١٦٤. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:
«أَتَدْرُونَ مَا الْغِيبَةُ؟» قَالُوا:
«اَللّٰهُ وَرَسُولُهُ أَعْلَمُ» قَالَ:
«ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ» قِيلَ:
«أَفَرَأَيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ؟» قَالَ:
«إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ وَإِنْ لَمْ يَكُنْ فِيهِ فَقَدْ بَهَتَّهُ».
164. It is narrated from Abu Huraira (r.a.) that one day the Messenger of Allah (pbuh) asked:
“Do you know what is backbiting?”
The Noble Companions answered:
“Allah and His Messenger know better.”
Prophet (pbuh) said:
“Backbiting is your mention of your brother in a manner which he does not like.”
One of them asked:
“What is your opinion about that the situation that I actually find (that failing) in my brother which I made a mention of?
The Messenger of Allah (pbuh) said:
“If (that failing) is actually found (in him) what you assert, you in fact backbit him, and if that is not in him, it is a slander.” (Muslim, Birr, 70; Abu Dawud, Adab, 40/4874)
١٦٥. عَنْ عَائِشَةَ رَضِيَ اللّٰهُ عَنْهَا قَالَتْ: قُلْتُ لِلنَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«حَسْبُكَ مِنْ صَفِيَّةَ كَذَا وَكَذَا» قَالَ غَيْرُ مُسَدَّدٍ تَعْنِي قَصِيرَةً فَقَالَ:
«لَقَدْ قُلْتِ كَلِمَةً لَوْ مُزِجَتْ بِمَاءِ الْبَحْرِ لَمَزَجَتْهُ» قَالَتْ:
وَحَكَيْتُ لَهُ إِنْسَانًا فَقَالَ:
«مَا أُحِبُّ أَنِّي حَكَيْتُ إِنْسَانًا وَأَنَّ لِي كَذَا وَكَذَا».
165. Aisha (r.anha) narrated: I said to the Noble Prophet (pbuh):
“It is enough for you that Safiyyah is short-statured.”
The Messenger of Allah (pbuh) said:
“O Aisha! You have said such a word that it would pollute the sea if it were mixed in it.”
In another day, I have imitated someone before him.[1]
The Messenger of Allah (pbuh) said:
“Even if I should get the most valuable things on earth, I would never like to imitate and mention anyone in a way that they would not like.” (Abu Dawud, Adab, 35/4875; Tirmidhi, Qiyamah, 51/2502; Ahmad, VI, 189)
١٦٦. عَنْ أَبِي بَرْزَةَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«يَا مَعْشَرَ مَنْ آمَنَ بِلِسَانِهِ وَلَمْ يَدْخُلِ الْإِيمَانُ قَلْبَهُ! لَا تَغْتَابُوا الْمُسْلِمِينَ وَلَا تَتَّبِعُوا عَوْرَاتِهِمْ فَإِنَّهُ مَنِ اتَّبَعَ عَوْرَاتِهِمْ يَتَّبِعُ اللّٰهُ عَوْرَتَهُ وَمَنْ يَتَّبِعِ اللّٰهُ عَوْرَتَهُ يَفْضَحْهُ فِي بَيْتِهِ».
166. It is narrated from Abu Barza (r.a.) that the Messenger of Allah (pbuh) said:
“O community of people, who believed by their tongue, and belief did not enter their hearts, do not back-bite Muslims, and do not search for their faults, for if anyone searches for their faults, Allah will search for his faults, and if Allah searches for the fault of anyone, He disgraces him even in his house.” (Abu Dawud, Adab, 35/4880; Tirmidhi, Birr, 85/2032; Ibn Kathir, Tafsir, IV, 229)
١٦٧. عَنْ جَابِرِ بْنِ عَبْدِ اللّٰهِ رَضِيَ اللّٰهُ عَنْهُ قَالَ: كُنَّا مَعَ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَارْتَفَعَتْ رِيحُ جِيفَةٍ مُنْتِنَةٍ فَقَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«أَتَدْرُونَ مَا هٰذِهِ الرِّيحُ؟ هٰذِهِ رِيحُ الَّذِينَ يَغْتَابُونَ الْمُؤْمِنِينَ».
167. Jabir (r.a.) narrated:
“I was next to the Messenger of Allah (pbuh). Then suddenly the smell of carcass was felt.
The Messenger of Allah (pbuh) said:
“Do you know what that smell is? This is the smell of those who backbite about believers.” (Ahmad, III, 351)
١٦٨. عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«لَمَّا عُرِجَ بِي مَرَرْتُ بِقَوْمٍ لَهُمْ أَظْفَارٌ مِنْ نُحَاسٍ يَخْمِشُونَ وُجُوهَهُمْ وَصُدُورَهُمْ فَقُلْتُ:
«مَنْ هٰؤُلَاءِ يَا جِبْرِيلُ؟» قَالَ:
«هٰؤُلَاءِ الَّذِينَ يَأْكُلُونَ لُحُومَ النَّاسِ وَيَقَعُونَ فِي أَعْرَاضِهِمْ».
168. It is narrated from Anas b. Malik (r.a.) that the Messenger of Allah (pbuh) said:
“When I was taken up to heavens, I passed by people who had nails made of copper and who were scratching their faces and their breasts. I asked:
“O Gabriel! Who are these people?” He replied:
“They are those who were given to backbiting and who aspersed people’s honor and chastity.” (Abu Dawud, Adab, 35/4878; Ahmad, III, 224)
١٦٩. عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: خَرَجَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ مِنْ بَعْضِ حِيطَانِ الْمَدِينَةِ فَسَمِعَ صَوْتَ إِنْسَانَيْنِ يُعَذَّبَانِ فِي قُبُورِهِمَا فَقَالَ:
«يُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ وَإِنَّهُ لَكَبِيرٌ كَانَ أَحَدُهُمَا لَا يَسْتَتِرُ مِنَ الْبَوْلِ وَكَانَ الْآخَرُ يَمْشِي بِالنَّمِيمَةِ» ثُمَّ دَعَا بِجَرِيدَةٍ فَكَسَرَهَا بِكِسْرَتَيْنِ أَوْ ثِنْتَيْنِ فَجَعَلَ كِسْرَةً فِي قَبْرِ هٰذَا وَكِسْرَةً فِي قَبْرِ هٰذَا فَقَالَ:
«لَعَلَّهُ يُخَفَّفُ عَنْهُمَا مَا لَمْ يَيْبَسَا».
169. Ibn Abbas (r.a.) narrated:
Once the Prophet went through the grave-yards of Medina and heard the voices of two humans who were being tortured in their graves. The Prophet (pbuh) said:
“They are being punished because of a major sin that they did not think of it as a major sin, yet their sins are great. One of them used not to save himself from (being soiled with) the urine, and the other used to go about with calumnies.”
Then the Prophet asked for a green palm tree leaf and split it into two pieces and placed one piece on each grave, saying:
“I hope that their punishment may be abated as long as these pieces of the leaf have not dried.” (Bukhari, Adab, 49; Wudu, 55, 56; Janaiz, 82. Also see Muslim, Taharah, 111; Abu Dawud, Taharah, 11; Tirmidhi, Taharah, 53; Nasai, Taharah, 26; naiz, 116; Ibn Majah, Taharah, 26)
١٧٠. عَنْ هَمَّامِ بْنِ الْحَارِثِ قَالَ: كُنَّا جُلُوسًا مَعَ حُذَيْفَةَ رَضِيَ اللّٰهُ عَنْهُ فِي الْمَسْجِدِ فَجَاءَ رَجُلٌ حَتَّى جَلَسَ إِلَيْنَا فَقِيلَ لِحُذَيْفَةَ رَضِيَ اللّٰهُ عَنْهُ: إِنَّ هٰذَا يَرْفَعُ إِلَى السُّلْطَانِ أَشْيَاءَ فَقَالَ حُذَيْفَةُ رَضِيَ اللّٰهُ عَنْهُ إِرَادَةَ أَنْ يُسْمِعَهُ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
«لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ».
170. Hammam b. al-Harith (r.a.) narrated:
We were sitting with Hudhaifa (r.a.) in the mosque. A man came and sat along with us. It was said to Hudhaifa:
“This was the man who carried tales to the ruler.”
Hudhaifa remarked with the intention of conveying to him:
“I have heard the Messenger of Allah (pbuh) saying:
“The tale-bearer will not enter Paradise.” (Muslim, Iman, 170, 168, 169; Bukhari, Adab, 50; Also see Abu Dawud, Adab, 33; Tirmidhi, Birr, 79)
Explanations:
Since Almighty Allah loves His servants a lot, especially the believers, He protects them in every way such as their lives, wealth, and chastity. He announced backbiting as one of the major sins and prohibited it for this reason. By prohibiting backbiting, Almighty Allah protects even the hearts of His sinful subjects from getting hurt. This shows us how valuable the heart, the sacred place for the sight of Allah is. Even a more important reason for the prohibition of backbiting is that it destroys the friendship between people, and it endangers and destroys the most important foundations of social life such as peace and tranquility and feelings of friendship.
Our Almighty Lord tells with a blood-tingling expression that backbiting is an act that is harmful for one’s intelligence, heart, conscience, and religion:
“O you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it…But fear Allah. For Allah is Oft-Returning, Most Merciful.” (Al-Hujurat; 49:12)
Since backbiting is a sin that one can easily fall into, the preventions and punishments are discouraging and serious. For this reason, Almighty Allah gives one of the striking examples in the noble verse about backbiting.
Since those who are talked about are absent, they are defenseless and helpless just like the dead. When it comes to the position of those who perform the backbiting, it is same as disloyalty since he attacks his brother from the back in such a helpless position.
In the noble verse, by saying “Would any of you like?” attention is drawn to the fact that backbiting is something as distasteful as eating the flesh of one’s dead brother, not to mention that eating live human flesh is itself impure and of course forbidden. What a mental, spiritual, and moral corruption it is to eat the rotten and wormy flesh of one’s dead brother.
Backbiting is the name of the foolishness of transferring as one’s own capital the sinful acts of those who one does not like. Sadi-i Shirazi says the following:
“When a sinner’s goblet is full, the sins of this unfortunate person, whose book of deeds is dark, drag him to Hell. However, another one who does not want him to be alone there runs after him because of backbiting.” (Bostan, p. 236)
Since backbiting people includes some of the worst spiritual illnesses such as self-importance, two-facedness, envy, and belittling the subjects of Allah, it arises the anger of Allah and causes damages to people in all directions. Sheyh Sadi also told about this fact:
“O generous and smart people; do not backbite anyone, be they evil or good! That is because if the person you have backbitten is really a bad person, you would make him your enemy. If the person you have backbitten is a good person, you would have done something bad.
If someone comes to you and says “so and so is a bad person,” know that he is telling you his own fault. That is because when he only says “the act of so and so is this,” he would need a proof. Just telling is not enough. He is not proving his words. His words are only backbiting. Thus, his backbiting is for sure. Backbiting is a major sin. Thus, his own words become evidence against him.
Should I tell you the right word: when you backbite, you are the evil one even if you tell the truth!..
Once, a person had backbitten someone. A scholar there told him:
“Do not bad mouth anyone with me! Do not make me think badly about you! That is because if you bad mouth someone, I would know you as the evil one. Also, I do not understand what good there will be from this bad mouthing. Let’s assume that you caused a decrease in his reputation by backbiting him, this reduction will not be added to your reputation!” (Bostan, pp. 234-235)
Thus, a believer should control his tongue and watch his words. The criteria put by the Prophet (pbuh) are so wise:
“Talk what is good or keep quiet!” (Bukhari, Adab, 31, 85; Riqaq, 23; Muslim, Iman, 74; Luqata, 14)
“Those who keep quiet found salvation!” (Tirmidhi, Qiyamah, 50/2501; Darimi, Riqaq, 5)
The Messenger of Allah (pbuh) establishes how bad backbiting is in our first hadith. In order to teach the Noble Companions what backbiting is, the Messenger of Allah (pbuh) first asked a striking question to them and then drew the strict limits of backbiting:
“…talking about your brother in a manner which he would not like.”
The things that are told may not be necessarily bad but if the person does not like these things to be said about him, then that is backbiting. Backbiting is based on whether the person likes the things that are said about him or not rather than the things that are said.
There is another issue that most people confuse, and the Prophet (pbuh) clearly explained it as:
“If (that failing) is actually found (in him) what you assert, you in fact backbit him, and if that is not in him it is a slander.”
Thus, saying things such as “I am telling the truth”, “I am saying what is substantial” or “I would say the same things to his face” cannot save one from backbiting.
The definition of backbiting (ghibah) is very wide. Expressing verbally or in writing, explaining with symbols, mimics or body language, imitating or even implying things about someone who is not present such as his physical structure, moral values, worships, wealth, children, relatives, his stuff, the way he walks or talks, or about his habits in such a way that he does not like are considered as backbiting. In other words, any word or act that is done in an absence of a Muslim that may hurt his heart is backbiting.
