Backbiting & Slander - an Islamic perspective

And why did you not, when you heard it, say? "It is not right of us to speak of this: Glory to God, this is a most serious slander" (Quran 24:16) A commentary on one of the most destructive of major sins Islam is a religion of peace, love and compassion. Lies, suspicion, back biting, slander and gossip are totally alien to Islam. In fact they are considered amongst the most destructive of major sins. This is so because these sins sow enmity and discord among the Muslim Ummah and lead to its destruction. They cause hostilities between people of the same household, and between neighbors, friends and relatives. Islam demands that our relationship with mankind should be one of sincerity and responsibility. It should be one where we have respect for the honor, reputation and privacy of others. Islam teaches us that we are not only held accountable for our own attitudes and actions but also for anything else over which we have control or influence over, in our society or the world around us. Verses: Let's see what the Quran states about backbiting and slander - This is the Book, in it is guidance sure, without doubt, to those who fear God. (2:2) God has forbidden the believers from backbiting O you who believe! Avoid much suspicion, in deeds some suspicions are sins. And spy not neither backbite one another. Would one of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear God, verily, God is the one who accepts repentance, Most Merciful. (49: 12) When we reflect deeply over this assimilation it should be enough to keep us away from backbiting! Do not treat the issue of Backbiting & Slander with indifference because it is a great sin Behold, you received it on your tongues, and said out of your mouths things which you had no knowledge; and you thought it to be a light matter, while it was most serious in the sight of God (24: 15) Many of us back bite and gossip without thinking. We think it is minor matter, however God reminds us to be careful and even though we think we are doing something little it is in fact very big in the sight of God! God teaches us to speak out against Slander and try to put a stop to it And why did you not, when you heard it, say? "It is not right of us to speak of this: Glory to God, this is a most serious slander" (24:16) Many people are so busy spreading the slander they hear that they do not even stop to think if it is true or not. Shaitan (Satan) wants us to use our tongue to create conflict and hatred

Say to My servants that they should only say those things that are best, for Satan does sow dissensions among them, for Satan is to man an avowed enemy. (17:53) Are we falling into Shaitan's (Satan's) trap? We can all analyze ourselves. Hadiths: Let's see what Prophet Muhammad said about Backbiting in the hadiths. God states in the Quran - You have indeed in the Messenger of God an excellent pattern of conduct. (33:21) The definition of Backbiting & Slander Prophet Muhammad said :"Do you know what backbiting is?" They said, "God and His Messenger know best." He then said, "It is to say something about your brother that he would dislike." Someone asked him, "But what if what I say is true?" The Messenger of God said, "If what you say about him is true, you are backbiting him, but if it is not true then you have slandered him." (Muslim) We should guard our tongue from sins and use our limbs in acts of obedience Prophet Muhammad said : "Who protects his tongue from unlawful utterances and his private parts from illegal sexual intercourse, I shall guarantee him entrance into Paradise." (Bukhari and Muslim) The definition of the best muslim "I asked the Messenger of God : Who is the best Muslim? The Messenger of God replied, "He is the one from whom Muslims are safe from the evil of his tongue and hands." (Muslim) Deriding people in their presence by making negative facial expressions or by hand gestures while they are unaware is also a form of backbiting. We need to beware of the slipping of our tongues "When man wakes up in the morning each day, all parts of the body warn the tongue saying, Fear God as regards us for we are at your mercy; if you are upright, we will be upright and if you are crooked, we become crooked." (At-Tirmidhee) Summary Backbiting and slander is so widespread that it has become the topic of peoples meetings and an avenue for expressing their anger, misgivings and jealousy. Those who indulge in backbiting are oblivious of the fact that they are only harming themselves. This is because of the fact that on the Day of Resurrection both the wrongdoer and the wronged will stand before God, Who is the Just Judge, God will then give this wronged person from the good deeds of the person who wronged him in accordance with his wrong by backbiting. Some situations allow us to inform others of what someone has done. It is allowed for us to inform the authorities when someone does injustice to us or others. It is allowed for us to inform someone who can help a perpetrator from committing further vice. It is also

