6. He should not be pleased for himself with what he has

forbidden for the gossiper. Thus he should not report the gossip that was conveyed to him by saying: 'Such and such person told me this', for then he would become a gossiper himself and he would be committing that which he forbade." It has been reported that a man went to 'IJmar bin 'Abdul- 'Azeez .&1 oJ--J and said something to him about another person. So 'Umar .&1 oJ--J said to him: "If you wish, we shall investigate your case. If you are lying, then you are from those who fall under the Ayah: ~·(~,,-:-: G r: ~ f:-t. · \} ~ J-·;. ~ .. . u!,, "If a 11ickec. person comes to you with news, then verify it" [AI-Hujuraat {49}: 6] and if you are telling the truth, then you fall under the aayah: ,i ~ 8 - ~~ "(~!~l f, .j 1' "Backbiter, going about spreading slander.' [AI-Qa/am (68): 11] And if you wish, we can overlook the matter." So the man said: "Please overlook it, 0 Commander of the Believers! I Guarding the Tongue will never mention it again." Important Points Related To The Limits Of Backbiting It's Guidelines: Everything by which one causes others to understand the deficiencies found in a Muslim, then that is the backbiting that is forbidden.

An example of this is when someone tells others that "such and such" individual walks with a limp or that he walks while humped over or anything similar to that from the aspects by which one desires to narrate in order to belittle the individual. All of this is haraam (forbidden) - there being no difference of opinion in this regard. Another example of this, is when an author mentions a specific individual in his book, saying "Such-and-such person says this ... " desiring to degrade him and dishonour him. This is Haraam.

However, if his intention is to clarify that person's mistake so that it will not be followed, or to clarify his deficiency in knowledge so that he will not mislead others or have his opinions accepted, then this is not backbiting. Rather it is advice (Naseehah), which is an obligation and which will be rewarded if that is what he (truly) intended. Likewise, if the author or anyone else speaks generally, saying: "these people" or "this group says such-and-such, and this is an error" or "a mistake" or "ignorance" or "negligence" or similar to that, then this is not backbiting. Backbiting is only when one mentions a specified individual or a specific group of people (i.e. by name). Also from the forbidden types of backbiting is: When one says: "Some of the people did such-and-such" or "some of the scholars" or "some who claim to have knowledge" or "some of Golden Advice Series 04 the Muftees" or "some who attribute themselves to rectifying (the Ummah)" or "who claim abstinence" or "some people who passed by us today" or "some people that we saw" or similar to this " ... did such-and-such", without specifying anyone, but yet the one being spoken to realizes who the individuals are specifically, due to the speaker's causing him to understand who they are (through his words).

Also from its types is: The backbiting of the devoutly pious and knowledgeable individuals, for indeed they turn towards committing backbiting by doing it in a manner by which they cause others to understand (the person they are talking about without specifying him), just as something that is quite clear is understood. So (for example) when it is said to one of them: "How is such and such person?" He responds: "May Allaah rectify us" or "May Allaah forgive us" or "May Allaah rectify him" or "We ask Allaah for his pardon!" or "We give praise to Allaah for not having tested us with entering into darkness" or "We seek refuge in Allaah from evil" or "May Allaah save us from having little modesty" or "O Allaah, accept our repentance", and what is similar to that, by which one will come to realize that person's defects. All of this is from the forbidden types of backbiting. Likewise, it is the same if one says: "Such-and-such person is being tested with that which all of us were tested with" or "his wealth is a means for that (test)" or "we all have done such an act." These are the types of examples regarding this matter. And if this is not so, then we must refer back to the source-principle of Backbiting, which is: One's causing his audience to understand the defects found in certain people (even without mentioning their names), as has been stated previously.

Know that in the same way that backbiting is forbidden for the one who speaks it, it is likewise forbidden for the one who listens Guarding the Tongue to it and approves of it. Thus, it is obligatory on the one who hears an individual embarking on committing the prohibited form of backbiting, to forbid him from doing it as long as he does not fear any open harm resulting from that. But if he does fear (harm) from that, then he is obligated to reject the backbiting with his heart and to detach himself from that gathering if he is able to do so. If he has the ability to reject it with his tongue or to cut the backbiting off by changing the topic, then that becomes required of him. And if he does not do that, then he has committed an act of disobedience (i.e. sinned).

If he says with his tongue: "Be quiet!" while desiring with his heart for it to continue, then Abu Haamid AI-Ghazaalee .iii ~ J said: "This is hypocrisy. It does not remove him from the sin he is upon. Rather, he must hate it with his heart." If he is forced to stay in that gathering in which backbiting is taking place, and he fears from forbidding it, or he forbids it but it is not accepted from him and he cannot find a way to separate himself from them, then he is prohibited from listening and paying attention to the backbiting. Instead, his way out should be by making remembrance of Allaah (Dhikr) with both his tongue and heart or just his heart. Or he should think about something else in order to preoccupy himself from having to listen to it.