{
A man who used to sit next to the Messenger of Allah (pbuh) stood up and left. However, he had difficulty when he was trying to stand up. After he left, some people said:
“So and so is very weak.”
The Messenger of Allah (pbuh) said:
“You have eaten the flesh of your brother, you have backbit.” (Haythami, VIII, 94)
{
Abdullah b. Mas’ud (r.a.) narrated:
We were sitting with the Prophet (pbuh). A man stood up and left. After he left, someone bad mouthed him. Upon this, the Messenger of Allah (pbuh) said:
“Go and wash your mouth really well and clean the left pieces between your teeth!”
The man asked:
“What should I clean in between my teeth O the Messenger of Allah, as if I have eaten meat?!”
The Messenger of Allah (pbuh) replied:
“You have eaten the flesh of your brother.” (Haythami, VIII, 94)
{
Sheikh Sadi gives a wise example on this topic:
I had a duty at the Nizamiya Madrasa I used to attend conferences day and night. One day, I told to my master:
“My friend so and so envies me. When I explain the meaning of a hadith nicely, his heart fills with darkness!..”
My master, who had high moral values, got very angry when he heard this:
“This is very bad” he said and added “I did not like your friend to envy you. However! Who told you that backbiting is something good? If he is on the way to Hell due to his jealousy, you will reach him from another way!..” (Bostan, pp. 235-236)
{
People should talk about others in their absence in such a way that they should be able to say the same things to their faces without hesitation and without breaking their hearts. If one abstains from the eyes looking at him and speaks differently to others’ faces and from their backs, he should not forget that Omniscient Allah is present everywhere and at all times. He should pull himself together and abstain from Allah the Almighty at least as much as he abstains from the looks of others.
If what one is saying about the other person is not actually found in him, as our hadith expressed it, it is a slander and its punishment is ever greater. It is stated in a verse:
“And those who annoy believing men and women undeservedly bear (on themselves) a calumny and a glaring sin.” (Al-Ahzab; 33:58)
Since backbiting and slandering are attacking others’ rightful dues, asking Allah for forgiveness is not enough for getting forgiven. The Messenger of Allah (pbuh) said:
“Unless those who are backbitten forgive those who backbit them, the backbiter cannot be forgiven.” (Haythami, VIII, 92)
Thus, one has to ask for forgiveness from Allah first by asking forgiveness from the person whom he backbit. Then, one has to pay expiation for the backbiting done and Mujahid, one of the scholars of Tabiin, expressed this fact saying:
“The expiation of eating the flesh of your brother is to praise him and pray good things for him.”
On the other hand, it is not backbiting to talk about the faults of mischievous people who go beyond the limits of modesty and commit sins openly, oppressor administrators, and those who want to corrupt religion by mixing some innovations. Also, it is not backbiting to give directly relevant information about others to those who needs this information for reasons such as affinity, partnership, vicinity, conducting business, or entrusting something. That is because when the relevant information is not given in such cases, the other party would be harmed.
However, one must not fall into the traps of the carnal self on these matters. As a matter of fact, the carnal self always runs after some excuses that may make him look right.
In our second hadith, we are informed that backbiting by even one word is enough to pollute a sea. In the rest of the hadith, we are informed that the sin of talking about someone in a manner that he would not like it cannot be compensated.
Since the Prophet (pbuh) interrupted Aisha (r.anha), the Mother of Believers, we understand that as a believer we should not only avoid backbiting, but also should prevent others to commit this sin. One must not listen to backbiting that is being done in his presence and should interfere as much as he can.
It is said in a Noble verse that:
“And when they hear vain talk, they turn away therefrom and say: “To us our deeds, and to you yours; peace be to you: we seek not the ignorant.” (Qasas; 28:55, Al-Muminun; 23:3)
That is because no goodness comes from a backbiter. A wise man put it nicely:
“If someone comes to you and talks about another person, do not think that he will thank you and acknowledge your goodness!”
Thus, the one who prevents others from backbiting saves from getting harmed both himself, and the person who wants to backbite, and also the one who was going to be talked about.
The Messenger of Allah (pbuh) said:
“If anyone guards a believer from a hypocrite, Allah will send an angel who will guard his flesh on the Day of Resurrection from Hellfire; but if anyone attacks a Muslim saying something by which he wishes to disgrace him, he will be restrained by Allah on the bridge over Hell till he is acquitted of what he said.” (Abu Dawud, Adab, 36/4883)
In our third hadith, by addressing as “O community of people, who say their belief by their tongue but belief did not enter their hearts!”, the Messenger of Allah (pbuh) pointed out that backbiting and searching for others’ faults cannot be seen in a believer and this spiritual illness is a sign of hypocrisy.
Those who backbite about believers and search for their faults take the risk of facing opposition of Allah, the Lord of all universes. In this case, Allah will uncover their faults and bring shame on them even if they are in the middle of their houses.
According to what we have learned from other narrations, after the Messenger of Allah (pbuh) led the Noon Prayer, he turned towards the congregation in an angry fashion and even went up to a pulpit and loudly announced the hadith about backbiting and ensure that everyone heard the divine message about backbiting. (Tirmidhi, Birr, 85/2032; Haythami, VIII, 92)
The Messenger of Allah (pbuh) said in another hadith:
“Whoever blames his brother for his fault, he himself would not die before making the same fault.” (Tirmidhi, Qiyama, 53/2505)
Our ancestors who experienced this hadith many times said “Don’t laugh to your neighbor for you’ll be in the same position.”
In our forth hadith, the Messenger of Allah (pbuh) talked to the believers about the offensive odor of backbiting. According to some noble hadith, there are very bad smells, tastes, and shapes of sins.[2] If people could feel them, they would never come close to sinful acts. However, for the purpose of the test of Allah, these bad smells, tastes, and shapes are hidden from people. The Prophet (pbuh) informed us about them. Thus, what falls upon Muslims is fully trust the words of the Messenger of Allah and stay away from sinful acts.
Some people replied as follows to the question of “Why don’t we smell the offensive odor of backbiting today?”
“In the Era of Happiness people used to pay extra attention to stay away from backbiting. If someone backbit from time to time, an offensive odor used to be felt. Since the sin of backbiting is being committed all the time in today’s world, our senses got used this offensive odor, and so we do not feel it anymore.”
In our fifth hadith, the punishment of backbiting in the hereafter is symbolically explained for us to realize better.
The act of scratching one’s face and breast is a sign of extreme regret and sorrow due to a major trouble that he knowingly got himself into. In other words, those who backbite harm no one else but themselves, and prepare their own punishments. Thus, the punishment that they will be given in the Hereafter is shown as scratching their faces and their breasts with copper nails.
On the other hand, when the backbiting is heard by the brother who was backbiten, it brings shame on the backbiter and makes him blush by dishonoring him in the society. Thus, as backbiting does not befit Islam, it does not befit chivalry either.
Sadi-i Shirazi expressed this saying:
One day, someone said:
“Robbery is better than backbiting!..
I thought that he made this analogy as a joke. I asked him:
“You talked nonsense my friend. I think what you have said is weird. What good have you seen in robbery that you prefer it over backbiting?”
He replied:
“Those who commit robbery are brave people. When they see a caravan, they attack it with fury and they fight, struggle, and capture the caravan. They win and get their booty. They fill their pockets by earning money and stuff and live a prosperous life at least in this world. However, what shapeless, monkey-like, and sneaky backbiters do is to darken their book of deeds with backbiting and do not gain anything in return.” (Bostan, p. 235)
The goal in this talk is not to belittle robbery but to explain the magnitude of wickedness and harms of backbiting in a sarcastic way.
Thus, when the backbiters realize that they did not gain anything in neither this world nor the hereafter, and see the punishment that they will receive, they will punish themselves with extreme remorse.
Another important matter about backbiting is that the person who became the subject of the backbiting should show the virtuousness of forgiving the backbiter. When the person who became the subject of backbiting forgives the backbiter, he will receive great divine rewards in the hereafter for being virtuous.
Encouraging this, one day the Messenger of Allah (pbuh) said:
“Can’t anyone of you be like Abu Damdam?”
The Companions asked:
“Who is Abu Damdam?”
Our Noble Prophet replied:
“He was a member of a clan before your time. He used to say “I forgive those who abuse or backbite me.” (Abu Dawud, Adab, 36/4887)
This is certainly the manifestation of the principle of “Tolerating the creatures due to the love for their Creator.” In other words, mature believers who love Allah can forgive His subjects easily for the sake of Allah.
One of the magnanimous examples of virtue in this respect is Ulba b. Zaid (r.a.), a poor companion of the Prophet. When the Messenger of Allah (pbuh) called the help of Muslims in Tabuk Military Expedition, Ulba woke up for the night prayer and prayed and begged Allah. The next morning, he took the single piece of stuff that he owned and went to the Prophet. In a great spirit, he showed an example of virtue and altruism and said:
“O the Messenger of Allah! There is nothing that I can give as a sadaqah (alm). I donate this one piece of stuff that I have. I also forgive those who make me sad or talk behind me or make fun of me due to this!” (Ibn Hajar, el-Isaba, II, 500; Ibn Kathir, es-Sire, IV, 9; Waqidi, III, 994)
There are also people who make self-sacrifice to protect their neighbors from the sin of backbiting. One pious man said:
“I know people who do not put on new clothes thinking that his neighbors may get jealous and commit the sin of backbiting!”
In our sixth hadith, a major sin is mentioned that is similar to backbiting but worse than that. That sin is to cause mischief and disorder by being a talebearer between people. This sin which is also known in popular language as “to make mischief” or “to disunite” differs from backbiting since the intention is to destroy the friendship between two people.
The talebearers are called “nammam” and “kattat” in the hadith. Both of these words almost mean the same thing but with a nuance. In this case, nammam refers to those who tell the things that are spoken in an assembly that he was present as well. Kattat on the other hand refers to those who listen to others secretly and then tell what is being told to others.
As can be understood from the hadith, people take this wicked sin lightly and consider it unimportant. However, since being a talebearer causes mischief and disorder, it is a major sin. That is because it is told in the Nobel Qur’an that causing mischief and disorder is worse than killing someone.[3] For this reason, being a talebearer leads to severe punishment in the Hereafter and causes one to go to Hell. [4]
As a matter of fact, in our seventh hadith, we are informed that talebearers will not enter into Paradise.
As it can be understood from the hadith, those who commit the sin of talebearing among the Muslims will not go to Paradise at first. If they are forgiven, they will first go to Hell and receive punishment for their sins and then will enter the Paradise. That is because sinner Muslims will not be deprived of Paradise forever as the disbelievers will be.
On the other hand, those who inform the administrators about what the general public is saying with the intention of causing disorder are also included in the definition of tale bearing.
[1] Aisha (r.anha) and other mothers of Muslims were humans in spite of their many good virtues. Thus, it is very natural for them to make mistakes from time to time. They used to quit their mistakes as soon as they understand their mistakes. On the other hand, the mistakes of those who lived with the Messenger of Allah (pbuh) helped some important principles to be learned.
[2] See Bukhari, Ta’bir, 48; Abu Dawud, Adab, 35/4875; Tirmidhi, Birr, 46/1972; Qiyamat, 51/2502; Ahmad, III, 351; VI, 189; Haythami, II, 322, 324.
[3] Al-Baqarah; 2:191, 217.
[4] In the sixth hadith, apart from tale-bearing, the Messenger of Allah (pbuh) also talked about not saving oneself from (being soiled with) the urine. Some people urinate standing up and not pay attention to their hygiene, and take this issue lightly. Especially, in today’s restrooms where the base is covered with concrete or porcelain, the urine splashes on them. As a matter of fact, this filth does not befit a Muslim who appears before his Lord five times a day and who is the symbol of purity. A Muslim should respond to either call of the nature nicely and in a sitting position and then should clean himself without getting a drop of filth to his cloths. Otherwise, when one’s clothes get filthy, one endangers the validity of his worships. The Messenger of Allah (pbuh) said the following in order to discourage from this:
“The majority of the suffering in grave will be the result of not avoiding impurity properly.” (Ibn Majah, Taharat, 26)
The fact that the Prophet (pbuh) placed a green palm tree leaf on a grave and hoped for their punishment to be abated is a sign of his profound mercy and affection for his followers. By doing this, our Master the Prophet also encouraged us to plant and keep the grave yards green.
Like this:
Like Loading...
h. Backbiting and Being a Talebearer
١٦٤. عَنْ أَبِي هُرَيْرَةَ رَضِيَ اللّٰهُ عَنْهُ أَنَّ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ قَالَ:
«أَتَدْرُونَ مَا الْغِيبَةُ؟» قَالُوا:
«اَللّٰهُ وَرَسُولُهُ أَعْلَمُ» قَالَ:
«ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ» قِيلَ:
«أَفَرَأَيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ؟» قَالَ:
«إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ وَإِنْ لَمْ يَكُنْ فِيهِ فَقَدْ بَهَتَّهُ».