permissible for us to tell whoever seeks our advice on a person for business dealings or marriage. In this case it is not allowed for us to hide what we know about the person so that the enquirer will not be deceived. All these types of speaking about others are lawful. Islam teaches us that if people are being ridiculed or backbited in our presence, we should defend their honor. If we neglect this, we shall deprive ourselves of ever needed help and mercy from God - If a man's Muslim brother is slandered in his presence, and he is capable of defending him and does so, God will defend him in this world and in the next. But if he fails to defend him, God will destroy him in this world and the next. (Baghawi). What will we do the next time we are tempted to backbite or hear slander in our presence? Right now the choice is ours! We ask God the Most High, the All Powerful, to teach us that which will benefit us, and to benefit us by that which we learn. May God grant blessings and peace to our Prophet Muhammad and his family and companions.

= Peace and Blessings of God be upon him. Source:

Friday News

BACKBITING
Backbiting is to speak ill of a believer behind his back, including matters concerning his moralities, appearance, or personality. Not only is backbiting restricted to words, but also it includes every behavior and deed, whether suggestive or direct The Prophet (s) defined backbiting by saying: Do you know what is backbiting? It is to mention things that your brother dislikes. To mention things that are really found in the personality of your brother is backbiting. To mention things that are not found in the personality of your brother is slander. Backbiting is however one of the meanest manners and most serious crimes and sins. God likens the backbiter to the one who eats the flesh of the dead: Believers, stay away from conjecture; acting upon some conjecture may lead to sin. Do not spy on one another or backbite. Would any of you like to eat the disgusting dead flesh of your brother? Have fear of Allah; Allah accepts repentance and is All-mer ciful (49:12). Allah does not love public accusation unless one is truly wronged. Allah is All-hearing and Allknowing. (4:148)

The Prophet (s) said: Backbiting destroys the religion in a way that is more destructive than ( 150 ) canker. ( 1 ) He who publicizes an ill matter is regarded as him who originated it, and whoever disregards a faithful believer for a matter will not die before that very matter sticks to him. ( 2 ) Imam as-Sadiq (a) said: For him who publicizes an affair of a believer for disgracing and disrespecting him, Allah will dismiss him from His custody and deliver him to the Shaitans. ( 3 ) Do not backbite (others) so that others will not backbite you. Do not dig a whole for making your brother fall in it, lest you yourself may fall in it. As you condemn others, others will surely condemn you. ( 4 )
Disregard of Backbiting

It is necessary to avoid being in conformity with the backbiters or listening to them, for the listener of backbiting is regarded as partner in the sin. To do so can be achieved by denying backbiting verbally, changing the subject into another innocent o ne, leave the session of backbiting, or, in the least, deny backbiting in heart, so as to be saved from the partnership of that sin. A wise man said: Try your best to avoid introducing yourself to the backbiter, because the greatest share of harm is burdened by the closest to him. In the same manner, it is important to honor the dignity of the believer who is backbitten. The Prophet (s) said: Paradise is unquestionably the share of him who defends the honor of his believing brother. It is worth mentioning, here, that the illegality of backbiting does not include the deviants and apostates.
Incentives of Backbiting

(1) Enmity and envy are the strongest incentives of backbiting. ( 151 ) (2) Joking is another incentive of backbiting, because it is regarded as fresh subject for arising joking and laughter at others.

(3) Boasting is also an incentive of backbiting, because the boastful, in most cases, tries to refer to the others defects to prove that he disdains and does not enjoy such defects. (4) It frequently happens that an individual who associates with backbiters tries to be in conformity with them by according them in their ill speech of others so that they may not reject him.
Disadvantages of Backbiting

