Hadith>Articles>Controlling The Tongue

ترجمۂ کنزالایمان: اللہ کے نام سے شروع جو نہایت مہربان رحم والا

Translation: Allah in the name of the most Affectionate the Merciful

Du’a for Reading the Book or Islamic Lesson

Read the following Du’a (supplication) before studying a religious book or Islamic lesson , you will remember whatever you study.

Translation:Ya Allah! Open the portal of knowledge and wisdom for us, and have mercy on us! O the one who is the most honourable and glorious! (Al-Mustaraf, vol. 1, pp. 40)

Note: Recite Durud Sharif once before and after the Du’a.

ترجمۂ کنزالایمان:اور اگر جب وہ اپنی جانوں پر ظلم کریں تو اے محبوب تمہارے حضور حاضر ہوں اور پھر اللہ سے معافی چاہیں اور رسول ان کی شفاعت فرمائے تو ضرور اللہ کو بہت توبہ قبول کرنے والا مہربان پائیں۔

                                                                                                      

Translation of Kanzul Iman:And if when they do justice unto their souls, then O beloved! They should come to you and then beg forgiveness of Allah and the messenger should intercede for them then surely, they would find Allah Most Relenting, Merciful (4:64)

Excellence of Durud Shareef

The Noble Rasool صلی اللہ تعالی علیہ وسلم has stated, ‘Whoever recites Salat upon me one time, Allah عزوجل sends ten mercies upon him.’ (Sahih Muslim, pp. 166, vol. 1)

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’.

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[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.

Ya Allah عزوجل of Mustafa  صلی اللہ تعالی علیہ وسلم! We make sincere Dua that  blesses us all with strength in Imaan and true love for the Holy Prophet  صلی اللہ تعالی علیہ وسلمand for all those who follow that which has been taught and commanded by Him. Amin! (Source: Extracted from Bahaar-e-Shariat Volume 16)

Courtesy: Imam Mustafa Raza Research Center

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