After having done this, his hearing it without listening or paying attention to it will not harm him, while he is in this mentioned state. If he is able, after this, to withdraw from them and they are still backbiting, then separating oneself is an obligation. Allaah ~ says: Golden Advice Series 04 ~\~' .. > ~ -~- "And when you see those who engage in fals o \lers s about Our Verses by mocking at them, then turn away from them until they engage in a different topic of speech. But if the Devil causes you to forget, then after remembering, do not s ·n the mpany o those people who are the wrongdoer. " [AI-An'aam (6): 68] It has been reported that lbraaheem bin Adham was once invited to a Waleemah (wedding feast), so he attended it and found people there who were mentioning a man that didn't come.

They were saying: "He is truly lazy." So lbraaheem said: "I brought this upon myself, such that I attended a place in which people are backbiting one another." So he left from there and did not eat for three days. What has been recited of poetry with regard to this is: "And restrain your ears from hearing vile speech just as you restrain your tongue from speaking it. Because when you listen to this vile speech you are a partner to the one saying it, so reflect !"(331 [33] Anas bin Maalik .t;, said: "The Arabs used to serve one another when they were travelling, and Abu Bakr and 'Umar had a man with them who was serving them. They fell asleep then woke up, and he had not prepared any food for them. One of them said to the other, 'This man sleeps too much.' (This is in Tafseer lbn Katheer, Daar AI-Sha'b edn.

According to the version quoted by AIAlbaani in AI-Silsi/at AI-Saheehah, no. 2608, ... ). They woke him up and said, 'Go to the Messenger of Allaah ~ and tell him that Abu Bakr .t;, and 'Umar ~ send their Salaams to you and are asking for food.' He (the Prophet ~ ) said: Guarding the Tongue How Does One Prevent Himself From Backbiting? Know that the main focus of this chapter is to let each individual (reading) apply all the texts we have stated concerning the prohibition of backbiting to himself and then to reflect on the Statement of Allaah ~ : "Not a word does one utter, ex .ept hat here is an (angel) Watchine:. Ready to record i 11 [Qaaf {50): 18] And His Statement: "And you perceived it (the statement of slander) to be something small, while in the sight of Allaah, it was an 'Send my salaams to them and tell them that they have already eaten.' They got worried, so they came to the Prophet ~ and said, 'O Messenger of Allaah, we sent word to you asking for food, and you told us that we had already eaten? What have we eaten?' He said: 'The flesh of your brother.

By the One in Whose hand is my soul, I can see his flesh between your teeth' meaning the flesh of the one about whom they had backbitten.' They said, 'Ask for forgiveness for us.' He said : J. / o,... .. 1 / .,....1 ° ··/ ' / \· // ~ fr" -~ Y' 'Let him ask for forgiveness for you."' (AI-Silsilat AI-Saheehah, no. 2608. It was attributed to AI-Kharaa'iti in Masaawa' AI-Akhlaaq and to AI-Diya' in AI-Mukhtaarah. lbn Katheer mentioned it in his Tafseer of Soorat AI-Hujuraat, 7 /363, Dar AI-Sha'b edn.) Golden Advice Series 04 enormity." [An-Noor (24): 15] And the authentic hadith that we mentioned previously: "Indeed, the servant may say a word from which Allaah's Displeasure is gained, while he does not realize it. And due to it, he will be thrown into the Hell-fire.''f.34l He must also reflect on all the other evidences we have stated in the previous chapters on guarding the tongue and backbiting, as well. It is upon each individual to attach and apply these (texts) to all of his statements, such that (he says to himself before speaking): 11Allaah is with me", 11Allaah is witnessing me", 11Allaah is watching me." A man once said to Al-Hasan AI-Basree .&1 4..2'-J: 11You have backbitten me." So he said: "Who are you, so that I may know to whom my good deeds are going?" And 'Abdullaah bin AIMubaarak .&1 4..2'-J said: 11lf I were to backbite someone, I would surely backbite my parents for they have the most right to (receive) my good deeds." [34] sahih - Stated previously. What Type Of Backbiting Is Permissible?

Know that although backbiting is forbidden, it becomes permissible under certain circumstances when done for a beneficial reason. The authorization for doing it must be based on a valid and legitimate reason of which in its absence, its permissibility cannot be achieved. The authorization (making backbiting allowable) can be any one of the following six reasons: