In the Name of Allah, the Most Gracious, the Most Merciful

"And follow not that of which you have no knowledge. Verily! The hearing, and the sight, and the heart of each of those ones will be questioned." (17:36)

"Read! In the Name of your Lord Who has created. He has created man from a clot. Read! And your Lord is the Most Generous. Who has taught by the pen. He has taught man that which he knew not." (96:1-5)

Be aware, my respected brothers, that whoever guards his tongue will make fewer mistakes. He will be in control of himself and avoid from falling into something wrong. The Prophet (pbuh) guaranteed Paradise for one who guards his mouth. He is reported to have said:

"Whoever gives me surety to safeguard what is between his jaws and what is between his legs, I guarantee for him (entrance into) Paradise." [What is between his jaws is the Lisan (tongue); what is between the legs is the Farj (private parts)."

Imam Nawawi said, "Be aware that it is incumbent upon every Mukallaf (competent person in full possession of his faculties) to guard his tongue against all kinds of talking except when it is evident that talking will be a means of beneficence. When talking and being quiet are both equal as a prudent measure, then the Sunnah is to abstain from talking. Because often even a lawful talking may lead to unlawful or distasteful matters. This is a common practice, but there is nothing equivalent to safety."

If your tongue is right and straight then the extremities will be straight. But if your tongue disobeys and indulges in the private affairs and honor of people, then the extremities will disobey and Allah's prohibitions will be violated. The Prophet (pbuh) is reported to have said:

"When the son of Adam gets up in the morning, all parts of his body deny the tongue saying, 'Fear Allah regarding us, we follow you. If you are right we shall also be right, and if you go astray, we shall also go astray.'" Nawawi said that denying the tongue means to humiliate and submit. Al-Albani said, "it means that the members consider the tongue as the one denying the favors."

Dear brothers, the tongue is a great gift from Allah and a marvellous creation. The size may be small, but its capacity to obey or disobey can be great. The Kufr can't be distinguished from Iman except through the testimony of the tongue. Iman and Kufr are the ultimate capacity to obey or disobey. The tongue has a very broad range of functions. It has a large measure of good that can be performed and a large measure of evil that can be inflicted. If one releases one's tongue, Shaytaan will take him everywhere and lead him to an edge, then allow him to fall for his own downfall. The only way to be saved from the evils of the tongue is to restrain it with the bridle of the Shari'aah (Islamic law). It should be used, but only for what is beneficial in this life and the Hereafter.

Prohibition of Gheebah and the Command for Safeguarding the Tongue

Allah has said:

"And spy not, neither backbite against one another. Would any of you like to eat the flesh of his dead brother? You would hate it (so hate backbiting). And fear Allah. Verily Allah is the One Who accepts repentance, Most Merciful." (49:12)

"And follow not that of which you have no knowledge. Verily! The hearing, and the sight, and the heart of each of those ones will be questioned." (17:36)

"Not a word does he (or she) utter, but there is watcher by him ready (to record it)." (50:18)

He is also reported to have said, "Whosoever believes in Allah and the Last Day, should talk what is good or keep quiet." (Agreed upon)

And he is also reported to have said: "Sometimes a person may utter a word to which he attaches no importance and by it he falls into Hell farther than the distance between the East and West." And in another narration:

"And the person may utter a word which displeases Allah without thinking how serious it is, as a result of which Allah will record His wrath for him, because of His displeasure until the Day when he meets Him." (Related by Mu'atta Imam Malik and Tirmidhi)

It was related by 'Uqbah Bin 'Aamer (, who said: "I asked, O Allah's Messenger (pbuh), what is salvation?" He said: "Control your tongue, keep inside your house, and weep for your sins." (Related by Tirmidhi)

In one Hadith, Allah's Messenger (pbuh) told Mu'adh Bin Jabal ( about the head of the 'matter,' its pillar and its peak. He then said: "May I not tell you about a thing which is the controller of all this?" I said, "Certainly, O Allah's Messenger (pbuh)." Upon this he took hold of his tongue and then said, "Keep this under control." I said, "O Allah's Messenger (pbuh), will we be called to account for what we say?" He replied, "May you be lost to your mother! Won't the people be thrown face down into Hell on account of the produce of their tongues." (Related by Tirmidhi)

Now let us see the punishment of the person that backbites in this life and the Hereafter. The Prophet (pbuh) said:

"O you people who believe with their tongues (pay lip-service to faith), when faith has not entered their hearts, do not backbite the Muslims and do not expose their faults. Whoever exposes the faults of his Muslim brother, Allah will expose his faults. And if Allah exposes his faults, his faults will be open for everyone even if he would hide inside his house." (Related by Ahmad, Abu Dawood and Tirmidhi)

Jabir Bin Abdullah narrated: While we were with the Prophet (pbuh) we smelled a rotten smell. Allah's Messenger (pbuh) then asked: "Do you know what this smell is? This is the smell of those who backbite the believers." (Related by Ahmad)

Anas narrated that Allah's Messenger (pbuh) said:

"When I was ascended (on the night of ascension) I passed by some people who had copper nails and they were clawing their faces and chests with them. I asked, 'Who are these people, Jibreel?' He replied, 'These are the people who eat the flesh of human beings and disgrace them.'" (Related by Ahmad and Abu Dawood)

My Muslim brothers, backbiting is prohibited by ijmaa' (consensus). Imam Qurtubi said, "The ijmaa' is that Gheebah is a major sin and it necessitates repentance, it is Wajib (obligatory) to turn to Allah in repentance from it."

Definition of Gheebah

Gheebah is to talk about your brother in such a manner that he would dislike it if told about it. Whether you talk about a physical defect, lineage, manners, conduct, faith or even his clothes, house or mode of transportation - all those constitute Gheebah. In regards to his body, it could be stating that he is bald, short, tall, black, yellow, or giving any physical description the person does not like. In regards to lineage, it could include stating that his father is a bedouin, a garbage-collector, cobbler, or anything that he may dislike. In regards to manners and conduct, it could include stating that he has bad manners, is stingy, arrogant, a coward, is weak-hearted, irresponsible or the like. In regards to his deeds associated with religion, it could include statements such as he is a thief, a liar, drunkard, treacherous, an oppressor, careless about Salaah or Zakaah, saying he doesn't perfect his Ruku' or Sujood, he is not careful about avoiding Najasah (impurities), isn't dutiful to his parents or he doesn't pay Zakaah to the right persons, doesn't divide Zakaah correctly, or he doesn't guard his Sawm from obscenity, backbiting, or talking ill about others. In regards to his deeds associated with daily living, it could include statements such as he has no manners with people, he talks too much, he always sleeps even when it is not time to sleep, or he sits where he shouldn't. Gheebah statements about someone's clothing could include statements such as his sleeve is wide, his thobe (shirt) is long, or that his clothes are dirty.

The Prophet (pbuh) defined backbiting when he said:

"Do you know what is meant by backbiting?" They said, "Allah and His Messenger know best." He said, "To say something about your brother which he dislikes." One asked, "Even if what I say is true about my brother?" He replied, "If such defects you say are true about him, then you have backbitten him, and if he doesn't have what you say, then you have committed slander against him." (Related by Muslim, Abu Dawood, and Tirmidhi)

Backbiting is not by spoken words only

Brothers! Backbiting is not only restricted to the tongue. Be aware that backbiting by the tongue was prohibited because you inform others of the defects of your brother and describe him with what he dislikes. Therefore, intimation is just like declaration, to describe the defect by an action is like saying it; also a wink, signal, hint, nod, any movement or writing are forms of backbiting and they are Haraam (prohibited). 'aishah said: "A woman came in our house. When she left I moved my hands indicating that she was short. The Prophet (pbuh) said, 'You have backbitten her.'" (Related by Abu Dawood and Ahmad)

To imitate someone's walk - if he limps - would be another example. This is Gheebah, indeed it is worse than Gheebah because it is much clearer and more readily understood. When Allah's Messenger (pbuh) saw 'aishah imitating a woman, he is reported to have said:

"I would not like to imitate anybody, even if I were given such-and-such." (Related by Abu Dawood, Tirmidhi and Ahmad)

Gheebah can also be through writing, for the pen is one of two tongues. This is, my brothers, the case when the person tells the truth about others. It is Gheebah and he is Mughtaab, a backbiter. By doing this he disobeys his Lord and he eats the flesh of his brother. But if he is lying then he combines Gheebah and Kidhib (lying).

Mu'adh Bin Jabal ( said: A man was mentioned in the presence of Allah's Messenger (pbuh). The people said, "how lazy he is!" Allah's Messenger (pbuh) said:

"You have backbitten your brother." They said, "O Allah's Messenger, we said what is true about him." He said, "If what you have said was true then this was Gheebah, and if it was not true, then it is Buhtaan (slander)." Al-Hasan said:

"When people mention others they may commit one of these three: Gheebah, buhtaan and Ifk, and all are in the Book of Allah. Gheebah is to say what is true about a person. Buhtaan is to say what is not true about a person. And Ifk is to say what was conveyed to you." Allah's Messenger (pbuh) said:

"All things belonging to a Muslim are unlawful for another Muslim: his blood, his property and his honor." (Muslim, Ahmad and Bayhaqi) Gheebah deals with honor and Allah has combined honor with property and blood.

Types of Gheebah

Gheebah has different forms and may take all kinds of means. The worst type of Gheebah is the one that combines gossip and riyaa'. An example would be when some person is mentioned and a man would say: "Al-hamdu lillah that He didn't try us, we would have been tempted to enter the doors of the sultan, or that we don't demean ourselves in seeking the ruins of this world." Or one may say, "I seek refuge with Allah from shamelessness. I ask Allah to protect me from such." The intention here is to criticize the other person and it is done in the form of a Du'aa (supplication).

One may also praise another person but the intent is to criticize, such as saying: "How good such-and-such person is, he never had a shortcoming in his worship but now he is being lazy. He was tried with something everyone of us is tried with, which is lack of patience." One would mention himself but his intention is to criticize others by doing this. At the same time he praises himself by showing that he is righteous since he criticizes himself. In this case, he is Mughtaab, Muraa'ee and praising himself. He combines three shameful deeds and because of his ignorance he thinks that he is a righteous person who would not make Gheebah.

Another form of Gheebah is that one criticizes another person, but the people don't pay attention to what has been said. So he says, "Subhaan Allah. How amazing!..." so the people may listen to him and know what he is saying. Or he may say, "I was hurt to hear about our friend and how he was humiliated. I ask Allah to relieve him." He is actually lying about his concern regarding the friend, in his pretense of making Du'aa. If he meant to pray for him, he would have prayed for him while alone.

The Motives for Gheebah

There may be numerous reasons to motivate one to make Gheebah. The following examples are among these reasons:

1. Lack of fear of Allah ( and disobeying His commands on prohibitions. Whoever feels the greatness of Allah ( and acknowledges that Allah ( is watching all his deeds and utterances, he would avoid anything that may displease Allah .

2. Getting things off one's chest. A person may do something to upset another. Every time the aggrieved person feels angry about it, he alleviates the anxiety by making Gheebah about the other person

. 3. Joining, by agreeing, with a group of friends. When a group is engaged in a loose talk aimed at slandering others, a person may think that if he speaks out and tries to stop them they may dislike him and exclude him. So, he joins them in talking ill about others, assuring that this is the only way to be acceptable to them.

4. Seeking to raise one's own status by putting down others. A person may say: "So-and-so person is ignorant, he is not smart." The intention is to praise oneself and show that he has more knowledge than the other person.

5. Envy and jealousy. Some person may be praised by people who like him. A jealous person may hear them and make Gheebah of the other person, criticizing and insulting him, so that the people may think differently about the person they have just praised.

6. Fooling around and joking. One may mention some person in such a way as to make others laugh. There are even some people who make a living in this way.

7. Seeking to earn the approval of others for status. Needless to say, there are more motives for Gheebah, far too many to list.

Types of Permissible Gheebah

Gheebah is permissible for a sound religious purpose that cannot be achieved except by using it. These permissible types of Gheebah are as follows:

1. Complaint because of an injustice, such as complaining to a ruler, judge or others in authority. A person may say in this case: "I was treated unjustly by so-and-so in such and such matter."

2. Seeking help to change a Munkar (wrong deed) and to correct the wrongdoers. A person may say: "A person does such and such, so stop him." His intention should be to check the Munkar. If this is not the case, then the statement is Haraam.

3. Seeking a Fatwa. A person may state to the Imam, Mufti or Shaikh, "My father, brother or so-and-so has treated me unfairly. Is that act permissible? And how do I get out of this situation? How do I obtain my rights?" This way of seeking a Fatwa is permissible. However, it is safer and more preferable to say whatever would be said about a non-specific person as doing such and such, as anonymously as possible.