Through its regulations, Islam intends to reinforce fraternity of Muslims to make it a neverending constitution. Thus, it has gone on enjoining to cling to all matters that develop mutual amicability and achieve fraternity; such as well mannerism, truth , fulfillment of trusts, and paying attention to Muslims affairs and general interests. Islam also has warned against any matter that roils the pure hearts or arises malice, such as lying, cheating, treachery, and contempt. Since backbiting is a destructive element that devastates the social construction and spoils the tied up relations, the Islamic code has forbidden and regarded it as a grand sin. It sows the poisonous seeds of spite among Muslims. When the ill speech rea ches the one about whom it is said, it will arise the feelings of hatred in his inner self; so, he tries to revenge himself upon the backbiter by answering him by ill speech. In so many cases, backbiting has caused serious problems and unwelcome tragedie s. The Prophet (s) said: On the Day of Resurrection, one of you will not find the good deeds that he did in his life in his record ( 5 ) when he will be interrogated. He will ask the Lord about this, and the Lord will answer him: Your Lord never makes a mistak e and never forgets. Because you backbit people, your good deeds were erased from your record. Another one will find many good deeds that he did not do in his ( 152 ) record. He will ask the Lord about such deeds, and the Lord will answer: Because you were bac kbitten by so-and-so, I added his good deeds to you. ( 6 )
Reasonable Grounds of Backbiting

Backbiting is decided as forbidden so long as it is intended to disgrace others, but if it is not intended for so or if a reasonable ground relies upon it, it is not forbidden. Muslim jurisprudents

have mentioned a number of reasonable grounds for backbi ting: (1) If backbiting represents the complaint of a wronged person so as to prove his right before a judge, it is not forbidden, even if it includes the ascription of injustice and criminality to the other party. (2) The person whose advice is sought in definite matters, such as marriage or trust, is permitted to backbite the other party by mentioning his defects-. It is also acceptable to warn a believer against the association with deviants, by referring n amely to their defects, provided that such reference is intended to protect the believer. It is also acceptable to defame a testifier when it is necessary. (3) Backbiting is acceptable when it is intended to disavow the claim of a false lineage. (4) Backbiting is acceptable when it is intended to refute an untrue saying or an illegal claim. (5) Backbiting is acceptable when it takes the form of testimony against wrongdoers. (6) It is acceptable to mention certain epithets (such as the blind, the one-eyed, and the like) of certain people if this is necessary for introducing them. (7) Backbiting is acceptable when it is intended to forbid evil, by mentioning the defects of a person before somebody who is able to guide him. (8) It is acceptable to backbite those who declare publicly their commitment of sins, such as the drunk and gamblers, provided that such backbiting should not ( 153 ) exceed the limits. It is said that to backbite a sinful is not offensive. Finally, well intention and sound objective must be proposed. Likewise, it is improper to aim at evil intentions, such as enmity, envy, and the like.
Treatment of Backbiting

* It is necessary to keep in mind the forecited disadvantages of backbiting. * It is necessary to pay the greatest attention to self-discipline by applying the noble traits to oneself. As he was asked about his educator, Mohammed ibn al-Hanafiyya said: It is my Lord Who educated me in myself. I have followed and imitated any element that is enjoyed by men of sense when I found good, and I have avoided any element that is practiced by the ignorant when I found ugly. Hence, I could attain the treasures of knowledge. ( 7 ) * It is advisable to speak of joyful things, such as pleasant stories and nice purposeful talks,

instead of backbiting. * It is worthwhile, finally, to control ones wording and abstain from the initiatives of backbiting.
Penance of Backbiting

To make amends for it, one must feel regret and repent from the sins of backbiting. Then, he must curry favor with the one he backbit and ask him for acquittal. If the backbitten forgives, it will be satisfactory. If not, to curry favor with him and apol ogize will be equivalents of the commitment of backbiting. The previous acts should be done when the backbitten is alive and when such confessions before him do not arise his rage. If they do, or if he is dead, it is necessary to seek Gods forgiveness t o him. ( 8 ) The Prophet (s) said: The penance of backbiting is to seek Allahs forgiveness to him the backbitten- whenever you mention him. ( 154 )
SLANDER

As a completion of the subject of backbiting, let us refer to slander, which means to accuse a believer falsely. It is in fact more serious than backbiting: One who makes a mistake or commits a sin and ascribes it to an innocent person, he only burdens himself with slander and a grave sin. (4:112) The Prophet (s) said: For him who accuses falsely a male or female believer or ascribes to them false things, Allah will detain him on a hill of fire, on the Day of Resurrection, unless he provides justifiable excuse. ( 9 ) ( Notes ) 1. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, page 177 (as quoted from al-Kafi). 2. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 177 (as quoted from Thawab ul-Amal and alBarqis al-Mahassin). 3. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, page 177 (as quoted from Thawab ul-Amal, al-Barqis al-Mahassin, and as-Saduqs al-Amali). 4. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, 177 (as quoted from al-Amali). 5. Record, here, stands for the record of the good and bad deeds of every human being that will be shown to him on the Day of Resurrection and according to which he will be judged. In the holy Quran, there are indications to this record, such as in Gods saying: (On the day when We call every nation with their leaders, those whose record of deeds are given to their right hands will read the record and the least wrong will not be done to them. 17:71) 6. Quoted from Jami us-Saadat; part 2 page 301. 7. Quoted from Safinat ul-Bihar; vol. 1 page 324. 8. Quoted from Bihar ul-Anwar; Kitab ul-Ashara, page 184 (as quoted from al-Kafi). 9. Quoted from Safinat ul-Bihar; 1/110 (as quoted from Uyounu Akhbar ir-Ridha)

The Rules of Backbiting

Question:
I want to know what exactly constitutes 'gheebat' or gossiping in Islam... I mean if someone's actions directly affect you and you discuss the problem with others is that gheebat? secondly, can you tell me for instance, if I advise somebody and explain by referring to some one's past conduct, is that gheebat? I would be obliged, because I fear I do discuss people most of the time, one way or the other.

Answer:

Backbiting
from "Mukhtasar Minhaj al-Qasideen" (being Ibn Qudamah's abridgement of Ibn al-Jawzi's summary of al-Ghazzali's "Ihya' `Ulum al-Deen") NOTE: This text is copyrighted. Permission is granted to include it on web sites, and to make hard copies for the SOLE PURPOSE of da`wah (propagation) or educational efforts. Due acknowledgement should be given. (c) Suheil Laher "O you who believe! Avoid much suspicion, for some suspicions are a sin. Do not spy on one another, nor backbite one another. Would one of you love to eat the flesh of his dead brother? Nay, you would abhor it, [so similarly, avoid backbiting]. And fear Allah. Indeed, Allah is Most Forgiving, Most Merciful." Qur'an, [49:12] "And do not follow that of which you do not have knowledge. Indeed, the hearing, the sight and the heart - [you] will be asked about all of those." Qur'an, [17:36] "He does not utter a [single] word, except that there is, with him, [an angel] ready and waiting [to record it]." Qur'an, [50:18] Imam Nawawi says "It is obligatory for every sane adult to guard his tongue against talking, except when it contains a clear benefit. If talking and remaining silent are of equal benefit, it is sunnah to abstain, for permissible talking might lead to something undesirable or forbidden, as in fact is very often the case, and nothing matches safety."

On the authority of Abu Hurayrah : "Whoever believes in Allah and the Last Day should say [something] good, or he should keep silent." [Bukhari, Muslim, Ahmad, Tirmidhi, Ibn Majah] Nawawi says, "This hadith is quite explicit that it is imperative to not talk unless the speech is good, which is that wherein there is some benefit. If a person is in doubt as to whether there will be any benefit, then he should remain silent." On the authority of Sahl ibn Sa`d : "Whoever guarantees for me what is between his two jaws and what is between his two legs, I guarantee Heaven for him." [Bukhari, Muslim] On the authority of `Uqbah ibn `Amir : I said, 'O Messenger of Allah! What is salvation?" He said, "Hold your tongue, let your house contain you, and weep over your sins." [Bukhari, Muslim] Mu`adh ibn Jabal said, "Are we even going to be held accountable for what we say?!" The Messenger of Allah (may Allah bless him and grant him peace) said, "May your mother be bereaved of you! Is there anything which drags people into the Fire on their faces other than the harvest of their tongues?!" [Tirmidhi (hasan sahih)] On the authority of Abu Bakrah, from the Farewell Pilgrimage: "Indeed, your blood, property and honor are sacred to [one another], like the sanctity of this day of yours in this city of yours." [Bukhari, Muslim] On the authority of Abu Hurayrah : "All of a Muslim is prohibited to another Muslim : his blood, his honor and his property." [Muslim] "O assembly of those who have believed with their tongues, but into whose hearts faith has not yet reached! Do not backbite the Muslims, nor seek out their secrets! For, whoever seeks out the faults of his brother, Allah will seek out his secrets. And, whoever has his secrets sought out by Allah, Allah will disgrace him, even [if he hides] in the depths of his house. [Abu Dawud in alAdab, 4/271, #4880] "Beware of backbiting, for backbiting is more serious than adultery. A man may commit adultery, and drink [wine], and then repent, and Allah will forgive him. But, the backbiter will not be forgiven by Allah until his [backbited] companion forgives him." [Suyuti, Al-Jami` asSaghir, 1/174, #2919, from Ibn Abid-Dunya, and Abush-Shaykh, Al-Tawbikh.] Meaning of ghibah

It has been defined precisely by the Prophet (may Allah bless him and grant him peace) as, "Your mentioning your brother with something about him that he dislikes [being spoken about]." Someone asked, "How about if my brother contains that [characteristic which I am mentioning]?" He replied, "If he possesses that which you mention, then you have [indeed] backbited him. And, if he does not contain that which you say, then you have slandered him." [Muslim in al-Birr, 4/2001, #70; Ahmad in Al-Musnad, 2/230,384] Body. Lineage. Character. Clothing. Ghibah in the guise of religiousity "Praise be to Allah who has saved us from such evil." "We ask Allah for protection." "That poor fellow! Allah has afflicted him with a great calamity. May Allah forgive him and us." Listening to Ghibah Someone who listens to backbiting is a partner to it. He is not absolved of the sin of listening unless he remonstrates verbally, or in his heart if he is afraid. If he is able to start talking about something else, or to change the subject of the conversation, then it is imperative for him to do so. "And, when they hear vain talk, they turn away from it." [Qur'an, 28:55] "[Successful are] those who shun vain talk." [Qur'an, al-Mu'minun: 3] "Whoever is present while a Muslim is humiliated before him, and is able to assist him [and yet does not], Allah will humiliate him before [all of] creation." [Ahmad in al-Musnad, 3/487; Suyuti in Al-Jami` As-Saghir, 2/510, #8375] "Whoever protects a believer from a hypocrite, Allah will send to him an angel to protect him from the Fire of Hell on the Day of Arising. [Abu Dawud in al-Adab, 4/272, #4883] "Whoever averts [an attack] from the honor of his brother, Allah will avert the fire from his face on the Day of Arising." [Tirmidhi (hasan)] Causes of ghibah
1. Thirst for revenge. Backbiting one's brother and obtaining gratification from his anger. 2. Peer pressure. Desire to fit in with and be accepted by one's companions. 3. Desire to exalt one's self by degrading another. In the same way, one may become jealous when another is praised, and therefore seek to disparage him.

4. Jest and play. A desire to make others laugh. Some people even make a living out of this.

Cure for ghibah Realize that it exposes you to the displeasure of Allah, the Exalted. Remind yourself that your good deeds will go to the person whom you are backbiting, and his sins will be borne by you. Ponder over your own faults, and occupy yourself with correcting them. Feel ashamed to discuss the faults of others when you yourself have so many faults. If you are rally free from fault, then occupy yourself with thanking Allah for His favor. Just as you would dislike someone else backbiting you, out yourself in the place of the one whom you are inclined to backbite. "Indeed, truthfulness leads to righteousness, and righteousness leads to Heaven. And, a man [continues to] tell the truth, until he is recorded before Allah as a truthful one. And, indeed, lying leads to evil, and evil leads to Hell. And, a man [continues to] lie until he is recorded before Allah as a liar. [Bukhari, Muslim] "Insulting a Muslim is impiety, and killing him is [a form of] unbelief." [Bukhari, Muslim, Ahmad, Nasa'i, Ibn Majah, Tirmidhi, Tabarani, Daraqutni.] Ghibah of the heart To think the worst of Muslims. You may not think badly of a Muslim unless you have definite knowledge of his having done something evil, and there is no possible excuse or justification for him. You should try to make 70 excuses for your brother, and if you cannot find an excuse for him, look for some flaw in your perception. If someone informs you of something bad about someone else, it is obligatory upon you to investigate the matter. Is there some enmity between the informer and the one he is telling you about? You are obliged to think the best of your Muslim brother/sister. Thwart Satan by making du`a for the person. Do not spy on your brother, under the pretext of trying to find out the truth. If it does turn out that he has done something wrong, then advise him in secret. Cases in which ghibah is permissible
1. Injustice. One who has suffered injustice is entitled to mention the one who has committed injustice to someone who is capable of restoring his rights to him, such as a legitimate Muslim ruler or judge. 2. Seeking help to change an evil, or to reform the wrongdoer. If the intention in telling the ghibah is not to change the wrong, then it is forbidden to relate it. 3. Asking for a fatwa. A person may say, 'My father/brother/wife has done such-and-such to me. What can I do about it?

On the authority of `A'ishah : Hind, the wife of Abu Sufyan, said to the Prophet (may Allah bless him and grant him peace), "Abu Sufyan is a miserly man, and he is not giving me what would suffice me and my child, unless I take from him without his knowing." He said, "Take what suffices you and your child according to common usage." [Bukhari, Muslim]

However, it is more precautionary to avoid mention of names, for example by asking instead, "What is the verdict regarding a person who has done such-and-such?"
4. Warning, such as warning a prospective buyer that the merchant is a swindler, or warning a student that his prospective teacher is an innovator or a deviant. Also, revealing the faults of weak narrators and forgers of hadith, and giving someone a candid appraisal of a person whom the former is thinking of marrying.

On the authority of Fatimah bint Qays : she said, "I came to the Prophet (may Allah bless him and grant him peace) and told him, "Abu Jahm and Mu`awiyah have [both] proposed to me." He said, "As for Mu`awiyah, he is a poor man with no money, and as for Abu Jahm, his stick never leaves his shoulder." [Bukhari, Muslim, Malik]
5. If someone is commonly known by a nickname, although if there is some alternative way to refer to him, it is preferable. 6. Someone who sins openly, and has no qualms about his sins being mentioned. However, it is not permissible to mention any of his secret sins.

"There can be no backbiting of one who casts off the mantle of modesty." [Suyuti, AlJami` As-Saghir, 2/519, from Bayhaqi.] Expiation for ghibah The backbiter has committed two infringements; one upon the limits of Allah, and this must be expiated by repentance and regret. The second is on the rights of his brothers/sisters. If news of the backbiting has reached the person, the backbiter must apologize to him/her, and express regret at having said it. "Whoever has wronged his brother, in the way of property or honor, let him go to him and repair it, before it is taken [from him on a day] when he has no dirhams or dinars, such thatif he has any good deeds, some of the good deeds will be taken and given to [the wronged one], otherwise [if he has no good deeds], some of the other's evil deeds will be taken and cast upon him." [Bukhari, Al-Mazalim, 5/121, #2449. Ahmad, Al-Musnad, 2/435] If the person has not learned that he has been backbited, then the backbiter need not tell him, but he should ask Allah to forgive him. "The expiation with regard to one who has been backbited is that forgiveness be asked for him." [Suyuti, Al-Jami` As-Saghir, 2/390, #6259] Mujahid said : the expiation for eating the flesh of your brother is that you praise him and pray for good for him, and similar is the case if he has died. On Backbiting non-Muslims In the Name of Allah, Most Gracious, Most Merciful.

Praise be to Allah, Who sent His messenger with the Guidance and the religion of truth, in order that He might make it prevail over all religions, though the pagans may be averse. Blessings and peace be upon the Messenger of Allah, who was sent to perfect the noble traits of character. To proceed : May Allah guide you to felicity! You have asked about the permissibility of a Muslims backbiting a non-Muslim. A possible source of confusion here is that the Quranic verse prohibiting backbiting is addressed to the believers, and says, in translation, O you who believe! Avoid much suspicion; indeed, some suspicions are a sin. And do not spy, nor backbite one another. [Quran, 49:12] Hence, one may mistakenly conclude that backbiting non-Muslims is permissible. However, one should beware of relying on first impressions, and especially in matters related to the Sacred Law, one should refrain from pronouncing ones own, unlearned opinion on a matter based on ones own impressions. The Quranic and hadith texts prohibiting speaking without knowledge, and censuring those who pronounce verdicts (fatwa) rashly, are numerous, and we will not mention them here. The verdict here requires consideration of the evidence and texts in their totality, for only such can yield a full picture of the situation. Firstly, the fact that the address is made to the Muslims, rather than to mankind in general, is understandable when one takes into consideration that the unbelievers, although also subject to all of Allahs commands, and technically obligated to follow them, (as evidenced by the clear texts of the Quran, and backed by the consensus of Muslim scholars) are first and foremost called upon to believe. This is because rectitude of doctrine is a prerequisite for the acceptability of a good deed, and without belief in Allah and all His Messengers, deeds are rendered worthless, like floating dust or scattered ashes, not earning their doer any reward in the Hereafter. It is only by accepting the message of Allah, and all his Prophets, that one can validate ones good deeds so as to earn reward for them in the Hereafter. This includes those who followed the message of a previous Prophet, and they shall receive a double reward upon embracing the Final Message. `Those to whom We gave the book before it, they believe in it. And, when it is recited to them, they say, We believe in it. Indeed, it is the truth from our Lord. Indeed, we were, [even] before it, Muslims. They will be given their reward twofold, because they persevered. [Quran, 28:5254] Furthermore, there are some orders and prohibitions (or all, according to the epistemology of the Ash`aris) whose goodness or baseness can be known only through scriptural communication, such that an unbeliever would not be likely to obey them without first embracing faith. That the address is made to the believers does not rule out its applicability to unbelievers; i.e. the command, `Do not backbite one another, does not, logically, imply a permission to backbite others. For example, Allah says, (translated), O you who believe! Devour not your wealth amongst yourselves by falsehood, except if it be by trade, by mutual consent amongst yourselves. [Quran, 4:29]

This verse does not give permission to consume the wealth of the Dhimmis (non-Muslim subjects of the Islamic state). It is reported that the Messenger of Allah (may Allah bless him and grant him peace) said, Does any of you, while reclining on his couch, imagine that Allah has prohibited only that which is to be found in this Qur'an? By Allah, I have preached, commanded and prohibited various matters as numerous as that which is found in the Qur'an, or more numerous. Allah has not permitted you to enter the houses of the people of the Book without permission, nor to beat their women, nor to eat their fruits when they give you that [tax] which is imposed on them. [Narrated by Abu Dawud] And it is reported in another narration that he (peace and blessings be upon him and his Household) said: Indeed, whoever wrongs a person of the contract (i.e. a Jew or a Christian), or deprecates him, or imposes upon him [something] beyond his capability, or takes anything from him without his consent, I shall be his adversary on the Day of Arising. [Narrated by Abu Dawud; al-Mundhiri said : it contains unknown narrators.] This latter hadith is explicit regarding the prohibition of deprecating a Dhimmi, but its isnad contains weakness, and so it cannot be used as a proof. However, the evidences to follow establish the prohibition of backbiting, and in their light, the above hadith can serve as supporting evidence. The human being should realize that all his/her words are witnessed by Allah, and recorded by the angelic scribes. He does not utter a [single] word, except that there is, with him, [an angel] watching and waiting [to record it]. [Quran, 50:18] Imam al-Nawawi says, It is obligatory for every sane adult to guard his tongue against talking, except when it contains a clear benefit. If talking and remaining silent are of equal benefit, it is sunnah to abstain, for permissible talking might lead to something undesirable or forbidden, as in fact is very often the case, and nothing matches safety. Allah does not love the loud utterance of harsh/hurtful words, except by one who has been wronged. And Allah is Seeing, Hearing. [Quran, 4:148] The Prophet (may Allah bless him and his Household and grant them peace), has said, Whoever believes in Allah and the Last Day should say something good, or should remain silent. [Narrated by Bukhari, Muslim, Ahmad, Tirmidhi, Ibn Majah] Al-Nawawi says, This hadith is quite explicit that it is imperative to not talk unless the speech is good, which is that wherein there is some benefit. If a person is in doubt as to whether there will be any benefit, then he should remain silent. And, the Prophet (may Allah bless him and his Household and grant them peace) said,