164. It is narrated from Abu Huraira (r.a.) that one day the Messenger of Allah (pbuh) asked:
“Do you know what is backbiting?”
The Noble Companions answered:
“Allah and His Messenger know better.”
Prophet (pbuh) said:
“Backbiting is your mention of your brother in a manner which he does not like.”
One of them asked:
“What is your opinion about that the situation that I actually find (that failing) in my brother which I made a mention of?
The Messenger of Allah (pbuh) said:
“If (that failing) is actually found (in him) what you assert, you in fact backbit him, and if that is not in him, it is a slander.” (Muslim, Birr, 70; Abu Dawud, Adab, 40/4874)
١٦٥. عَنْ عَائِشَةَ رَضِيَ اللّٰهُ عَنْهَا قَالَتْ: قُلْتُ لِلنَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«حَسْبُكَ مِنْ صَفِيَّةَ كَذَا وَكَذَا» قَالَ غَيْرُ مُسَدَّدٍ تَعْنِي قَصِيرَةً فَقَالَ:
«لَقَدْ قُلْتِ كَلِمَةً لَوْ مُزِجَتْ بِمَاءِ الْبَحْرِ لَمَزَجَتْهُ» قَالَتْ:
وَحَكَيْتُ لَهُ إِنْسَانًا فَقَالَ:
«مَا أُحِبُّ أَنِّي حَكَيْتُ إِنْسَانًا وَأَنَّ لِي كَذَا وَكَذَا».
165. Aisha (r.anha) narrated: I said to the Noble Prophet (pbuh):
“It is enough for you that Safiyyah is short-statured.”
The Messenger of Allah (pbuh) said:
“O Aisha! You have said such a word that it would pollute the sea if it were mixed in it.”
In another day, I have imitated someone before him.[1]
The Messenger of Allah (pbuh) said:
“Even if I should get the most valuable things on earth, I would never like to imitate and mention anyone in a way that they would not like.” (Abu Dawud, Adab, 35/4875; Tirmidhi, Qiyamah, 51/2502; Ahmad, VI, 189)
١٦٦. عَنْ أَبِي بَرْزَةَ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«يَا مَعْشَرَ مَنْ آمَنَ بِلِسَانِهِ وَلَمْ يَدْخُلِ الْإِيمَانُ قَلْبَهُ! لَا تَغْتَابُوا الْمُسْلِمِينَ وَلَا تَتَّبِعُوا عَوْرَاتِهِمْ فَإِنَّهُ مَنِ اتَّبَعَ عَوْرَاتِهِمْ يَتَّبِعُ اللّٰهُ عَوْرَتَهُ وَمَنْ يَتَّبِعِ اللّٰهُ عَوْرَتَهُ يَفْضَحْهُ فِي بَيْتِهِ».
166. It is narrated from Abu Barza (r.a.) that the Messenger of Allah (pbuh) said:
“O community of people, who believed by their tongue, and belief did not enter their hearts, do not back-bite Muslims, and do not search for their faults, for if anyone searches for their faults, Allah will search for his faults, and if Allah searches for the fault of anyone, He disgraces him even in his house.” (Abu Dawud, Adab, 35/4880; Tirmidhi, Birr, 85/2032; Ibn Kathir, Tafsir, IV, 229)
١٦٧. عَنْ جَابِرِ بْنِ عَبْدِ اللّٰهِ رَضِيَ اللّٰهُ عَنْهُ قَالَ: كُنَّا مَعَ النَّبِيِّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ فَارْتَفَعَتْ رِيحُ جِيفَةٍ مُنْتِنَةٍ فَقَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«أَتَدْرُونَ مَا هٰذِهِ الرِّيحُ؟ هٰذِهِ رِيحُ الَّذِينَ يَغْتَابُونَ الْمُؤْمِنِينَ».
167. Jabir (r.a.) narrated:
“I was next to the Messenger of Allah (pbuh). Then suddenly the smell of carcass was felt.
The Messenger of Allah (pbuh) said:
“Do you know what that smell is? This is the smell of those who backbite about believers.” (Ahmad, III, 351)
١٦٨. عَنْ أَنَسِ بْنِ مَالِكٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: قَالَ رَسُولُ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ:
«لَمَّا عُرِجَ بِي مَرَرْتُ بِقَوْمٍ لَهُمْ أَظْفَارٌ مِنْ نُحَاسٍ يَخْمِشُونَ وُجُوهَهُمْ وَصُدُورَهُمْ فَقُلْتُ:
«مَنْ هٰؤُلَاءِ يَا جِبْرِيلُ؟» قَالَ:
«هٰؤُلَاءِ الَّذِينَ يَأْكُلُونَ لُحُومَ النَّاسِ وَيَقَعُونَ فِي أَعْرَاضِهِمْ».
168. It is narrated from Anas b. Malik (r.a.) that the Messenger of Allah (pbuh) said:
“When I was taken up to heavens, I passed by people who had nails made of copper and who were scratching their faces and their breasts. I asked:
“O Gabriel! Who are these people?” He replied:
“They are those who were given to backbiting and who aspersed people’s honor and chastity.” (Abu Dawud, Adab, 35/4878; Ahmad, III, 224)
١٦٩. عَنِ ابْنِ عَبَّاسٍ رَضِيَ اللّٰهُ عَنْهُ قَالَ: خَرَجَ النَّبِيُّ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ مِنْ بَعْضِ حِيطَانِ الْمَدِينَةِ فَسَمِعَ صَوْتَ إِنْسَانَيْنِ يُعَذَّبَانِ فِي قُبُورِهِمَا فَقَالَ:
«يُعَذَّبَانِ وَمَا يُعَذَّبَانِ فِي كَبِيرٍ وَإِنَّهُ لَكَبِيرٌ كَانَ أَحَدُهُمَا لَا يَسْتَتِرُ مِنَ الْبَوْلِ وَكَانَ الْآخَرُ يَمْشِي بِالنَّمِيمَةِ» ثُمَّ دَعَا بِجَرِيدَةٍ فَكَسَرَهَا بِكِسْرَتَيْنِ أَوْ ثِنْتَيْنِ فَجَعَلَ كِسْرَةً فِي قَبْرِ هٰذَا وَكِسْرَةً فِي قَبْرِ هٰذَا فَقَالَ:
«لَعَلَّهُ يُخَفَّفُ عَنْهُمَا مَا لَمْ يَيْبَسَا».
