Showing posts with label Backbiting. Show all posts
Showing posts with label Backbiting. Show all posts

Tuesday, 24 September 2024

The Evils of Backbiting in Islam: A Grave Sin with Far-Reaching Consequences

 

Backbiting, or ghibah in Arabic, is a serious moral and spiritual offense in Islam. It is more than just a breach of trust or a failure in social conduct; it is a sin that can damage relationships, tarnish reputations, and harm the soul. In Islam, backbiting is condemned in the strongest terms, and its harmful effects ripple through personal lives, communities, and the individual's relationship with Allah.

What is Backbiting?
Backbiting refers to speaking ill about someone behind their back, sharing information or criticisms they would not want disclosed. The Prophet Muhammad (peace be upon him) defined backbiting clearly when he said:

"Do you know what backbiting is?" They said, "Allah and His Messenger know best." He said, "It is to mention something about your brother that he would dislike." It was said, "What if what I say about my brother is true?" He said, "If what you say is true, you have backbitten him; and if it is not true, you have slandered him." (Sahih Muslim)

This Hadith underscores the gravity of backbiting, even if what is said is accurate. The fact that the person would feel hurt by the words is enough to make it sinful. Moreover, slander, which involves falsehood, is an even graver offense, equating to spreading lies that damage someone’s dignity and honor.

The Quran’s Clear Condemnation
The Quran explicitly condemns backbiting, comparing it to one of the most repulsive actions a person could commit. Allah says in the Quran:

"O you who have believed, avoid much [negative] assumption. Indeed, some assumption is sin. And do not spy or backbite each other. Would one of you like to eat the flesh of his brother when dead? You would detest it. And fear Allah; indeed, Allah is Accepting of repentance and Merciful." (Surah Al-Hujurat 49:12)

This verse emphasizes the ugliness of backbiting by likening it to cannibalism, illustrating the repulsion a Muslim should feel towards this act. The metaphor of eating the flesh of a dead brother is striking, symbolizing how backbiting dehumanizes both the speaker and the victim.

The Spiritual Consequences
Backbiting not only damages interpersonal relationships, but it also harms one’s own spiritual standing. The Prophet Muhammad (peace be upon him) warned against the severity of this sin. In one narration, he said:

"Whoever protects the honor of his brother in his absence, Allah will protect his face from the Fire on the Day of Resurrection." (Tirmidhi)

This Hadith indicates the reward for those who avoid backbiting and, by extension, the punishment for those who engage in it. The act of backbiting strips away the spiritual protection a person has, leading to punishment in the Hereafter. Those who indulge in it not only risk the displeasure of Allah but also jeopardize their own salvation.

The Social Impact
Backbiting has a corrosive effect on society, breeding distrust and enmity. It sows discord among people, destroys friendships, and weakens the bonds of community. When backbiting becomes widespread, it cultivates an environment where everyone lives in fear of their reputation being attacked, creating a toxic atmosphere.

The Prophet (peace be upon him) stressed the importance of maintaining brotherhood and unity. He said:

"The Muslim is the one from whose tongue and hand the Muslims are safe." (Sahih al-Bukhari)

Thus, a Muslim's words should never cause harm to another person. Respecting the honor of fellow believers is central to Islamic ethics. Backbiting disrupts this ethical framework, leading to widespread mistrust and division.

How to Avoid Backbiting
It can sometimes be difficult to recognize when a conversation is crossing into backbiting, especially if the remarks seem harmless or justified. However, Muslims are encouraged to be vigilant in guarding their tongues and hearts. Here are a few practical steps to avoid falling into the trap of backbiting:

Mindfulness of Allah (Taqwa): Always remember that Allah is watching, and He hears every word spoken. Consciousness of Allah can help one restrain their tongue.

Change the Topic: If you find yourself or others engaging in backbiting, try to change the subject or gently remind everyone of the gravity of the sin.

Speak Positively or Remain Silent: The Prophet (peace be upon him) said, "Whoever believes in Allah and the Last Day should speak good or remain silent." (Sahih al-Bukhari). Silence is preferable to words that harm.

Make Du'a for the Person: If you feel compelled to speak negatively about someone, stop yourself and instead make a supplication (du'a) for them. This will soften your heart and redirect your thoughts.

