith.
Some of these Ahadith have already been quoted. You should read them
thoroughly. It is very important to abstain from this haraam action. Nowadays,
this evil has become very common and widespread amongst Muslims, and we do not
make any effort to try to abstain from it. There are very few gatherings which
are protected from backbiting and tale-bearing.
Law: There is a person who
performs his Namaaz and keeps fast, but harms other Muslims by way of hand and
tongue (i.e. by his actions and words). To speak about how he is causing harm,
to others is not regarded as backbiting, because the aim of mentioning this is
so that others may become aware of his (wrong) actions. In doing so, they may
be able to protect themselves from him. They should not be duped by his Namaaz
and fasting and thus become tangled in a problem. It has been mentioned in the
Hadith, ‘Are you afraid of speaking against a Faajir? When will the people
recognise him? Speak about the bad that he possesses, so that people may
abstain from him and be protected from him’. [Durr-e-Mukhtar,
Raddul Muhtar]
Law: If the condition of
such a person, as mentioned above, is mentioned to the Muslim Ruler or to the
Qazi, so that he may be punished and this in turn will allow him to refrain
from his activities, then (giving this information) does not fall in the
category of tale-bearing or backbiting. [Durr-e-Mukhtar]
This ruling is regarding an open sinner and an open transgressor (Fasiq-o-Faajir),
regarding whom it is necessary to inform the people about. So, that they may be
protected from his mischief, and to do this is permissible and is not regarded
as gheebat. Now! One should understand and realise that the harm that is caused
by a Bud-Aqida[20] person is far worse than
that which is caused by a fasiq. The harm that will be caused by a fasiq is
much less than that which is caused by a person with corrupt beliefs. A fasiq
usually causes materialistic loss to us, whereas ones Deen and Imaan is harmed
and destructed by a Bud-Madhab[21].
In order to propagate their corrupt ideas, the bud-mazhabs are very punctual in
their Namaaz and fasting etc. They do this in order for their prestige to be embedded
into the hearts of the people. They do this, so that later on when they speak
of their misleading and corrupt ideas, it will be easily accepted by the
people. Thus, it is much more important to disclose the corruption and
wickedness of such people, compared to disclosing the mischief of a fasiq. One
should never be hesitant in disclosing and mentioning their corrupt beliefs.
Some (self-styled) Sufis of today try to display their supposed holiness by
saying that we should not speak ill about anyone. This is merely a scheme of shaitaan.
To protect the creation of Allah from the misled and corrupt people is not just
any ordinary act, but it is the Sunnat of the Ambia-e-Kiraam
علیہم السلام which these
(self-styled Sufis) want to omit by presenting baseless and worthless
interpretations. Their aim is to be popular with everyone, without having
anyone opposing them.
Law: If one knows that if
the immorality, which is in a particular person, is mentioned to his father, he
will be able to stop him from this activity, in such a case, the father should
be informed of it. If he can mention it to him verbally then he should do so
verbally, otherwise he should inform him of this in writing. If one knows that the
son will not take heed to what his father says, and he will not abstain from
his activity, one should refrain from mentioning it, as it will cause
unnecessary animosity. Similarly, one may complain to the husband regarding his
wife, and regarding the subject (citizen) to the King. [Durr-e-Mukhtar, Raddul Muhtar] However, it is important to note that the aim should not be to slander
him, but the actual intention should be so that the said persons may be able to
put an end to this immoral activity (of his), and so that he may refrain from
this bad habit.
