Stoppage on Gossiping -2

Exemptions from Backbiting

Firstly, A person who was unjustly treated. He can go to who is in position to remove the unjustness, like a judge or leader, and talk about how the other person took away his rights. Because the people cannot preserve their rights except this way. This is not backbiting because Allah (S.W.T.) said in surat An-Nisa’ (Verse 148), Also reported by Imam Bukhari that the prophet (S.A.W.) said, "Not paying a loan back, whenwhat can be translated as, "Allah does not like that the evil should be uttered in public except by him to whom injustice has been done." able to do so, allows a person, the loaner to mention it publicly, and the lender be punished." The point here, then, is that complaining to whom is in position to remove the unjustness, is not considered backbiting.

 

Secondly, Asking for fatwah, (an Islamic legal opinion) from a person with knowledge. In such a request, he might mention things that happened between him and somebody else. Some of the things might not be good. But, Islam allows you to mention them as long as your intention is to know the hukum, (legal Islamic ruling) in those matters. The proof comes in the following of the prophets tradition, reported by Imams Bukhari and Muslim that Hind, the wife of Abu-Sofian said to the prophet, "Abo-Sofian is a stingy man, and he does not spend enough money on me and my child; except if I take from his money without his knowledge. The prophet (S.A.W.) told her, "Take what

 is enough for you and your child, with fairness." In this narration, Hind mentioned Abu-Sofian, her husband, in a bad manner as a stingy man, yet prophet (S.A.W.)

 allowed it.

 

Thirdly, advising the Muslims about what is good for them in their daily life. For example, if somebody asks you about a man or women whom he intends to marry or is a partner in business. You are required to tell what you know about him in terms of his suitability for what you are asked about. The proof comes from the prophet’s tradition reported by the group of hadith collectors except for Imam Bukhari, that Fatemah, daughter of Ques came to the prophet (S.A.W.) and said, "Abo-Jahm and Moa’weyah both proposed to marry me who should I accept?" The prophet (S.A.W.) replied that, "Moa’weah is a poor man, and Abo-Jahm beats his woman." In this tradition, the prophet mentioned something that the two men hated to be mentioned;

 yet he said it because he was trusted for an advice.

 

Fourthly, warning Muslims and raising up their awareness of the enemies of Islam, especially if the enemies are from inside, such as they might be Muslims but they work, think, and plan against Islam. The proof comes from the prophet’s tradition, reported by Imams Bukhari and Muslim, that a man asked for permission to enter to see the prophet (S.A.W.). The prophet (S.A.W.) said, "Let him come in. What evil, he is." (That person was a Muslim, but he’s not a good person). The prophet (S.A.W.) said so, to warn the Muslims around him from that man. Imam Bukhari also reported that the prophet (S.A.W.) said about two persons mentioning their names, "I do not think that those two persons know anything about our dean". 

 He means that they are hypocrites, who show Islam, yet hide their unbelief. Imams Bukhari and Muslim also reported that Zaid Ibn-Arqam said that they were traveling with the prophet (S.A.W.) and there was a hardship on everybody.

Abdullah-Ibn-Obai’, a well known hypocrite, said, "Don’t spend money on the companions until they leave the prophet (S.A.W.); When we reach Madinah we will kick the prophet (S.A.W.) out of Madinah. Zaid told the prophet (S.A.W.) about what was said. The prophet (S.A.W.) asked him about his sayings, but he swears that he did not say any such thing. Zaid was sad until Allah (S.W.T.) revealed, through, some, which proved that Zaid said the truth. In this tradition Zaid told the prophet (S.A.W.), what that hypocrite said, and the prophet (S.A.W.), agreed to what he said. The point then, is we are allowed to tell about the enemies of Islam.

 

The Fifth and the last case in which Muslims are allowed to talk about others, without considering it as backbiting, is when you identify someone as the blind, deaf, mute, and handicapped person. The objective is not to put him down, but only to identify him as he is known. However, if we can avoid mentioning his handicap, and finding other ways to identify him, such as his name, then this would be better.

Let’s be careful and watch our tongues from any backbiting. Tongues are one of the main reasons that make many people to enter the Hell Fire. Let’s stick to these exemptions we had mentioned, and not to extrapolate other.

 

The Cure for Gheebah

 The Prophet (pbuh) is reported to have said: "Do you know who is bankrupt?" The Companions replied, 'The bankrupt amongst us is the person who has no money or property." The Prophet (pbuh) said, "The bankrupt from amongst my Ummah is the 

one who will come on the Day of Resurrection with a good record of Salah, Sawm 

and Zakah. But he also had cursed someone, slandered against someone, unlawfully 

took the property of another, killed someone or beat someone.  

Then all of these abused persons will receive parts of his (abuser's) Hasanaat. When all of his (abuser's) Hasanaat have been removed from his record after he (abuser) pays back for what he owes, then the aggrieved persons' sins will be transferred to and thrown on him (abuser) and he (abuser) will be thrown into the Fire.“

(Related by Muslim and Tirmidhi)

 

The Virtue of Opposing Gheebah

 It is the right of a Muslim to speak up and oppose Gheebah made against his brother Muslim. He should protect his brother's honor and defend his reputation in his absence. Should a person fall short in fulfilling this right, he will be punished sooner or later. 

To defend your brother against Gheebah is not something minor. There are clear and sound Daleels (evidence) that tell us of the virtue of one who fulfills this obligation. 

 Asmaa' Bint Yazeed said that Allah's Messenger (pbuh) said:  "Whoever defends the honor of his brother in his absence, will be entitled to Allah's protection from the Fire." (Related by Ahmad) The Prophet (pbuh) is also reported to have said:  "Whoever defends the honor of his brother, Allah will protect his face from the Fire on the Day of Resurrection." (Related by Ahmad and Tirmidhi)