4. Warning Muslims against evil and advising them. This could include criticism of untrustworthy narrators or witnesses. This is permissible by Ijmaa', rather it is mandatory and the benefit is very clear. Such as consulting in the matters of marriage or a business partnership. In this case, the person consulted should not hide anything about the concerned person. He should mention the faulty qualities only with the intention of benefiting the consultant.

5. Mentioning the person who indulges in Haraam or Bid'ah openly. This would include mentioning those who openly drink Khamr or those in positions of authority doing wrong. It is permissible to mention the sin of such a person. However, it is prohibited to mention the person with a different sin unless there is a reason that makes it permissible to do so for that sin.

6.Identifying a person. If a person is known by a descriptive nickname, such as Al-A'mash (squint-eyed), Al-A'raj (one who walks with a limp), or Al-Asamm (deaf), then it is permissible to use these names for identification purposes. But it is not permitted to use these names if the intention is to insult the person. If it is possible to identify such person by using another descriptive name, then it is better and preferable.

Kaffaarah (Expiation) of Gheebah

Committing Gheebah is forbidden by the Ijmaa' of the scholars, and considered a major sin. Scholars differ in the Kaffaarah of the Mughtaab, but they all agree that he must make Tawbah as the first step. Repentance itself has three conditions: refraining from the sin, regret for the commission of the sin, and determination not to commit it ever again. Repentance from Gheebah, however, has an additional condition, a fourth one because the Mughtaab has actually committed two offenses:

1. One offense is towards Allah ( because he committed an act which Allah ( has prohibited. The expiation is to turn to Allah ( in repentance and to regret what has been done.

2. The other one is against Allah's creatures. If the Gheebah has reached the person, then forgiveness must be sought from him and regret must be expressed to him for what has been said. But if the Gheebah didn't reach the person, then he should pray for the person's forgiveness and not tell him something he didn't know anyway, fearing that some evil may result from telling him.

Jewels from the Sayings of the Salaf

* Shaikh Al-Islam Ibn Taymiyyah, may Allah bless his soul, said: "It is strange that a person may find it easy to protect himself from eating Haraam, oppression and injustice, adultery, theft, drinking Khamr, and from unlawful looking, but it is hard for him to restrain the movement of his tongue. How often do we see people who are very cautious about falling into shameful deeds or injustice, but their tongue lashes against the living and the dead and they don't mind it."

* Wahab said: "I made Nadhr (a vow to Allah) that anytime I commit Gheebah about a man I would fast a day. That was too constricting, but I would make Gheebah and then fast. Then I had the intention that anytime I made Gheebah I would give a Dirham as charity. The love of Dirhams finally made me give up Gheebah."

* Sufyaan Bin Al-Husain said: "I was in the company of Iyas Bin Mu'aawiyah. A man passed by and I said bad things about him. He said, 'Be quiet,' and then asked 'Have you fought against the Romans?' I said, 'No.' He asked, 'Have you fought against the Turks?' I replied, 'No.' He said, 'Both the Romans and the Turks are safe from you but your Muslim brother is not'. I never repeated what I did after that."

* Yahya Bin Mu'adh said: "Any believer should have his share from you in three matters. If you are unable to do three things for your brother, then at least do not do three other things. You didn't benefit him, so do not harm him. You didn't make him happy, so do not cause him to grieve. And you didn't praise him, so do not insult him."

* A man committed Gheebah in the presence of Ma'rouf Al-Karkhi. Al-Karkhi said: "Remember the cotton when put on your eyes (meaning in the grave)." Ibrahim Bin Adham was invited to eat. People there mentioned a person who didn't yet come. A man said, "This person is dull." Ibrahim said, "This is what my stomach did to me. I had to come to eat where I heard Gheebah about a Muslim." He then left without eating.

* Al-Rabi'a Bin Khuthaim was asked, "Why have you never criticized anyone?" He said, "I'm not satisfied with myself. How could I go criticizing others."

* Al-Hasan ( was told that a certain person had gossiped about him. So he sent him a dish of dates. The person came to him and asked him, "I gossiped about you and you sent me a gift?" Al-Hasan replied, "You have given me your Hasanaat as a gift, so I wanted to return the favor."