Repentance and Forgiveness
For those who have engaged in backbiting, it is crucial to seek Allah’s forgiveness and rectify the harm caused. Islam emphasizes both repentance (tawbah) and restitution in relationships. The victim of backbiting must be approached, and their forgiveness should be sought sincerely. In doing so, the person acknowledges their mistake and attempts to heal the wound they have inflicted.

Islam, in its mercy, always leaves the door open for those who sincerely seek to correct their actions. Allah is the Most Forgiving, and those who repent with sincerity can hope for His mercy.


Backbiting is more than a social misstep; it is a sin with profound spiritual, moral, and social consequences. Islam teaches Muslims to guard their tongues and honor the dignity of others. By avoiding backbiting, individuals not only protect their own souls but also contribute to a harmonious, trusting, and compassionate society. The best path is one of kindness, where Muslims are conscious of their words and work to foster love and unity within their communities.

Thursday, 1 October 2020

Backbiting and finding fault in others: Hadith

 


Abu Barzah al-Aslami reported: The Messenger of Allah, peace and blessings be upon him, said, “O you who have faith with their tongues but faith has not entered their hearts! Do not backbite the Muslims or seek their faults. Whoever seeks their faults, Allah will seek his faults. And if Allah seeks his faults, He will expose him even in the privacy of his own house.”

Source: Sunan Abī Dāwūd 4880

Mu’awiyah reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, if you seek out the faults of people, you will corrupt them or nearly corrupt them.”

Source: Sunan Abī Dāwūd 4888

Thursday, 3 September 2020

Hadith: Do not seek faults



Abu Barzah al-Aslami reported: The Messenger of Allah, peace and blessings be upon him, said, “O you who have faith with their tongues but faith has not entered their hearts! Do not backbite the Muslims or seek their faults. Whoever seeks their faults, Allah will seek his faults. And if Allah seeks his faults, He will expose him even in the privacy of his own house.”

Source: Sunan Abī Dāwūd 4880

Mu’awiyah reported: The Messenger of Allah, peace and blessings be upon him, said, “Verily, if you seek out the faults of people, you will corrupt them or nearly corrupt them.”

Source: Sunan Abī Dāwūd 4888

Sunday, 5 May 2019

Let's stop being 'Humazah' and 'Lumazah' this Ramadan


In Surah Humazah, (Surah 104), Allah عزّ وجلّ mentions 2 kinds of people. Humazah is someone who insults people behind their back (and they do this alot because the word humazah/fu'ala suggests this person does it often), and Lumazah is someone who insults people in front of their face too.

Allah عزّ وجلّ is cursing those who do either of the above.

When does Humaz and Lumaz occur? Usually gossiping. When a persons mind isn't covered in a higher purposed mindset. And thats why in the previous surah, surah Asr, Allah mentions the types of people who are in loss. It's only the people who have a low character who survive off picking on faults and insulting people.

Az-Zamakshari says - qasr (breaking something) - someones self-worth. Lumaz = sarcasm in someones face to insult them. I.e. "You're genius" (/sarcasm). Both the abuser and abused know its an insult but the abused cant defend themselves due to the sarcasm being used against them.

Someone cursing someone / foul language and laughing at someone falls into lumaz.

Ibn Abbas (r.a.) said: Humaza does gheebah (backbites) while lumazah points out the flaws in people over and over again.

Abu Zayd said;
Humazah; harms with hands.
Lumazah; harms with tongue.

Abul Aaliyah;
humazah; insults face,openly
lumazah; insults behind back, in secret.

humazah;those who call people by names they dont like.
Humazah; Makes fun of one you sit next to, even with their eyes i.e. A condescending look etc.

Ibn Keesan; the one who passes his eyes over people, points at them to humiliate them, who insults other people.

Ibn Jawza ' asked Ibn Abbas ; Who are these people who are cursed/wayl? Ibn abbas replied; they continuously insult and abuse people i.e. "That short man there, that ugly man" etc. They all condescend others and belittle them through; sarcasm, jealousy, and even jokingly.

It can happen in any matter of religion too. I.e. Attack peoples religiousness, their beard, their hijab/niqab etc. Since that is their following of the religion. Even if you disagree with them in fiqh issues, respect their opinion and dont insult them. Also includes making fun of peoples walking etc. You should not do any acts of humuz, lumuz, even through your eyes etc.

Al Shawkani; Normally AL wayl (THE destruction/curse) is used in a sentence, but instead waylun alone is used (nakira) in this ayah/verse. Why? Al wayl would mean that; destruction is for humazah and lumazah. Waylun however is a curse of destruction which has actually been placed upon such people as a statement of fact.
i.e. Salamun alaykum = peace be upon you. But it can also be like a prayer = may peace be upon you.
So similarly, waylun implies that a curse is placed upon a haamiz/laamiz (one who does humazah and lumazah), and may it be that way too.

Both these meanings are correct just by removing the Al (the), since if the Al was there, it would remove the concept of du'a [the prayer] i.e. May it be that way, and instead just imply that the curse is on such people. By having the du'a (prayer) there for their destruction, it places the haamiz/laamiz under pressure/stress that this du'a/curse might actually come true and cause them destruction, so they should change their bad characteristics into good ones.


Listen to the Video Lectures on Surah Humazah at Islam Awareness Homepage here.

Tuesday, 29 July 2014

Socrates- Speak good or not at all




In ancient Greece, Socrates was reputed to hold knowledge in high esteem.
One day an acquaintance met the great philosopher and said, "Do you know what I just heard about your friend?"
"Hold on a minute," Socrates replied.
"Before telling me anything I'd like you to pass a little test. It's called the Triple Filter Test."
"Triple filter?"
"That's right," Socrates continued. "Before you talk to me about my friend, it might be a good idea to take a moment and filter what you're going to say. That's why I call it the triple filter test.
The first filter is Truth.
Have you made absolutely sure that what you are about to tell me is true?"
"No," the man said, "actually I just heard about it and..."
"All right," said Socrates. "So you don't really know if it's true or not.
Now let's try the second filter, the filter of goodness.
“Is what you are about to tell me about my friend something good?"
"No, on the contrary... "
"So," Socrates continued, "you want to tell me something bad about him, but
you're not certain it's true. You may still pass the test though, because there's one filter left: the filter of usefulness.
Is what you want to tell me about my friend going to be useful to me?"
"No, not really."
"Well," concluded Socrates, "If what you want to tell me is neither true nor good even useful, why tell it to me at all?"
This is why Socrates was a great philosopher & held in such high esteem.
Use this triple filter each time you hear loose talk about any of your loved ones :)

Thursday, 21 April 2011

Do not mock, backbit or lie about others





Explanation of Sura Humaza (Quran: Chapter 104)

The Surah's Name

The 104th chapter of the Qur'an is called Humaza as well as in most of the books of tafsir. Imam al-Bukhari in his Sahih, as well as some other scholars of tafsir, referred to this chapter with the title, "Woe to every slanderer and backbiter" - the first ayat. The great scholar of the Arabic Language, al-Fayruzabadi, wrote in his book that its name is Al-Hutama [the Constant Crusher].

Period of Revelation, Number of Verses and Chronology

Scholars agree that Surat al-Humaza was revealed in Mecca. They also agree that it consists of 9 verses. It was the 32nd chapter sent to the Prophet Muhammad (Allah's peace and blessings be upon him), after the revelation of Surat al-Qiyamah and before Surat al-Mursalat.

Why Was It Sent?

It is narrated that Surat al-Humaza was sent due to a group of the Meccan polytheists who insulted the fledging community of the Prophet by spreading lies about them. This vile group consisted of Walid bin al-Mughirah al-Makhzumi, Umyah the son of Khalaf, al-'As the son of Wail, who we discussed in great detail earlier [see the explanation of Surah Al-Kawthar], and Jamil the son of M'amar from the tribe of Jum'a. Jamil would later be guided to Islam, accepting it on the day Mecca was conquered. These men were considered the leaders of the Qur'aish and the greatest enemies of Islam.

Objectives

This chapter is a strong warning from Allah to the polytheists of Mecca who slandered Muslims, seeking to weaken their resolve, and shaking their commitment to Islam.
While the chapter was directed to this group of people, it presents itself in a way that acts as a warning to anyone who engages in mocking, backbiting and lying about others.
The truth will always have its enemies; that is the nature of the higher struggle. Allah uses these stern words as a reminder to the enemies, while this use of harsh words is something that the people of truth should expect and prepare for.

