اعْلَمْ أَنَّ الغِيبَةَ تُبَاحُ لِغَرَضٍ صَحِيحٍ شَرْعيٍ لا يُمْكِنُ الوصولُ إلَيْهِ إلاّ بِهَا، وَهُوَ سِتَّةُ أَسْبَابٍ:
Know that backbiting is allowed for valid Shariah-approved purposes that cannot be achieved except by means of it. There are six cases:
الأوَّلُ: التّظلمُ، فَيَجُوزُ للْمَظْلُومِ أنْ يَتَظَلَّمَ إلىٰ السُّلْطَانِ والقَاضِي وغَيْرِهِمَا مِمَّنْ لَهُ وِلايَةٌ، أو قُدْرَةٌ عَلىٰ إنْصَافِهِ مِنْ ظَالِمِهِ، فَيَقُولُ: ظَلَمَني فُلانٌ بِكَذا.
First: Expressing a grievance (complaining from wrongdoing). The wronged person is permitted to appeal to the ruler or judge, or whoever is in a position of authority and power to restore to him his rights. He may say to him: So-and-so did me wrong by doing such-and-such.
الثّاني: الاسْتِعَانَةُ عَلىٰ تَغْييرِ المُنكَرِ، وَرَدِّ العاصي إلىٰ الصَّوَابِ، فيقول لمَنْ يَرْجُو قُدْرَتَهُ عَلىٰ إزالةِ المُنكَرِ: فُلانٌ يَعْمَلُ كذا فازْجُرْهُ عنهُ، ونحو ذلِكَ، وَيَكُونُ مقْصُودُهُ التّوَصُّلَ إلىٰ إزَالَةِ المُنْكَرِ، فإنْ لَمْ يَقْصِدْ ذلكَ كانَ حَرَاماً.
Second: Seeking help for changing evildoing and restoring a sinner to the right path. One may tell a person whom he believes to have the ability to eliminate an evil: So-and-so is doing such-and-such, so deter him from it, and the like. This is permissible only when his intention is to remove the evildoing, otherwise it is prohibited.
الثَّالِثُ: الاستِفْتَاءُ، فَيَقُولُ لِلْمُفْتي: ظَلَمني أبي، أوْ أخِي، أوْ زَوْجِي، أوْ فُلانٌ بكذا، فَهَلْ لَهُ ذلكَ ؟ وما طَرِيقي في الخَلاصِ مِنْهُ، وَتَحْصيلِ حَقّي، وَدَفْعِ الظُلْمِ؟ ونحو ذلِكَ، فهذَا جَائِزٌ للْحَاجَةِ، ولكِنَّ الأَحْوَطَ وَالأَفْضَلَ أنْ يَقُولَ: مَا تَقُولُ في رَجُلٍ أَوْ شَخْصٍ، أَوْ زَوْجٍ، كانَ مِنْ أَمْرِهِ كَذَا، فإنَّهُ يَحْصُلُ بِهِ الغَرَضُ مِنْ غَيْرِ تَعْيِينٍ، وَمَعَ ذلِكَ فالتَّعْيِينُ جائِزٌ كما سَنَذْكُرُهُ في حَدِيثِ هِنْدٍ إن شاءَ الله تَعَالَىٰ.
Third: Seeking Fatwa (a religious verdict). He may say to the Mufti (scholar authorized to issue Fatwa): My father, or my brother, or my husband, or so-and-so did me injustice in such-and-such way. Is he entitled to do this? And how can I save myself from him, restore my right, and repel the injustice? This is permissible due to need, however it is better and more cautious to say: “What is your opinion about someone who does such-and-such,” without identifying that person by name, for this will achieve the purpose. However, identifying the person is permissible according to the Hadīth about Hind which we will to cite later on, Allah Willing.
الرّابعُ: تَحْذيرُ المُسْلِمِينَ مِنَ الشَّرِّ وَنَصِيحَتُهُمْ، وذلِكَ مِنْ وُجُوهٍ:
Fourth: Warning the Muslims of evil and giving them advice. This has many aspects, such as the following:
منها: جَرْحُ المَجْرُوحِينَ مِنَ الرُّواةِ والشُّهُودِ، وذلك جائِزٌ بإجْمَاعِ المُسْلِمِينَ، بَلْ وَاجِبٌ لِلْحَاجَةِ.
- Identifying discredited narrators and witnesses. This is permissible by the consensus of Muslims, and even obligatory due to the need for it.