Law: If someone discusses
the weaknesses of his Muslim brother with remorse, such as (by saying), I am
really sad that he is involved in such an activity. This is not backbiting,
because the one whose wrong has been discussed will not even feel offended if
he hears about it (i.e. as it was said out of remorse and not to fault him). He
will only take offence to it, when he knows that the person, who said such a
thing, did so with the intention of slandering him. However, it is important
that the said view be expressed only out of wishfulness and sadness; otherwise,
it will be regarded as gheebat. In actuality, it will be regarded as a type of
hypocrisy, boastfulness and self-praise, because he spoke against a Muslim
brother and tried to show that he does not mean bad by doing this. He also made
evident unto the people that he regards such an action as immoral upon himself
and for others as well. This will be Riya (boastfulness), and since he did not
make gheebat in the sense of making gheebat (backbiting), he has tried to show
himself to be amongst the pious. This is showing ones own virtue and is a form
of self-praise. [Durr-e-Mukhtar, Raddul Muhtar]
Law: If one criticised the
residents of a particular community or city, such as by saying that ‘the people
there are such and such type (of people)’. This will not amount to backbiting,
because the aim of such a statement does not really mean that all the people
there are of such nature, but the referral is generally to only a few people,
and the few that have been mentioned, are not known. It is only regarded as
backbiting when specific or known persons are being criticised. However, if the
aim is to speak ill of all the people that reside there, then this will be
backbiting. [Raddul Muhtar, Durr-e- Mukhtar]
Law: Faqih Abul Laith has
mentioned that gheebat is in four categories: The first category is that of
kufr (unbelief). This is when a person is committing gheebat and when he is
asked to refrain from gheebat, he says, ‘I am not making gheebat. I am true (in
what I am saying)’. Such a person has rendered an absolute haraam to be halaal.
The second category is that of ‘Nifaq’ (hypocrisy). This is when a person is
slandering someone without mentioning his name, yet the person before whom he
is slandering that person is aware and recognises who is being discussed. So,
in reality he is making gheebat, but he is showing himself to be very pious.
This is a type of hypocrisy. The third category is that of ‘Ma’siyat’ (Sin).
This is when a person commits gheebat and knows that to do so is haraam. Such a
person should repent. The fourth category is ‘Mubah’ (Lawful). That is to disclose
and mention the wrongs of a defiant sinner (Fasiq Mu’lin) and the evils of a
budmazhab (one with corrupt beliefs), and if this is done with the intention of
protecting people from the mischief and corruption of such persons, then there
is hope of attaining Thawaab (reward) for it. [Raddul
Muhtar]
Law: To speak against the
wrong (or corrupt) activities of a person who openly does wrong and does not
care what people think of it, is not regarded as gheebat. However, to disclose
other things about him which are not evident, will be regarded as backbiting.
It has been mentioned in the Hadith Shareef, ‘There is no gheebat of a person
who has removed the stole of modesty from his face.’ [Raddul Muhtar]
Law: If a person seeks the
advice of someone about a certain person and he discloses the shortcomings or
wrongs of the person in question, it will not be regarded as backbiting. It has
been mentioned in the Hadith Shareef that the one from whom advice is sought is
an Ameen[22], thus for him not to
divulge the wrongs of the said person will be regarded as Khayanat[23].
An example of this is when one intends to marry someone or he wishes to marry
his child (son or daughter) etc. to someone and he mentions this to someone and
asks their opinion in the said matter, then in such a situation it is not gheebat
for the person who is being asked to mention whatever he knows about the one in
question. Similarly, if one wishes to enter into a partnership with someone in
a business etc, or if he wishes to entrust some thing to someone or if he
wishes to reside next door to someone and he asks the opinion of someone
regarding him, then if the person who is being asked discloses the wrongs of
the person in question, it will not be regarded as backbiting. [Raddul Muhtar]
Law: To disclose the
corruptness of the budmazhabs who hide their corrupt beliefs, such as the
Raafdhis, who use deception and many of the Wahabis of today, who hide their
Wahabism and claim to be Sunnis, yet when they get the opportunity, they
discreetly propagate their corrupt ways, is not gheebat. Since (by disclosing
and unveiling their corrupt beliefs) one is saving the people from their
craftiness and deceit. If such a person does not hide his corrupt beliefs but
he publicly declares them, then too it will not be regarded as gheebat (to
speak out against him), as he is now in the category of those who openly
confess to evil doings. [Raddul
Muhtar]
Law: To complain against
the repression of someone to the relevant authority is not regarded as gheebat.
For example, if one complains that a certain person has oppressed him and used
high-handedness against him, so that the authority may meter out justice and be
impartial. Similarly, when presenting an Istifta[24]
before a Mufti[25], if one speaks against
anyone, by saying that a certain person did such and such a thing to me, and
what is the manner for me to be protected from him? However, in this situation
it is better not to mention the actual name. One should rather say, ‘A certain
person behaved in such a manner with a certain person’. Actually one should
interpret the situation by using the names of Zaid and Amr[26],
which is the common manner that is used in Istiftas nowadays. However, if one
does take the actual name of the person, it is still regarded as permissible.
There is no harm in this, just as it has been mentioned in the Hadith Shareef
that Hind complained to Rasoolullah
صلَّی اللہ تعالٰی علیہ واٰلہٖ وسلَّم regarding
Abu Sufyan رضی اللہ تعالٰی عنہ mentioning that he was very miserly and that
he did not give her enough provisions to suffice for her and her children,
unless she took some without his knowledge. Huzoor-e-Akram صلَّی اللہ تعالٰی علیہ
واٰلہٖ وسلَّم said to her, ‘You may take an amount that is
appropriate and sufficient for you and your children.’[Raddul Muhtar] One form
of permissibility is to disclose the shortcoming in something that is to be
sold. For example, if a person intended to sell a slave and he has certain
faults in him; in other words, if he is a thief or an adulterer, then it such a
case, it is permissible to disclose this fault to the buyer. Similarly, if one
sees that the buyer is giving fake or counterfeit money to the seller, then one
may inform the seller of this act of his. [Raddul
Muhtar]
Law: One other form of
permissibility is that the intention of disclosing the fault should not be to
speak ill of him, but the aim is for the sake of identification or recognition
of the said person. For example, that person who is well known by those
particular defects (in other words it has become a title for him), then in such
a case the objective is identification and not to disclose a defect, such as A’ma[27],
A’mash[28],
A’raj[29],
and Ahwal[30]. From amongst the
Sahaba-e-Kiraam, Abdullah bin Umm-e-Maktoom رضی اللہ
تعالٰی عنہ was blind, and in narrations, the word A’ma appears with his name.
Amongst the Muhaditheen[31],
Sulaiman A’mash is very distinguished. A’mash means blear eyed and this word is
used with his name as a sign of recognition. Similarly, here for the sake of
recognition, someone is referred to as blind, squint, short or tall. This does
not fall within the category of gheebat. [Raddul
Muhtar]
Law: To examine (or be
critical) of the narrators of Hadith, witnesses in a case, and authors, and to
state their shortcomings is permissible. If the shortcomings of the narrators
are not stated, then one will not be able to differentiate between those Hadith
which are authentic and those which are not authentic. Similarly, if the condition
of the authors is not stated, then there will be no difference between
authentic and unauthentic books. If the witnesses (in a case) are not cross
examined then the Rights of the Muslims will not be protected. From the
beginning until the end, there are eleven such situations, which apparently
seem to be gheebat, but in reality do not fall within the category of gheebat.
To state those defects is permissible, and in certain cases, it becomes waajib
to state them. [Raddul Muhtar]
Law: Just as one commits
gheebat with the tongue, it can also be committed by ones actions. If one
commits slander (backbiting) explicitly, or by hinting through a veiled
reference or by doing so indirectly (i.e. allusively), then in all these
conditions, it is regarded as being Haraam. No matter whatever the nature of
the defect (being stated), it will fall within the category of backbiting. The
example of Ta’reedh is when discussing someone, to say, ‘Alhumdulillah, I am
not like that’, the meaning of which is that he (the person who is being
discussed) is like that. If one writes the defect of someone, this too is
regarded as gheebat. To gesture by (nodding) the head etc. can also be regarded
as gheebat. An example of this is when someone is being praised, and one moves
his head in a manner whereby he intends to show that you are not aware of the defects
(faults) that he has within him. Gheebat can also be committed when gesturing
by moving the lips and eyes, and by raising the eyebrows and gesturing with the
tongue and hand. It has been mentioned in one Hadith that Hazrat A’isha رضی اللہ تعالٰی عنہا
says, ‘A woman visited us and after she had
left, I gestured with my hand, to imply that she was ‘short’.’ Huzoor صلَّی اللہ تعالٰی علیہ
وسلَّم said, ‘You have committed gheebat against her.’[Durr-e-Mukhtar, Raddul Muhtar]
Law: One form of gheebat is
to imitate (or mimic). For example, to walk with a limp in order to mimic a
cripple person, or to imitate the manner in which a particular person walks.
This too is regarded as gheebat. Actually, this is more contemptible than
saying it with the tongue, since by imitating him, one is completely emulating
him and the point is being clearly understood, which is not easily understood when
it is just said. [Durr-e-Mukhtar]
Law: One other form of
gheebat is also, when a person says, ‘A certain sort of person came to me’ or
‘I went to a certain type of person’. The one who is being addressed (i.e. the
listener) knows well that a particular person is being discussed, even though
the person speaking did not take the name of any person (in particular). However,
he explained it to the listener in such a manner, it will be regarded as
gheebat, because since the one being addressed knows that a certain person came
to him and he went to a certain person. Then to take the name or not take the
name are both alike and the ruling is the same. However, if the one listening
did not understand who in particular is being discussed; for example, if many
people came to him, he went to many people and the listener is not sure about
whom he is talking about, it will not be regarded as gheebat (backbiting). [Durr-e-Mukhtar]
Law: Just as one commits
gheebat regarding a living person, it is also regarded as gheebat to remember a
deceased Muslim by his faults (weaknesses), as long as it is not within those
situations, where to state the faults does not fall within the category of
gheebat. Just as it is haraam to commit gheebat against a Muslim, it is
likewise impermissible to commit gheebat concerning a Zimmi kaafir[32],
for their rights are the same as that of the Muslims. To state the defects of a
Harbi kaafir[33] is not gheebat. [Raddul Muhtar]
Law: Even though it is not
gheebat, to mention the weakness or defect of a person in his presence, because
for it to be gheebat, it must be committed in his absence; however, it is
haraam to a higher degree, than gheebat. As the reason for gheebat (to be
regarded as evil) is because it is the cause of injury to a Muslim, and this
injury to a Muslim is more when slandering him in his presence. In backbiting,
there is always the likelihood that he may or may not be informed of it, and if
he never finds out about it, then it will not be regard as being injurious to
him. In this case, the Shariah has regarded the probability of harm to be
harmful (injurious), thus terming it to be Haraam. To make derogatory remarks
to a persons face is in reality injurious, so why then should it not be
regarded as being Haraam. [Raddul
Muhtar]
Law: When some people are
questioned regarding their reason for committing gheebat against someone, they
audaciously say, ‘I am not afraid of him, come (with me) and I will say it to
his face.’ (Such people) should know that to speak ill of someone in their
absence is gheebat and this is Haraam, and if one says such a thing to his
face, then this will be regarded as committing a second Haraam. The fact that
one has the audacity to say it to his face does not make gheebat Halaal.