Treat people with good character. [Narrated by Tirmidhi, who said it is a good hadith; Nawawi quoted it in his Forty Hadith.] The Muslim is not insulting, nor cursing, nor obscene, nor shameless. [Riyad al-Salihin] From the above Quranic and hadith texts, it becomes clear that a Muslim should only speak if there is some benefit in his words, and in particular, it does not become him to engage in harsh or hurtful speech. This forms a basis for not engaging in backbiting, even if it be against a nonMuslim. If we consider the underlying reasons and implications of this, our idea is reinforced. The motive for backbiting is often anger and a thirst for revenge, whereas the believer is supposed to control his anger. Or, it may be intended to degrade the one being backbited and to thereby exalt oneself, which tends to indicate a feeling of arrogance, and arrogance is prohibited by clear scriptural texts. Furthermore, the enmity and other such bad consequences of backbiting are detrimental to society and its smooth functioning. In general, a Muslim is supposed to deal well with people, except if there is some justifying misconduct from the opposite party. Allah does not prohibit you from being kind and equitable to those who have not fought you on account of your religion, nor driven you from your homes. And Allah loves those who are equitable. [Quran, 60:8] Al-Haskafi, the Hanafi jurist, says in "al-Durr al-Mukhtar," about the dhimmi, "Backbiting him is prohibited, just like [backbiting a Muslim]." Ibn `Abidin remarks in his marginal annotations "Hashiyat Radd al-Muhtar," And, it has been said : Backbiting a dhimmi is more severe [than backbiting a Muslim]." All this having been said, it should be pointed out that although backbiting in general is prohibited, there are certain circumstances which make it permissible. At this point, it is useful to distinguish between two types of misdemeanors and sins of unbelievers :
1. deeds which they do openly and shamelessly, because they maintain that they are permissible according to their religion, or because they have little modesty or concern for public opinion. Mentioning such misdeeds of an unbeliever is not considered backbiting, just as in the case of a sinful Muslim who sins in public with impunity. 2. evil deeds which they do covertly and in hiding, due to their admitting their evil nature. It is not permissible to backbite them regarding these.

Backbiting a non-Muslim is also permissible in the other cases where backbiting a Muslim is justified, viz. To redress an injustice, to seek help to change an evil, asking for a fatwa, accepted nicknames, and warning people against evil. We conclude with the following hadith, which mentions the punishment for backbiting people (without distinguishing between believers and unbelievers; it therefore serves as support for the verdict we have mentioned). Abu Dawud has reported that the Prophet (peace be upon him) said, When I was taken up to heaven (i.e. during the Mi`raj) I passed by people who had nails of copper with which they were

scratching their faces and their breasts. I said, Who are these [people], O Gabriel? He replied: They are those who consumed the flesh of people [i.e. backbite them] and aspersed their honor. And Allah, the Exalted knows best. MMVIII SunniPath. All rights reserved No part of this article may be reproduced, displayed, modified, or distributed without the express prior written permission of the copyright holder. For permission, please submit a request at our Helpdesk.

Now What?
The Messenger of Allah, peace and blessings be upon him, said, "Knowledge is only through study." While some knowledge can be gained from reading or casually listening to lectures, the best means to gain knowledge is through finding a qualified teacher and then setting up a systematic program of learning. Picking up a book or reading an article and trying to figure things out on our own is no substitute for learning from someone who has a direct link to our living tradition. Through joining an online class at SunniPath Academy, you can benefit from convenient, online courses that will give you access to reliable scholars and our popular curriculum learning tracks. Knowledge gained in these courses will both build your iman and assist you in putting into practice what you learn. Don't give yourself less than you deserve, register today.