* Ibn Al-Mubarak said, "If I were to make Gheebah against anyone, it would be about my parents for they have more right to my Hasanaat."

* Ashhab Bin Abdul-Aziz wrote to a man who had defamed him. "I'm writing to you because I hate what you're saying about me. But I don't want to help you in disobeying Allah. Beware that I enjoy grazing in your Hasanaat, just like a sheep grazes in a pasture. And greetings for you.

Dear brothers:

The Mughtaab shares with you in his Hasanaat and gives you the reward of his prayer and fasting, He also carries for you your sins, a burden that he would not carry for his good children." (Poetry)

* Abu-Bakr Bin Abdur-Rahmaan said: "Do not let the affairs of others make you neglect your own self. Everything goes back to you. Don't waste your day talking about this and that, for everything you say will be recorded and preserved against you."

*Imam Malik, may Allah have mercy on him, said: "I met in this town (meaning Al-Madinah) people that have no faults, but when they start talking about the faults of others, they start getting faults. I also met in this town people who have faults, but who didn't talk about the faults of others, so people overlooked their faults.

* Shaikh Al-Islam Ibn Taimiyah, may Allah bless his soul, said: "Some people have the disease of criticizing all the time. They forget the good about others and only mention their faults. They are like flies that avoid the good and pure places and land on the bad and wounds. This is because of the evil within the self and the spoiled nature."

The Cure for Gheebah

It was related about 'Isa Ibn Mariam that he said to his disciples:

"Do you see if you came to a man while sleeping and the wind had uncovered part of his 'Awrah (private parts), would you cover him?" They said, "Yes." He said, "No, you would even uncover the rest." They said with surprise, "Subhaan Allah. How would we uncover the rest?" He said, "Isn't a man mentioned to you and then you say the worst you know about him? So you indeed uncover the rest of the clothes from his 'Awrah."

The Mughtaab must stop Gheebah for it is an evil disease and a prohibited act. The following are a few points that we should remember every time we use our tongue:

1. The Mughtaab incites the wrath and punishment of Allah .

2. His Hasanaat (good deeds) are shifted to the person he gossiped about. If he doesn't have hasanat, then he would receive Saiyiaat (evils) from the person he gossiped about. Whoever remembers this, will hopefully not commit Gheebah.

3. A person should look into his own faults and work on correcting them. Doing this, he should be too embarrassed to criticize others.

4. If the Mughtaab doesn't have the fault he wants to talk about in others, he should thank Allah ( for that. Further, he should not pollute himself with the greatest fault of Gheebah.

5. The Mughtaab should remember that backbiting a Muslim brother is like eating his flesh.

6. The Mughtaab should be instructed to stop talking and not be allowed to say whatever he likes. We should defend our Muslim brothers in their absence.

7. We should always remember the Verses and Ahadith about Gheebah. One example is as follows. 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 Salaah, Sawm and Zakaah. 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 Hasanaat. When all of his Hasanaat have been removed from his record after he pays back for what he owes, then the aggrieved persons' sins will be transferred to and thrown on him and he 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)

Dear brothers, the person who listens to Gheebah is also a sinner unless he opposes with his tongue or with his heart if he fears harm. If he can leave the gathering or interrupt and change the subject, then he should do so. If he says to the Mughtaab, 'be quiet' but he relishes the gossip in his heart, then such is hypocrisy. He will not be excused unless he rejects the gossip with his heart. It is not sufficient, in the case of Gheebah, to stop the Mughtaab by waving the hand to be quiet or signalling with the eyebrow or forehead. Doing this is actually putting down the person who is being discussed. One should take it seriously and defend his brethren quite explicitly. The Prophet (pbuh) is reported to have said:

"Whoever witnesses the humiliation of a believer and doesn't support him while being capable of supporting him, Allah will humiliate him before all the creatures (on the Day of Judgment)." (Related by Ahmad)

So brothers, do not let the Mughtaab pollute your gatherings and dishonor the Muslims. You should defend the honor of the Muslims. If you do not do so, you may be absent one day and this Mughtaab will be eating of your flesh and you may not find anyone protecting your honor.

BACKBITING
by Abdul Malik Al-Qasim
Translated by Sami Ayoub and Mrs. Vivian Taylor Ayoub
DARUSSALAM
Publishers & Distributors
Riyadh-Saudi Arabia