As salamu alikum and hello everyone!
Alhamdulillah, the book has been found! The Ramadan Reading book, Guarding the Tongue has been found and so I shall continue to post beneficial parts of it from where I left off a few weeks ago.
I have this book, Guarding the Tongue, from the book Al-Adhkaar. It is the 4th book of The Golden Advice Series from DARUSSALAM PUBLICATIONS, that I have been reading during Ramadan besides the Quran and any other Islamic books inshallah. My idea is to post a little from the book that I learned and I want to share, from each chapter each week inshallah. There are four chapters along with three appendixes, so there should be plenty of things to share about inshallah.
The chapter this week is: What Type of Backbiting is Permissible?
Alhamdulillah, the book has been found! The Ramadan Reading book, Guarding the Tongue has been found and so I shall continue to post beneficial parts of it from where I left off a few weeks ago.
I have this book, Guarding the Tongue, from the book Al-Adhkaar. It is the 4th book of The Golden Advice Series from DARUSSALAM PUBLICATIONS, that I have been reading during Ramadan besides the Quran and any other Islamic books inshallah. My idea is to post a little from the book that I learned and I want to share, from each chapter each week inshallah. There are four chapters along with three appendixes, so there should be plenty of things to share about inshallah.
The chapter this week is: What Type of Backbiting is Permissible?
"Guard your tongue O mankind
And do not let it bite you, for indeed it is a snake
How many people in the graveyards are there, who were killed by their tongues
Whoever fears meeting Him (on the Day of Judgement) is truly the brave one."
{Al-Usool Wa Al-Futuhaat Ar-Rabaaniyyah}
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:
1. Oppression
It is permissible for the one who is oppressed to complain about his situation to the ruler or the judge or anyone else who holds authority or has the ability to grant him justice against his oppressor. He should say: “Such-and-such person wronged me” and “he did such thing to me”, and “he coerced me in this manner” and so on.
2. Seeking assistance in changing an evil and in returning a sinner back to what is correct
One should say to the individual; whom he expects has the capability of putting a stop to the evil: “Such-and-such person did this, so I prevented him from it” or something to that effect. His objective should be to look for a way to ultimately put an end to the evil. If he does not intend that as his goal, then it is forbidden (for him to mention it).
3. Seeking a Fatwaa (religious ruling)
One should do this by saying to the Muftee (scholar capable of issuing a Fatwa): “My father” or “my brother” or “such-and-such person wronged me in this way.” “Does he have the right to do so?” “How shall I go about putting an end to it and obtain my right while repelling oppression from myself?” and so on. Likewise, one may say: “My wife did such-and-such to me” or “my husband did such-and-such a thing” and so on. This is permissible due to the necessity for it, however, to be more cautious, it is better for one to say: “What do you say about a man who has done such-and-such thing?” or “concerning a husband” or “concerning a wife who did such-and-such” (without saying “my”), etc.
By doing this, the goal is achieved without having to resort to specifying anyone. However, specifying an individual by name is permissible (in this circumstance), based on the Hadeeth of Hind (radyallahu 'anha), which will be mentioned later, by the Will of Allah, in which she told Allah’s Messenger (sallallahu ‘alayhi wassallam): “Indeed, Abu Sufyaan (her husband) is a stingy man.”* And the Messenger of Allah (sallallahu ‘alayhi wassallam) did not forbid her from saying this.
*Narrated by A’ishah (radyallahu 'anha): Hind (bint Utba) said to the Prophet (sallallahu ‘alayhi wassallam), “Abu Sufyan is a miserly man and I need to take some money of his wealth.” The Prophet (sallallahu ‘alayhi wassallam) said:
“Take reasonably what is sufficient for you and your children.” (Bukharee)
4. Warning and Advising the Muslims against Evil
There are several perspectives to this, of which one is: Declaring someone unreliable in the field of narrating Hadeeth and giving testimony. This is permissible to do, according to the Ijmaa’ (consensus of the Muslim scholars). Rather, it becomes obligatory due to its necessity. Another case is when an individual desires to enter into a relationship with another person either through marriage, business, the consignment of property, the consigning of something to him or any other of the daily affairs. It is obligatory on you to mention to that individual what you know about the person he wants to get involved with, with the intention of advising him.