Verse 1

"Woe to every scorner and mocker." (Qur'an, 104:1)

The word "woe" in Arabic implies destruction or evil for its object, carrying with it the feeling of a supplication being made against a person or group of people. However, Sibaway, the great Arabist, noted that this is not always the case. For example, "Woe to those who alter measures," in Surah Mutaffifin is not a supplication but an account of the actual words people said about those who cheat. Imam Ibn 'Ashur states that in this surah the word "woe" carries the meaning of a supplication directed at someone.

"Every"

This implies that there was more than one person involved in insulting the Prophet's community, making the threat of this chapter relevant to anyone who acquires these evil habits.

"Scorner and mocker"

Both "humaza" and "lumaza" are in the fu`al (فعل) form. This implies that the verb's subject engaged in the act so much, it became a habit (sigh al-mubalagh). For example, if a person laughs a lot, the Arabs would say duhak, and for a hard-hearted person who abuses his riding animal hutam, signifying his lack of mercy and constant abuse.

Appreciating the Early Muslims

As noted above, the form fu`ala is used to show excessiveness. However, if one wanted to show even greater excess in describing a person, he could add the letter "ha" ة to the end of the noun. Thus, "Humaz" becomes "Humaza!" This is important in learning to appreciate the struggles and sacrifices of the early Muslims. When we are in school or at work and people say things about us as Muslims, let us reflect on this chapter and the struggles of the early Muslims, using their example as a source of strength.

"Scorner"

This word "humaza" comes from a word which means to insult another by using non-verbal communication. Here, and with the next word "lumaza", it is an adjective whose noun is omitted, "Woe to every person who scorns others." One may ask: why was the noun left out? In Arabic language, and this is something amazing, if the noun is omitted and its adjective is left, it is a sign that the adjective takes the place of the noun - meaning it can stand on its own as a descriptive because the person has mastered it (scorning) so well, that it is by this description that they are known. This technique is used to praise or dress down a person depending on the context. Ponder on that!

"Mocker"

"Lumaza" means to insult others in a way that causes them grief, and its form carries the same meaning as "humaza" above.

An Important Principle

There is an important principle related to the Qur'an: "Any bad quality that is associated with the polytheists of Mecca, believers should avoid and eradicate within themselves if it exists." Meaning, if a person engages in these types of actions, he declares himself eligible for the same threat directed to the polytheists of Mecca!

Verse 2


"Who collects wealth and [continuously] counts it." (Qur'an, 104:2)

Collecting wealth is mentioned here to insult those mentioned in the previous verse. Allah is saying here that not only do they scorn and insult others, but they are also miserly and love wealth. This also strengthens the argument that these verses were sent regarding the Quraysh leader mentioned above, because they were rich and miserly. For that reason, "Who" is an adjective to "scorner" and "mocker."

"Continuously counts it"

The last word in verse two is "`addadah." Its form is f'aal with a shadda. This implies that person does not count it once or twice, but constantly, beyond the norm. The same form is applied to the word "jama`a" (جمع) "collects" in other authentic readings of the Qur'an: Ibn 'Amir, Hamza, al-Kisai and Abu J'afar. Thus, "collects" becomes "constantly collects." It is also possible that the meaning is, and Allah knows best, that this person has many different kinds of wealth.

Verse 3


"He thinks that his wealth will make him immortal." (Qur'an, 104:3)

It is possible that this is a phrase that represents his state while continuously counting his wealth. With that in mind, this sentence represents one of the most difficult means of expression in the Arabic language. This is an example of Arabic speech that showed the Qur'an's miraculous nature and caused the Arabs to surrender to its greatness. While the sentence is a conditional one that reflects the "scorner's" state of mind, it also reflects a greater meaning which is not as apparent, by using an example.

It is also possible that this is an independent sentence that is the predicate of "أ" which, as we discussed before, carries the meaning of "Can you believe?" Meaning, "[Can you believe] he thinks that his wealth will make him immortal!?" Here, this proposition is hidden because it is actually obvious, and also to keep the flow of the chapter.

"Make him immortal"

Perhaps a better translation is, "Made him immortal" since the form is in the past tense. Scholars noted that past tense is used here to show that the idea is so certain in this person's mind, that it is though in his mind it has already occurred!