Law: Those defects which
are discussed on the basis of gheebat are of different types. (In other words
to speak ill about a person), if the person has some physical defect. For
example, he is blind, squint, lame, cripple, has a cut lip, or has a flat nose
etc. or (to point out that) which is regarded as a weakness in the case of his
lineage. Such as by saying that there is a certain weakness in his lineage, or
(to say) that his granny (paternal or maternal) was a cobbler’s wife (all fall
within the category of gheebat). The people of India have even categorised ones
profession in the ruling of ones lineage. Likewise, on the basis of disclosing
a defect, it is also regarded as gheebat and Haraam to (maliciously) refer to
someone as a carder (i.e. one who works with wool or cotton etc.) or a weaver
(etc.). To speak ill of his actions or character, or to discuss some weakness
regarding the manner in which one converses, such as by saying that he stutters
or stammers, or in the issues of Religion to say that he is not upright, then
all these are forms of gheebat. Even (to say) that his clothes are not good or
his house is not nice, or to speak of these things in a manner which will cause
him to feel insulted and aggrieved, are impermissible. [Raddul Muhtar]
Law: It is necessary upon
the person before whom someone is being backbitten, to reject this with his
tongue, such as by saying, ‘Do not speak ill regarding him in my presence.’ If
one finds that it is not safe or it is risky to reject this with the tongue,
then he should at least regard it as bad with his heart. If it is possible,
then the one before whom someone is being backbitten, should get-up and leave,
or he should interrupt such a topic, and talk about something that is unrelated.
By not doing this, the one who is listening to (the gheebat) is also regarded
as sinful. One who listens to gheebat falls within the same ruling that applies
to the one who is committing gheebat. It has been mentioned in the Hadith that
it is upon the Mercy of Allah that He may grant salvation from the fire of Hell
to the one who protected the dignity of his Muslim brother from being vilified.
[Raddul Muhtar]
Law: If the one you have
committed gheebat againts finds out about it, then it is necessary to ask for
his forgiveness and in doing so, it is necessary to say, ‘I spoke ill of you or
committed gheebat against you in such and such a way. Please forgive me.’ Only
if you gets him to forgive you is sufficient or if he did not find out (that
you spoke ill of him), then to repent and to be remorseful is sufficient. [Durr-e-Mukhtar]
Law: If the person who was
backbitten had no knowledge of this, and he (the backbiter) repented, and
thereafter, the one who was slandered finds out that a certain person was
backbiting against him, then in such a situation, will the repentance of the
backbiter be regarded as valid or not? Regarding this, there are two statements
of the Ulama? One statement is that his repentance will be regarded as being
valid (and) Allah will forgive them both. The backbiter’s forgiveness is based
on his repentance and as for the one whose gheebat was committed, and then his
salvation is because he overlooked the harm that was caused to him. Some Ulama
have mentioned that his repentance will remain suspended. (They say) that if
the person whose gheebat was committed passes away before the information of
this reached him, then the repentance of the backbiter is valid, and if he
received information of this after the backbiter repents, then it is regarded
as being invalid, until such time that he does not get him (the one who has
been slandered) to forgive him. In the case of Bohtaan (false accusation), it
is necessary to repent and to apologise. It is necessary for the person to go
back to all those in whose presence he falsely accused the said person and to
say, ‘I lied regarding a certain accusation which I made against the certain person.’
[Raddul Muhtar]
Law: It is necessary when
apologising and in contradicting the gheebat, to say something good about the
said person and to show some affection towards him, so that the (anguish) may
fade away from his heart. Lets assume that he forgave with his tongue (i.e. verbally),
but his heart is not pleased with him, then his asking for an apology and his
showing affection will be regarded as a means of contradicting the ills of
backbiting, and he will thus not be held accountable in the hereafter. [Raddul Muhtar]
Law: If the backbiter
apologised, and the other person accepted the apology and forgave him, but the
backbiter did not apologise truthfully and with a sincere heart. However, he
only did this for show, then in such a case, there is a probability that he
will be held accountable in the hereafter, because the other person forgave
him, thinking that he was apologising sincerely. [Raddul Muhtar]
Law: Imam Ghaz’zali علیہ الرحمۃ
states, ‘If the one whose gheebat was committed
passed away or disappeared, then how will one apologise to him? This situation
is a very complicated one. The backbiter should perform good deeds in
abundance, so that if his good deeds are given away to the one who was
backbitten, then (at least) he will have some good deeds remaining.’ [Raddul Muhtar]
Law: If one disclosed such
shortcomings of the said person, which he used to hide. In other words, he did
not want people to become aware of this, then when apologising, one should not
give details of the defects mentioned, but rather one should mention it vaguely
by saying that I have disclosed your shortcomings before the people, please
forgive me. If the shortcomings are not such (as mentioned above), then it may
be mentioned in detail. Similarly, if those statements are such, that by
mentioning them, there is a risk of causing strife, then they should not be
revealed. Some Ulama have 341 mentioned that to forgive the Rights that are not well-known is
also valid, and it can also be forgiven in this way. Thus, we should use this
statement as a basis and in such extraordinary cases, details should not be
disclosed. [Raddul Muhtar]
Law: If there was a dispute
between two individuals and both of them shook hands with one another in a show
of apologising, then this too is a form of apology. If a person who was
backbitten passes away, his heirs do not have the right to forgive the
backbiter. There is no credibility in them forgiving the backbiter. [Raddul Muhtar]
Law: It is not advisable to
praise someone to his face and if one praised him in his absence and he knows
that this news will reach him, then this too is not advisable. The third
scenario is where one praises someone and he does not even contemplate whether
the news of this will reach the said person or not, then this is permissible.