If your objective can be achieved by simply saying: “It is not good for you to engage with him in business transactions” or “in a relationship through marriage” or by saying: “You should not do this” or anything similar to that, then adding more to this, such as by mentioning his bad characteristics is not permissible. And if the objective cannot be reached, except by specifically explaining that person’s condition to him, then you may mention that to him in detail.
5. When one openly exposes his acts of evil or his innovation
An example of this is when someone had openly exposed consumption of alcohol, or his illegal confiscation of people’s money and raising their taxes unjustly and his usurping command wrongfully. It is thus permissible for one to talk about what that individual; has made public. But it is forbidden to mention any of his other defects, unless they fall under one of the categories, which we have mentioned that backbiting is permissible.
6. Defining someone- If someone is known to the people by his nickname, such as “the bleary eyed one”, “the one who limps”, “the deaf guy”, “the blind guy”, “cross-eyed”, “flat-nosed”, and other than that, then it is permissible to particularize him as such, with the aim of identifying him. However, it is forbidden to apply that to him, when one’s intention is to degrade him. If he can be identified by another (more appropriate) type of name, then that is more preferable.
These are the six cases, in which the scholars have stated that backbiting is permissible, if done in accordance to the guidelines we mentioned above. The evidence for the permissibility of backbiting can be found in authentic and well-known Ahadeeth.
(Mashallah, I didn't know that those cases were allowed except for number 4. I thought that they weren't allowed!)
Furthermore, there is an agreement of the scholars concerning the allowance of backbiting in these six cases. It is reported in the Saheehs of Al-Bukharee and Muslim that A’ishah (radyallahu 'anha) said: “A man sought permission of the Prophet (sallallahu ‘alayhi wassallam) to enter (his house), so he said:
“Permit him to enter, and what an evil brother to (his) relatives he is.” [Bukharee]
Al-Bukharee uses this Hadeeth as evidence for the permissibility of backbiting the people of mischief and doubts.
And also the Hadeeth of Fatimah Bint Qays (radyallahu ‘anha), when the Prophet (sallallahu ‘alayhi wassallam) said to her ( with regard to her accepting marriage proposals from two suitors):
“As for Mu’awiyah, then he is utterly poor. And as for Abu Jahm, then he does not cease to remove the stick from his shoulder (i.e. he beats his wives). [Muslim]
What Should One Do When He Hears His Shaykh or Friend or Someone Else Being Backbitten?
Know that it is upon the one who hears a Muslim being backbitten to oppose it and prevent the one doing the backbiting. If he is not able to prevent him with his speech, then he should stop him with his hand. If he is neither able to do so with his hand or his tongue, then he should get up and leave that gathering. If he hears his (Shaykh) being backbitten-or anyone else who has a right over him, or if the person (being backbitten) is from the people of righteousness and nobility, then his concern with what we have mentioned above should be greater.
Abu Ad-Dardaa (radyallahu ‘anhu) narrated that the Prophet (sallallahu ‘alyahi wassallam) said:
“Whoever turns away from (harming) the honor of his brother, Allah will turn his face away from the Hell-fire on the Day of Judgment.” [Tirmidhee]
1. Oppression
It is permissible for the one who is oppressed to complain about his situation to the ruler or the judge or anyone else who holds authority or has the ability to grant him justice against his oppressor. He should say: “Such-and-such person wronged me” and “he did such thing to me”, and “he coerced me in this manner” and so on.
2. Seeking assistance in changing an evil and in returning a sinner back to what is correct
One should say to the individual; whom he expects has the capability of putting a stop to the evil: “Such-and-such person did this, so I prevented him from it” or something to that effect. His objective should be to look for a way to ultimately put an end to the evil. If he does not intend that as his goal, then it is forbidden (for him to mention it).
3. Seeking a Fatwaa (religious ruling)
One should do this by saying to the Muftee (scholar capable of issuing a Fatwa): “My father” or “my brother” or “such-and-such person wronged me in this way.” “Does he have the right to do so?” “How shall I go about putting an end to it and obtain my right while repelling oppression from myself?” and so on. Likewise, one may say: “My wife did such-and-such to me” or “my husband did such-and-such a thing” and so on. This is permissible due to the necessity for it, however, to be more cautious, it is better for one to say: “What do you say about a man who has done such-and-such thing?” or “concerning a husband” or “concerning a wife who did such-and-such” (without saying “my”), etc.