Summary

This person's harboring of wealth is such that he is like a person who counts his money, thinking that each penny will save him from death, making him immortal. This is because this person does not believe in the Hereafter, so his ultimate pleasure is to live forever in this life.

Verse 4

"No! He will surely be thrown into the Crusher." (Qur'an, 104:4)

The opening word "kalla," translated as "no" above, carries with it the meaning of negation but with an added twist: negation with an insult. This expanded means, "No - there is no way his wealth will immortalize him!" Perhaps to really taste it is to phrase it in modern language, "He's trippin'! His money is not going to do that!"

"Surely be thrown into the Crusher"

The third letter "la" ل is used for "surely" and it carries with it the meaning of "I swear." That is, "I swear - he will be thrown into the Crusher."

"Thrown"

The word "nabadh" means to throw someone with force into something they hate. That is why it is used in another verse, "Thus, we seized him, his army and caste them into the sea" (Qur'an, 28:40) when talking about Pharaoh and his soldiers.

Verse 5

"And what can make you know what is the Crusher?" (Qur'an, 104:5)

"Crusher"

The word "Hutam" means to crush over and over again. It is one of the names for Hell given by the Qur'an, and it was not used this way before by the Arabs. A question arises again - why was the ة added to its ending? How does this change the meaning? See verse one above and recall fu`al and fu`alah!

This ayat asks, "What, or who, could express to you the reality of the Crusher "Hutamah"?" The name Crusher is used again instead of the pronoun "it." This is called "Idhar fi Maqaam al-Idmaar" (إظهار في مقام الإضمار) and is used for emphasizing. The same usage is found in the beginnings of Surah al-Qari`ah and Surah al-Haqqah. It means that the noun is used in place of its pronoun for emphasis so it draws the listeners' attention. Thus, instead of "And what can make you know what it is," we have, "And what can make you know what is the Crusher?"

Verse 6

"It is the fire of Allah, [eternally] fueled." (Qur'an, 104:6)

This is the answer to the question above, "And what is the Hutama?" The answer: "The fire of Allah!"

"Fire of Allah"

This expression signifies that this fire was created by the One Who is the All Powerful, the Mighty.

"Eternally fueled"

The active participle is used, carrying the meaning of an imperfect tense, meaning it will not stop. This is important because it is a response to the one who thought his property would immortalize him. In fact, the only thing that he will spend eternity in is the fire of God!

Verse 7

"Which mounts directed at the hearts." (Qur'an, 104:7)

This is the second description of God's fire after "eternally fueled."

There are two meanings here that need to be addressed. First, "mounts" means it will burn so fast that it will "reach" the hearts and the body simultaneously. Based on that, I prefer the meaning "reaches." The other meaning of "tala`a" is to uncover or witness. This would imply that each person's heart will be burned according to the level of kufr in his heart! Reflect on such consequences!


Verse 8

"Indeed, Hellfire will be closed down upon them." (Qur'an, 104:8)

This is the third description of God's fire. It is also possible that it is an independent sentence used for emphasis.

"Closed Down"

"M'usada," also read "musada," is the passive tense for the word "usad" (أوصد) which means to shut completely. This implies their state in Hell is like a person put in a deep, dark prison, who hears the heavy rust of a massive door shut forever! However, the meaning here is even stronger. Not only is it shut, but also it is shut from high above. Therefore there is no hope of reaching the door, and there is no hope of getting out!

Verse 9

"In extended columns." (Qur'an, 104:9)

This could be a conditional phrase, reflecting the state of the people in Hell; drawn and chained to pillars by their necks and their ankles. It could also be a conditional phrase to signify the state of "Hellfire" as described in verse eight. Meaning, the fire was in high pillars. Both images are not comforting - they are terrifying - implying that height of the fire and the degree of punishment is set for these people scorn and mock.

We ask Allah for His protection.

source

Friday, 15 April 2011

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)

Saturday, 29 August 2009

Hadith: A Clean Heart


The Prophet Muhammad (peace be upon him) said: "No companion of mine should tell me anything bad about another person. For when I meet you, I would like my heart to be clean (unbiased.)"

Riyadh-us-Salaheen, Hadith 1539