169. Ibn Abbas (r.a.) narrated:
Once the Prophet went through the grave-yards of Medina and heard the voices of two humans who were being tortured in their graves. The Prophet (pbuh) said:
“They are being punished because of a major sin that they did not think of it as a major sin, yet their sins are great. One of them used not to save himself from (being soiled with) the urine, and the other used to go about with calumnies.”
Then the Prophet asked for a green palm tree leaf and split it into two pieces and placed one piece on each grave, saying:
“I hope that their punishment may be abated as long as these pieces of the leaf have not dried.” (Bukhari, Adab, 49; Wudu, 55, 56; Janaiz, 82. Also see Muslim, Taharah, 111; Abu Dawud, Taharah, 11; Tirmidhi, Taharah, 53; Nasai, Taharah, 26; naiz, 116; Ibn Majah, Taharah, 26)
١٧٠. عَنْ هَمَّامِ بْنِ الْحَارِثِ قَالَ: كُنَّا جُلُوسًا مَعَ حُذَيْفَةَ رَضِيَ اللّٰهُ عَنْهُ فِي الْمَسْجِدِ فَجَاءَ رَجُلٌ حَتَّى جَلَسَ إِلَيْنَا فَقِيلَ لِحُذَيْفَةَ رَضِيَ اللّٰهُ عَنْهُ: إِنَّ هٰذَا يَرْفَعُ إِلَى السُّلْطَانِ أَشْيَاءَ فَقَالَ حُذَيْفَةُ رَضِيَ اللّٰهُ عَنْهُ إِرَادَةَ أَنْ يُسْمِعَهُ: سَمِعْتُ رَسُولَ اللّٰهِ صَلَّى اللّٰهُ عَلَيْهِ وَسَلَّمَ يَقُولُ:
«لَا يَدْخُلُ الْجَنَّةَ قَتَّاتٌ».
170. Hammam b. al-Harith (r.a.) narrated:
We were sitting with Hudhaifa (r.a.) in the mosque. A man came and sat along with us. It was said to Hudhaifa:
“This was the man who carried tales to the ruler.”
Hudhaifa remarked with the intention of conveying to him:
“I have heard the Messenger of Allah (pbuh) saying:
“The tale-bearer will not enter Paradise.” (Muslim, Iman, 170, 168, 169; Bukhari, Adab, 50; Also see Abu Dawud, Adab, 33; Tirmidhi, Birr, 79)
Explanations:
Since Almighty Allah loves His servants a lot, especially the believers, He protects them in every way such as their lives, wealth, and chastity. He announced backbiting as one of the major sins and prohibited it for this reason. By prohibiting backbiting, Almighty Allah protects even the hearts of His sinful subjects from getting hurt. This shows us how valuable the heart, the sacred place for the sight of Allah is. Even a more important reason for the prohibition of backbiting is that it destroys the friendship between people, and it endangers and destroys the most important foundations of social life such as peace and tranquility and feelings of friendship.
Our Almighty Lord tells with a blood-tingling expression that backbiting is an act that is harmful for one’s intelligence, heart, conscience, and religion:
“O you who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin: And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it…But fear Allah. For Allah is Oft-Returning, Most Merciful.” (Al-Hujurat; 49:12)
Since backbiting is a sin that one can easily fall into, the preventions and punishments are discouraging and serious. For this reason, Almighty Allah gives one of the striking examples in the noble verse about backbiting.
Since those who are talked about are absent, they are defenseless and helpless just like the dead. When it comes to the position of those who perform the backbiting, it is same as disloyalty since he attacks his brother from the back in such a helpless position.
In the noble verse, by saying “Would any of you like?” attention is drawn to the fact that backbiting is something as distasteful as eating the flesh of one’s dead brother, not to mention that eating live human flesh is itself impure and of course forbidden. What a mental, spiritual, and moral corruption it is to eat the rotten and wormy flesh of one’s dead brother.
Backbiting is the name of the foolishness of transferring as one’s own capital the sinful acts of those who one does not like. Sadi-i Shirazi says the following:
“When a sinner’s goblet is full, the sins of this unfortunate person, whose book of deeds is dark, drag him to Hell. However, another one who does not want him to be alone there runs after him because of backbiting.” (Bostan, p. 236)
Since backbiting people includes some of the worst spiritual illnesses such as self-importance, two-facedness, envy, and belittling the subjects of Allah, it arises the anger of Allah and causes damages to people in all directions. Sheyh Sadi also told about this fact:
“O generous and smart people; do not backbite anyone, be they evil or good! That is because if the person you have backbitten is really a bad person, you would make him your enemy. If the person you have backbitten is a good person, you would have done something bad.
If someone comes to you and says “so and so is a bad person,” know that he is telling you his own fault. That is because when he only says “the act of so and so is this,” he would need a proof. Just telling is not enough. He is not proving his words. His words are only backbiting. Thus, his backbiting is for sure. Backbiting is a major sin. Thus, his own words become evidence against him.
Should I tell you the right word: when you backbite, you are the evil one even if you tell the truth!..
Once, a person had backbitten someone. A scholar there told him:
“Do not bad mouth anyone with me! Do not make me think badly about you! That is because if you bad mouth someone, I would know you as the evil one. Also, I do not understand what good there will be from this bad mouthing. Let’s assume that you caused a decrease in his reputation by backbiting him, this reduction will not be added to your reputation!” (Bostan, pp. 234-235)
Thus, a believer should control his tongue and watch his words. The criteria put by the Prophet (pbuh) are so wise:
“Talk what is good or keep quiet!” (Bukhari, Adab, 31, 85; Riqaq, 23; Muslim, Iman, 74; Luqata, 14)
“Those who keep quiet found salvation!” (Tirmidhi, Qiyamah, 50/2501; Darimi, Riqaq, 5)
The Messenger of Allah (pbuh) establishes how bad backbiting is in our first hadith. In order to teach the Noble Companions what backbiting is, the Messenger of Allah (pbuh) first asked a striking question to them and then drew the strict limits of backbiting:
“…talking about your brother in a manner which he would not like.”
The things that are told may not be necessarily bad but if the person does not like these things to be said about him, then that is backbiting. Backbiting is based on whether the person likes the things that are said about him or not rather than the things that are said.
There is another issue that most people confuse, and the Prophet (pbuh) clearly explained it as:
“If (that failing) is actually found (in him) what you assert, you in fact backbit him, and if that is not in him it is a slander.”
Thus, saying things such as “I am telling the truth”, “I am saying what is substantial” or “I would say the same things to his face” cannot save one from backbiting.
The definition of backbiting (ghibah) is very wide. Expressing verbally or in writing, explaining with symbols, mimics or body language, imitating or even implying things about someone who is not present such as his physical structure, moral values, worships, wealth, children, relatives, his stuff, the way he walks or talks, or about his habits in such a way that he does not like are considered as backbiting. In other words, any word or act that is done in an absence of a Muslim that may hurt his heart is backbiting.
{
A man who used to sit next to the Messenger of Allah (pbuh) stood up and left. However, he had difficulty when he was trying to stand up. After he left, some people said:
“So and so is very weak.”
The Messenger of Allah (pbuh) said:
“You have eaten the flesh of your brother, you have backbit.” (Haythami, VIII, 94)
{
Abdullah b. Mas’ud (r.a.) narrated:
We were sitting with the Prophet (pbuh). A man stood up and left. After he left, someone bad mouthed him. Upon this, the Messenger of Allah (pbuh) said:
“Go and wash your mouth really well and clean the left pieces between your teeth!”
The man asked:
“What should I clean in between my teeth O the Messenger of Allah, as if I have eaten meat?!”
The Messenger of Allah (pbuh) replied:
“You have eaten the flesh of your brother.” (Haythami, VIII, 94)
{
Sheikh Sadi gives a wise example on this topic:
I had a duty at the Nizamiya Madrasa I used to attend conferences day and night. One day, I told to my master:
“My friend so and so envies me. When I explain the meaning of a hadith nicely, his heart fills with darkness!..”
My master, who had high moral values, got very angry when he heard this:
“This is very bad” he said and added “I did not like your friend to envy you. However! Who told you that backbiting is something good? If he is on the way to Hell due to his jealousy, you will reach him from another way!..” (Bostan, pp. 235-236)
{
People should talk about others in their absence in such a way that they should be able to say the same things to their faces without hesitation and without breaking their hearts. If one abstains from the eyes looking at him and speaks differently to others’ faces and from their backs, he should not forget that Omniscient Allah is present everywhere and at all times. He should pull himself together and abstain from Allah the Almighty at least as much as he abstains from the looks of others.
If what one is saying about the other person is not actually found in him, as our hadith expressed it, it is a slander and its punishment is ever greater. It is stated in a verse:
“And those who annoy believing men and women undeservedly bear (on themselves) a calumny and a glaring sin.” (Al-Ahzab; 33:58)
Since backbiting and slandering are attacking others’ rightful dues, asking Allah for forgiveness is not enough for getting forgiven. The Messenger of Allah (pbuh) said:
“Unless those who are backbitten forgive those who backbit them, the backbiter cannot be forgiven.” (Haythami, VIII, 92)
Thus, one has to ask for forgiveness from Allah first by asking forgiveness from the person whom he backbit. Then, one has to pay expiation for the backbiting done and Mujahid, one of the scholars of Tabiin, expressed this fact saying:
“The expiation of eating the flesh of your brother is to praise him and pray good things for him.”
On the other hand, it is not backbiting to talk about the faults of mischievous people who go beyond the limits of modesty and commit sins openly, oppressor administrators, and those who want to corrupt religion by mixing some innovations. Also, it is not backbiting to give directly relevant information about others to those who needs this information for reasons such as affinity, partnership, vicinity, conducting business, or entrusting something. That is because when the relevant information is not given in such cases, the other party would be harmed.
However, one must not fall into the traps of the carnal self on these matters. As a matter of fact, the carnal self always runs after some excuses that may make him look right.
In our second hadith, we are informed that backbiting by even one word is enough to pollute a sea. In the rest of the hadith, we are informed that the sin of talking about someone in a manner that he would not like it cannot be compensated.
Since the Prophet (pbuh) interrupted Aisha (r.anha), the Mother of Believers, we understand that as a believer we should not only avoid backbiting, but also should prevent others to commit this sin. One must not listen to backbiting that is being done in his presence and should interfere as much as he can.
It is said in a Noble verse that:
“And when they hear vain talk, they turn away therefrom and say: “To us our deeds, and to you yours; peace be to you: we seek not the ignorant.” (Qasas; 28:55, Al-Muminun; 23:3)
That is because no goodness comes from a backbiter. A wise man put it nicely:
“If someone comes to you and talks about another person, do not think that he will thank you and acknowledge your goodness!”
Thus, the one who prevents others from backbiting saves from getting harmed both himself, and the person who wants to backbite, and also the one who was going to be talked about.
The Messenger of Allah (pbuh) said:
“If anyone guards a believer from a hypocrite, Allah will send an angel who will guard his flesh on the Day of Resurrection from Hellfire; but if anyone attacks a Muslim saying something by which he wishes to disgrace him, he will be restrained by Allah on the bridge over Hell till he is acquitted of what he said.” (Abu Dawud, Adab, 36/4883)
In our third hadith, by addressing as “O community of people, who say their belief by their tongue but belief did not enter their hearts!”, the Messenger of Allah (pbuh) pointed out that backbiting and searching for others’ faults cannot be seen in a believer and this spiritual illness is a sign of hypocrisy.
Those who backbite about believers and search for their faults take the risk of facing opposition of Allah, the Lord of all universes. In this case, Allah will uncover their faults and bring shame on them even if they are in the middle of their houses.
According to what we have learned from other narrations, after the Messenger of Allah (pbuh) led the Noon Prayer, he turned towards the congregation in an angry fashion and even went up to a pulpit and loudly announced the hadith about backbiting and ensure that everyone heard the divine message about backbiting. (Tirmidhi, Birr, 85/2032; Haythami, VIII, 92)
The Messenger of Allah (pbuh) said in another hadith:
“Whoever blames his brother for his fault, he himself would not die before making the same fault.” (Tirmidhi, Qiyama, 53/2505)
Our ancestors who experienced this hadith many times said “Don’t laugh to your neighbor for you’ll be in the same position.”
In our forth hadith, the Messenger of Allah (pbuh) talked to the believers about the offensive odor of backbiting. According to some noble hadith, there are very bad smells, tastes, and shapes of sins.[2] If people could feel them, they would never come close to sinful acts. However, for the purpose of the test of Allah, these bad smells, tastes, and shapes are hidden from people. The Prophet (pbuh) informed us about them. Thus, what falls upon Muslims is fully trust the words of the Messenger of Allah and stay away from sinful acts.
Some people replied as follows to the question of “Why don’t we smell the offensive odor of backbiting today?”