By doing this, the goal is achieved without having to resort to specifying anyone. However, specifying an individual by name is permissible (in this circumstance), based on the Hadeeth of Hind (radyallahu 'anha), which will be mentioned later, by the Will of Allah, in which she told Allah’s Messenger (sallallahu ‘alayhi wassallam): “Indeed, Abu Sufyaan (her husband) is a stingy man.”* And the Messenger of Allah (sallallahu ‘alayhi wassallam) did not forbid her from saying this.
*Narrated by A’ishah (radyallahu 'anha): Hind (bint Utba) said to the Prophet (sallallahu ‘alayhi wassallam), “Abu Sufyan is a miserly man and I need to take some money of his wealth.” The Prophet (sallallahu ‘alayhi wassallam) said:
“Take reasonably what is sufficient for you and your children.” (Bukharee)
4. Warning and Advising the Muslims against Evil
There are several perspectives to this, of which one is: Declaring someone unreliable in the field of narrating Hadeeth and giving testimony. This is permissible to do, according to the Ijmaa’ (consensus of the Muslim scholars). Rather, it becomes obligatory due to its necessity. Another case is when an individual desires to enter into a relationship with another person either through marriage, business, the consignment of property, the consigning of something to him or any other of the daily affairs. It is obligatory on you to mention to that individual what you know about the person he wants to get involved with, with the intention of advising him.
If your objective can be achieved by simply saying: “It is not good for you to engage with him in business transactions” or “in a relationship through marriage” or by saying: “You should not do this” or anything similar to that, then adding more to this, such as by mentioning his bad characteristics is not permissible. And if the objective cannot be reached, except by specifically explaining that person’s condition to him, then you may mention that to him in detail.
5. When one openly exposes his acts of evil or his innovation
An example of this is when someone had openly exposed consumption of alcohol, or his illegal confiscation of people’s money and raising their taxes unjustly and his usurping command wrongfully. It is thus permissible for one to talk about what that individual; has made public. But it is forbidden to mention any of his other defects, unless they fall under one of the categories, which we have mentioned that backbiting is permissible.
6. Defining someone- If someone is known to the people by his nickname, such as “the bleary eyed one”, “the one who limps”, “the deaf guy”, “the blind guy”, “cross-eyed”, “flat-nosed”, and other than that, then it is permissible to particularize him as such, with the aim of identifying him. However, it is forbidden to apply that to him, when one’s intention is to degrade him. If he can be identified by another (more appropriate) type of name, then that is more preferable.
These are the six cases, in which the scholars have stated that backbiting is permissible, if done in accordance to the guidelines we mentioned above. The evidence for the permissibility of backbiting can be found in authentic and well-known Ahadeeth.
(Mashallah, I didn't know that those cases were allowed except for number 4. I thought that they weren't allowed!)
Furthermore, there is an agreement of the scholars concerning the allowance of backbiting in these six cases. It is reported in the Saheehs of Al-Bukharee and Muslim that A’ishah (radyallahu 'anha) said: “A man sought permission of the Prophet (sallallahu ‘alayhi wassallam) to enter (his house), so he said:
“Permit him to enter, and what an evil brother to (his) relatives he is.” [Bukharee]
Al-Bukharee uses this Hadeeth as evidence for the permissibility of backbiting the people of mischief and doubts.
And also the Hadeeth of Fatimah Bint Qays (radyallahu ‘anha), when the Prophet (sallallahu ‘alayhi wassallam) said to her ( with regard to her accepting marriage proposals from two suitors):
“As for Mu’awiyah, then he is utterly poor. And as for Abu Jahm, then he does not cease to remove the stick from his shoulder (i.e. he beats his wives). [Muslim]
What Should One Do When He Hears His Shaykh or Friend or Someone Else Being Backbitten?
Know that it is upon the one who hears a Muslim being backbitten to oppose it and prevent the one doing the backbiting. If he is not able to prevent him with his speech, then he should stop him with his hand. If he is neither able to do so with his hand or his tongue, then he should get up and leave that gathering. If he hears his (Shaykh) being backbitten-or anyone else who has a right over him, or if the person (being backbitten) is from the people of righteousness and nobility, then his concern with what we have mentioned above should be greater.
Abu Ad-Dardaa (radyallahu ‘anhu) narrated that the Prophet (sallallahu ‘alyahi wassallam) said:
“Whoever turns away from (harming) the honor of his brother, Allah will turn his face away from the Hell-fire on the Day of Judgment.” [Tirmidhee]