However, it is necessary that he should possess the qualities, which are
mentioned in his praise. One should not praise someone with illusory (i.e.
untrue) words, like the manner that is adopted by (some) poets, as this is very
distasteful. [Alamgiri]
[1] Taqwa refers to piety, which really means to truly fear Allah.
[2] Zikrullah refers to the sincere and devout remembrance of Allah.
[3] Noor refers to light and brightness.
[4] In other words, one who looks at his own faults, he will not delve
in the faults of others.
[5]
Ibn Adam harms Me: It must be noted that none has the power to
cause any harm to Allah. The word harm here is being used by Allah to emphasise
the waywardness of people in speaking against the Zamana (era), and to show
that it is something totally disliked by Allah.
[6]
Time here refers to the Zamana, i.e. to the era or the age.
[7]
In other words, to speak badly about the Zamana is to speak
against Allah, for whatever happens in the Zamana is from Allah.
[8]
Zul Wajhain refers to a two faced person, who goes to someone
taking one face and to another with another face, i.e. He behaves like a
munafiq (hypocrite), by saying one thing here and another thing there, and he
does not say the same thing everywhere.
[9] Gheebat refers to backbiting.
[10] This is the actual reason why it is called Gheebat, because you
are divulging that about him which he does not want you to.
[11] Bohtaan refers to slandering or accusing someone in regards to a
trait etc. which they do not possess.
[12] In other words, to refer to a short person as stout or chubby etc.
is also regarded as Gheebat, if it is said without need.
[13] Kafarah here refers to the expiation.
[14] Istighfar here refers to asking for pardon.
[15] Harj refers to killing or harming someone.
[16] Me’raj refers to the unique journey of Rasoolullah صلَّی اللہ تعالٰی علیہ وسلَّم beyond the heavens.
[17] Al-Mujahirin refers to those who openly commit sins.
[18] Faajir here refers to a rebellious transgressor.
[19] In other words, to disclose the evils of such people is not
regarded as gheebat.
[20] Bud-Aqida refers to a person holding corrupt and deviant beliefs.
[21]
Budmazhab refers to a misled and corrupt person following a
corrupt sect, such as Shia, Wahabi etc.
[22] Ameen here refers to a custodian of truth.
[23] Khayaanat refers to betrayal of trust.
[24] Istifta here refers to a Religious Query sent to a Mufti.
[25] A Mufti is a Muslim Jurist who issues the Religious Verdict.
[26] Zaid and Amr here refer to fictitious names used in judicial
queries etc.
[27] A’ma refers to a blind person).
[28] A’mash refers to a person who is blear eyed.
[29] A’raj refers to a lame or crippled person.
[30] Ahwal refers to a person who is squint.
[31] Muhaditheen refers to the annotators of Hadith.
[32] Zimmi kaafir refers to a non-Muslim citizen of an Islamic State.
[33] Harbi kaafir refers to an unbeliever in a non-Muslim State.
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