ومنها: المُشَاوَرَةُ في مُصَاهَرَةِ إنْسانٍ، أَوْ مُشَارَكَتِهِ، أَو إيدَاعِهِ، أوْ مُعَامَلَتِهِ، أوْ غَيْرِ ذلِكَ، أوْ مُجَاوَرَتِهِ، وَيَجِبُ عَلىٰ المُشَاوَرِ أنْ لا يُخْفِي حَالَهُ، بَلْ يَذْكُرُ المساوئ الَّتي فيهِ بنيَّةِ النّصِيحَةِ.
- Consulting others on marrying a person, going into a partnership with them, depositing something with them, entering into transactions with them, and the like. The consulted person should not hide the state of the person in question, rather, he should mention their faults with the intention of giving advice.
ومنها: إذا رأىٰ مُتَفَقِّهاً يَتَرَدَّدُ إلىٰ مُبْتَدِعٍ، أو فاسِقٍ يأْخُذُ عنهُ العِلْمَ، وخافَ أنْ يَتَضَرَّرَ المُتَفَقِّهُ بذلكَ، فَعَلَيْهِ نَصِيحَتُهُ ببَيانِ حالِهِ، بشَرْطِ أنْ يَقْصِدَ النَّصِيحَةَ، وهذا مِمّا يُغْلَطُ فيهِ. وقدْ يَحْمِلُ المُتكَلِّمَ بذلكَ الحَسدُ، ويُلَبِّسُ الشّيْطانُ عليهِ ذلكَ، ويُخَيِّلُ إلَيْهِ أَنّهُ نَصِيحَةٌ، فَلْيُتَفَطَّنْ لذلِكَ.
- When someone sees a seeker of religious knowledge frequenting a Mubtadi‘ (advocate of Bid‘ah) or a Fāsiq (defiantly disobedient) to derive knowledge from, and he fears that the seeker of knowledge would be harmed by that, he has to give him advice by revealing the reality of that person provided that he does this only for the sake of advising him. This is an area where people often make mistakes. The person may do this out of envy, and the devil misleads him into saying this, believing it to be advice. So, he should be aware of that.
ومنها: أن يكونَ لَهُ وِلاَيَةٌ لا يقومُ بها عَلىٰ وَجْهِها، إمّا بأنْ لا يكونَ صالحاً لها، وإمَّا بأنْ يكونَ فاسِقاً، أوْ مُغَفَّلاً، ونحوَ ذلكَ. فَيَجِبُ ذِكْرُ ذلكَ لمَنْ لَهُ عليهِ ولايَةٌ عَامَّةٌ ليُزيلَهُ، وَيُوَلِّيَ مَنْ يَصْلُحُ، أوْ يَعْلَمَ ذلكَ منه لِيُعَامِلَهُ بمُقْتَضَىٰ حالِهِ، ولا يَغْتَرَّ بهِ، وَأَنْ يَسْعَىٰ في أَنْ يَحُثَّهُ عَلىٰ الاسْتِقَامَة أَوْ يَسْتَبْدِلَ بِهِ.
- Another case is when someone assumes a position of authority which he does not serve properly either by being unfit for it or being a Fāsiq or dumb or the like. This should be reported to the one above him in authority in order to remove him and appoint someone who is competent for the position, or just to be aware of his condition to deal with him accordingly and not be deceived by him, and to urge him to be upright or replace him.
الخَامسُ: أنْ يكُونَ مُجَاهراً بفِسْقِهِ أوْ بِدْعَتِهِ كالمُجَاهِرِ بشُرْبِ الخمرِ، ومُصَادَرَةِ النَّاس، وأخْذ المَكْسِ، وجِبايَةِ الأَمْوَالِ ظُلْماً، وتَوَلّي الأُمُورِ الباطِلَةِ، فَيجوزُ ذِكْرُهُ بما يُجَاهِرُ بِه، وَيَحْرُمُ ذِكْرُهُ بغَيْرِهِ مِنَ العُيوبِ، إلَّا أَنْ يكونَ لجَوازه سَبَبٌ آخَرُ مِمَّا ذَكَرْنَاهُ.
Fifth: When there is someone who is openly Fāsiq or Mubtadi‘, like the one who drinks alcohol in public, confiscates people’s belongings, collects taxes unlawfully, takes property unrightfully, or doing unlawful things. It is permissible to report what he commits in public, but it is prohibited to mention his other flaws, unless there is a reason for making it permissible like the cases stated above.
السَّادِسُ: التَّعْرِيفُ، فَإذَا كانَ الإنْسَانُ مَعْروفاً بلَقَبٍ، كالأعمشِ، والأعرج، والأصَمِّ، والأعْمَىٰ، والأحْوَلِ، وغَيْرِهِمْ جازَ تَعْرِيفُهُمْ بذلِكَ، وَيَحْرُم إطْلاقُه عَلىٰ جِهَةِ التَنَقُّصِ، ولو أمكنَ تَعرِيفُهُ بغَيْرِ ذلكَ كانَ أولىٰ.
Sixth: Identifying someone: when a person is known by a certain title like the bleary-eyed, the lame, the deaf, the blind, the cross-eyed, and the like, it is permissible to refer to them as such. However, it is impermissible to do this with the intention of mocking and belittling. If it is possible to identify the person with other than those descriptions, it is better to do so.
فهذه سِتَّةُ أسبابٍ ذكَرها العلماءُ، وأكثرُها مُجمَعٌ عليهِ، ودلائلُها منَ الأحاديثِ الصحِيحَةِ مشهورةٌ.
These are six cases which scholars mentioned, and most of them are unanimously agreed upon. they are supported by authentic well known Hadīths.
فمن ذلكَ:
Examples of these Hadīths:
1/1531 ــ عن عائشةَ رضي الله عنها أنّ رجُلاً اسْتأذنَ علىٰ النَّبيِّ صلى الله عليه وسلم، فقال: «ائْذَنُوا لهُ، بئسَ أخُو العَشيرَة؟». متفق عليه.
1531/1- ‘Ā’ishah (may Allah be pleased with her) reported that a man asked for permission to see the Prophet (may Allah’s peace and blessings be upon him), so he said: “Let him in! What an evil brother of his people.” [Narrated by Al-Bukhāri and Muslim]
احْتَجَّ لهُ البخاري في جَوازِ غِيبةِ أهلِ الفَسَادِ وأهلِ الرِّيَبِ.
Al-Bukhāri used this Hadīth as proof of the permissibility of backbiting corrupt and suspicious people.
1) جواز غيبة من كان من أهل الفساد والبغي من أجل أن يحذر الناس منه.
1) It is permissible to backbite corrupt transgressing people in order to warn others from them.
2) جواز أن يظهر العبدُ لجليسه خلاف ما يبطن إن كانت المصلحة في ذلك.
2) It is permissible to display an attitude towards someone contrary to what one feels in his heart for him if there is an interest in doing so.
هذا الرجل هو عيينة بن حصن، ولم يكن أسلم حينئذ، وإن كان قد أظهر الإسلام، فأراد النَّبي صلى الله عليه وسلم أن يبين حاله ليعرفه الناس ولا يغتر به من لم يعرف حاله، وكان منه في حياة النبي صلى الله عليه وسلم وبعده ما يدل علىٰ ضعف إيمانه ، ثم ارتد مع المرتدين وجيء به أسيراً إلىٰ أبي بكر رضي الله عنه، فوَصْفُ النبي صلى الله عليه وسلم له بقوله: «بئس أخو العشيرة» من أعلام النبوة.
The man mentioned in the Hadīth is ‘Uyaynah ibn Hisn, who was not a Muslim back then, although he pretended to be a Muslim. Therefore, the Prophet (may Allah’s peace and blessings be upon him) wanted to reveal his reality to the people in order for them not to be deceived by him. There are many situations that happened during the life of the Prophet (may Allah’s peace and blessings be upon him) and after his demise that indicate the weak faith of that man. Then, he committed apostasy with those who did so and was brought as a prisoner to Abu Bakr (may Allah be pleased with him). Hence, the Prophet’s description of him as an evil brother of his people is a clear sign of his prophethood.
2/1532 ــ وعنها قالت: قَالَ رَسُولُ الله صلى الله عليه وسلم: «مَا أَظُنُّ فُلاناً وفُلاناً يَعْرِفَانِ مِنْ دِينِنا شَيْئاً». رواه البخاريُ. قَالَ اللَّيثُ بْنُ سَعْدٍ أَحَد رُوَاةِ هذا الحَدِيثِ: هذانِ الرَّجُلانِ كَانَا مِنَ المُنَافِقِينَ.
1532/2- She also reported that the Messenger of Allah (may Allah’s peace and blessings be upon him) said: “I do not think that so-and-so and so-and-so know anything about our religion.” [Narrated by Al-Bukhāri] Al-Layth ibn Sa‘d who is one of the narrators of the Hadīth said: Those two men were hypocrites.
1) وجوب التحذير من أهل البدع والضلال حتىٰ لا يغترَّ العامة بهم.
1) It is obligatory to warn against people of Bid‘ah and error so that common people would not be deceived by them.
2) وجوب تعرية المنافقين المندسِّين في صفوف المسلمين، لفضحهم والحذر منهم.
2) It is obligatory to reveal the truth about the hypocrites who are hidden among the Muslims in order to expose them and be wary of them.
3/1533 ــ وعن فاطمة بنتِ قَيْسٍ رضي الله عنها قالت: أتَيْتُ النَّبيَّ صلى الله عليه وسلم، فقلتُ: إنّ أبا الجَهْمِ وَمُعَاوِيَةَ خَطباني ؟ فقالَ رسولُ الله صلى الله عليه وسلم: «أَمَّا مُعَاوِيَةُ فَصُعْلُوكٌ لا مَالَ له، وأَمَّا أبُو الجَهْمِ فلا يَضَعُ العَصَا عَنْ عاتِقِهِ». متفقٌ عليهِ.
1533/3- Fātimah bint Qays (may Allah be pleased with her) reported: “I came to the Prophet (may Allah’s peace and blessings be upon him) and said: ‘Abu al-Jahm and Mu‘āwiyah, both of them proposed marriage to me?’ The Messenger of Allah (may Allah’s peace and blessings be upon him) said: ‘As for Mu‘āwiyah, he is destitute and penniless, and as for Abu al-Jahm, he does not put down his staff from his shoulder.’” [Narrated by Al-Bukhāri and Muslim]
وفي روايةٍ لمسلمٍ: «وَأَمَّا أبُو الجَهْمِ فَضَرَّابٌ للنّسَاءِ»، وهو تفسير لرواية: «لا يَضَعُ العَصَا عَنْ عَاتِقِهِ» وقيل: معناه: كثيرُ الأسفارِ.
According to a narration by Muslim: “And as for Abu al-Jahm, he always beats women.” This explains the narration that reads: “he does not put down his staff from his shoulder.” It was also said that it means that he travels frequently.
الصعلوك: الفقير، وقد فُسر في الحديث بأنه: «لا مال له».
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1) ترغيب المسلم إذا استنصحه أخوه في مسألة أن يبين له، ويرشده إلىٰ ما يصلحه.
1) A Muslim is encouraged to give advice his Muslim brother and guide him to what is good if the latter asked him for advice.
2) علىٰ العبد أن يستنصح أهل العلم والفضل والمعرفة، في أموره الدينية، والدنيوية، ويقبل نصيحتهم.
2) One is required to seek the advice of the people of knowledge and virtue about his religious affairs and those related to the worldly life, and should accept their advice.
3) جواز بيان صفات الرجل أو المرأة لمن قصد الخِطبة، فذلك من المناصحة.
3) It is permissible to explain the qualities of a man or a woman when there is a proposal of marriage as this is considered a form of exchanging advice.
4/1534 ــ وعن زيدِ بنِ أرْقَمَ رضي الله عنه قالَ: خَرَجْنَا معَ رسولِ الله صلى الله عليه وسلم في سَفَرٍ أَصَابَ النَّاسَ فيهِ شِدَّةٌ، فقالَ عبدُ الله بنُ أُبَيٍّ لأصحابه: لا تُنْفِقُوا علىٰ مَنْ عِنْدَ رسُولِ الله حتىٰ يَنْفَضُّوا، وقال: لَئِنْ رَجَعْنَا إلىٰ المَدِينَةِ ليُخْرِجَنَّ الأعَزُّ مِنْهَا الأذَلَّ، فَأَتَيْتُ رسولَ الله صلى الله عليه وسلم، فَأَخْبَرْتُهُ بِذلِكَ، فَأَرسلَ إلىٰ عبدِ الله بنِ أُبَيٍّ، فَاجْتَهَدَ يَمِينَهُ ما فَعَلَ، فقالوا: كذَبَ زيدٌ رسولَ الله صلى الله عليه وسلم، فَوَقَعَ في نَفْسِي مِمَّا قالوهُ شِدَّةٌ، حتىٰ أَنْزَلَ الله تعالىٰ تَصْدِيقي: {إِذَا جَآءَكَ ٱلمُنَٰفِقُونَ} ثم دعاهم النَّبيُّ صلى الله عليه وسلم لِيَسْتَغْفِرَ لهم، فَلَوَّوْا رُؤُوسَهُمْ. متفق عليه.
1534/4- Zayd ibn Arqam (may Allah be pleased with him) reported: “We set out with the Messenger of Allah (may Allah’s peace and blessings be upon him) on one of his travels, and on the way the provisions became very scarce. ‘Abdullah ibn Ubayy said to his companions: ‘Do not spend on those who are with the Messenger of Allah until they disperse.’ He also said: ‘If we return to Madīnah, surely the more honorable will expel therefrom the more humble.’ I went to the Messenger of Allah (may Allah’s peace and blessings be upon him) and informed him of it, so he sent for ‘Abdullah ibn Ubayy, who emphatically swore that he did not say that. The people started saying: Zayd lied to the Messenger of Allah (may Allah’s peace and blessings be upon him). I was hurt by what they said, until Allah Almighty revealed that I had told the truth in the verses: {When the hypocrites come to you... } [Surat al-Munāfiqūn] Later, the Prophet (may Allah’s peace and blessings be upon him) invited them (the hypocrites) to ask for forgiveness for them, but they turned their heads aside (in rejection).” [Narrated by Al-Bukhāri and Muslim]
1) استحباب نقل كلام المنافقين إلىٰ ولاة الأمر المسلمين حتىٰ لا يتمادوا في إفسادهم.
1) It is recommended to report what the hypocrites say to the Muslim rulers so that they would not continue in their mischief.
2) من النصيحة لعموم المؤمنين فضيحة المنافقين.
2) Exposing the hypocrites is an aspect of sincere advice to the believers.
المذموم من نَقَلة الأخبار من يقصد الإفساد بين العباد، وأما من قصد النصيحة وتحرىٰ الصدق، واجتنب الأذىٰ، فهذا من النصح للعامة، وقلّ من يفرِّق بين البابين. وطريق السلامة لمن يخشىٰ الالتباس عليه بين ما يباح في ذلك مما لا يباح، هو الإمساك وكفُّ اللسان، خاصة في زمان أصبح فيه الظلم غالباً، والناس بحاجة إلىٰ من يؤلف بين قلوبهم، ويصلح حالهم، ويرفع أسباب البغضاء والشحناء بينهم، والله المستعان، وهو الهادي سواء السبيل.
Reporting news and information about people is blameworthy when it is done for the purpose of sowing disagreements and enmity. However, when one does this while adhering to the truth and avoiding hurt is an aspect of sincerity to the Muslim community. But, unfortunately, few are those who discern between the two cases. The safe way for whoever fears to be confused between the permissible and impermissible in this regard is to refrain from speaking, particularly in this day and age when injustice has become rampant. People need to have their hearts brought together and their affairs rectified. They need those who eliminate the causes of spreading hatred and enmity between them. Allah is the one sought for help, and He guides to the straight path.
5/1535 ــ وعنْ عائشةَ رضي الله عنها قالتْ: قالتْ هِنْدُ امْرَأَةُ أبي سُفْيَانَ للنَّبيِّ صلى الله عليه وسلم: إنّ أبا سُفْيَانَ رَجُلٌ شَحِيحٌ، وَلَيْسَ يُعْطِيني ما يَكْفِيني وولَدِي إلاّ ما أَخَذْتُ منه، وهوَ لا يَعْلَمُ؟ قالَ: «خُذِي ما يَكْفِيكِ ووَلَدَكِ بالمَعْرُوفِ». متَّفَقٌ عَلَيْهِ.
1535/5- ‘Āishah (may Allah be pleased with her) reported: “Hind, the wife of Abu Sufyān, said to the Prophet (may Allah’s peace and blessings be upon him): ‘Abu Sufyān is a miserly man and does not give me what suffices me and my children, except for what I take from him without his knowledge.’ He said: ‘Take what is sufficient for you and your children according to what is acceptable.’” [Narrated by Al-Bukhāri and Muslim]
1) جواز شكوىٰ المرأة زوجها للقاضي أو لمن يقدر علىٰ عونها لرفع مظلمتها.
1) It is permissible for a woman to complain of her husband to the judge or whoever is in a position to help her ward off injustice done to her.
2) يجوز للمرأة أن تأخذ حقها من مال زوجها بغير إذنه، علىٰ قدر ما يكفيها ويكفي ولدها.
2) It is permissible for a woman to take her right of her husband’s money without his permission. She only takes what is sufficient for her and her children.