“In the Era of Happiness people used to pay extra attention to stay away from backbiting. If someone backbit from time to time, an offensive odor used to be felt. Since the sin of backbiting is being committed all the time in today’s world, our senses got used this offensive odor, and so we do not feel it anymore.”
In our fifth hadith, the punishment of backbiting in the hereafter is symbolically explained for us to realize better.
The act of scratching one’s face and breast is a sign of extreme regret and sorrow due to a major trouble that he knowingly got himself into. In other words, those who backbite harm no one else but themselves, and prepare their own punishments. Thus, the punishment that they will be given in the Hereafter is shown as scratching their faces and their breasts with copper nails.
On the other hand, when the backbiting is heard by the brother who was backbiten, it brings shame on the backbiter and makes him blush by dishonoring him in the society. Thus, as backbiting does not befit Islam, it does not befit chivalry either.
Sadi-i Shirazi expressed this saying:
One day, someone said:
“Robbery is better than backbiting!..
I thought that he made this analogy as a joke. I asked him:
“You talked nonsense my friend. I think what you have said is weird. What good have you seen in robbery that you prefer it over backbiting?”
He replied:
“Those who commit robbery are brave people. When they see a caravan, they attack it with fury and they fight, struggle, and capture the caravan. They win and get their booty. They fill their pockets by earning money and stuff and live a prosperous life at least in this world. However, what shapeless, monkey-like, and sneaky backbiters do is to darken their book of deeds with backbiting and do not gain anything in return.” (Bostan, p. 235)
The goal in this talk is not to belittle robbery but to explain the magnitude of wickedness and harms of backbiting in a sarcastic way.
Thus, when the backbiters realize that they did not gain anything in neither this world nor the hereafter, and see the punishment that they will receive, they will punish themselves with extreme remorse.
Another important matter about backbiting is that the person who became the subject of the backbiting should show the virtuousness of forgiving the backbiter. When the person who became the subject of backbiting forgives the backbiter, he will receive great divine rewards in the hereafter for being virtuous.
Encouraging this, one day the Messenger of Allah (pbuh) said:
“Can’t anyone of you be like Abu Damdam?”
The Companions asked:
“Who is Abu Damdam?”
Our Noble Prophet replied:
“He was a member of a clan before your time. He used to say “I forgive those who abuse or backbite me.” (Abu Dawud, Adab, 36/4887)
This is certainly the manifestation of the principle of “Tolerating the creatures due to the love for their Creator.” In other words, mature believers who love Allah can forgive His subjects easily for the sake of Allah.
One of the magnanimous examples of virtue in this respect is Ulba b. Zaid (r.a.), a poor companion of the Prophet. When the Messenger of Allah (pbuh) called the help of Muslims in Tabuk Military Expedition, Ulba woke up for the night prayer and prayed and begged Allah. The next morning, he took the single piece of stuff that he owned and went to the Prophet. In a great spirit, he showed an example of virtue and altruism and said:
“O the Messenger of Allah! There is nothing that I can give as a sadaqah (alm). I donate this one piece of stuff that I have. I also forgive those who make me sad or talk behind me or make fun of me due to this!” (Ibn Hajar, el-Isaba, II, 500; Ibn Kathir, es-Sire, IV, 9; Waqidi, III, 994)
There are also people who make self-sacrifice to protect their neighbors from the sin of backbiting. One pious man said:
“I know people who do not put on new clothes thinking that his neighbors may get jealous and commit the sin of backbiting!”
In our sixth hadith, a major sin is mentioned that is similar to backbiting but worse than that. That sin is to cause mischief and disorder by being a talebearer between people. This sin which is also known in popular language as “to make mischief” or “to disunite” differs from backbiting since the intention is to destroy the friendship between two people.
The talebearers are called “nammam” and “kattat” in the hadith. Both of these words almost mean the same thing but with a nuance. In this case, nammam refers to those who tell the things that are spoken in an assembly that he was present as well. Kattat on the other hand refers to those who listen to others secretly and then tell what is being told to others.
As can be understood from the hadith, people take this wicked sin lightly and consider it unimportant. However, since being a talebearer causes mischief and disorder, it is a major sin. That is because it is told in the Nobel Qur’an that causing mischief and disorder is worse than killing someone.[3] For this reason, being a talebearer leads to severe punishment in the Hereafter and causes one to go to Hell. [4]
As a matter of fact, in our seventh hadith, we are informed that talebearers will not enter into Paradise.
As it can be understood from the hadith, those who commit the sin of talebearing among the Muslims will not go to Paradise at first. If they are forgiven, they will first go to Hell and receive punishment for their sins and then will enter the Paradise. That is because sinner Muslims will not be deprived of Paradise forever as the disbelievers will be.
On the other hand, those who inform the administrators about what the general public is saying with the intention of causing disorder are also included in the definition of tale bearing.
[1] Aisha (r.anha) and other mothers of Muslims were humans in spite of their many good virtues. Thus, it is very natural for them to make mistakes from time to time. They used to quit their mistakes as soon as they understand their mistakes. On the other hand, the mistakes of those who lived with the Messenger of Allah (pbuh) helped some important principles to be learned.
[2] See Bukhari, Ta’bir, 48; Abu Dawud, Adab, 35/4875; Tirmidhi, Birr, 46/1972; Qiyamat, 51/2502; Ahmad, III, 351; VI, 189; Haythami, II, 322, 324.
[3] Al-Baqarah; 2:191, 217.
[4] In the sixth hadith, apart from tale-bearing, the Messenger of Allah (pbuh) also talked about not saving oneself from (being soiled with) the urine. Some people urinate standing up and not pay attention to their hygiene, and take this issue lightly. Especially, in today’s restrooms where the base is covered with concrete or porcelain, the urine splashes on them. As a matter of fact, this filth does not befit a Muslim who appears before his Lord five times a day and who is the symbol of purity. A Muslim should respond to either call of the nature nicely and in a sitting position and then should clean himself without getting a drop of filth to his cloths. Otherwise, when one’s clothes get filthy, one endangers the validity of his worships. The Messenger of Allah (pbuh) said the following in order to discourage from this:
“The majority of the suffering in grave will be the result of not avoiding impurity properly.” (Ibn Majah, Taharat, 26)
The fact that the Prophet (pbuh) placed a green palm tree leaf on a grave and hoped for their punishment to be abated is a sign of his profound mercy and affection for his followers. By doing this, our Master the Prophet also encouraged us to plant and keep the grave yards green.
Share this:
Like this: