Backbiting and Slander.

Backbiting and Slander.

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The Holy Qur’an forbids all forms of backbiting and slander. And Allah says, “And why did you not, when you heard it, say? It is not right of us to speak of this: Glory to Allah, this is a most serious slander" [Surah An-Nur, 24:16]

 It is very  Destructive .

Islam forbids lies, suspicion, spying, backbiting, belittling, gossiping and slandering against the others. Such actions are totally unacceptable in lslam. They are considered amongst the most destructive of major sins as these sins sow enmity and discord among the Ummah. It will cause hostilities between people of the same household, and between neighbors, friends and relatives.

Islam commands that our relationship with mankind should be conducted on basis of sincerity and responsibility. It emphasizes in respecting others for the honor, reputation and privacy. Islam stress that we are accountable for our own attitudes, conducts, actions and anything which we have control or influence over, in our society or the world around us.

Allah Forbids Backbiting, Belittling, Defaming, Suspicion, Spying.

“O you who believe! Let not some men among you laugh at others: it may be that the [latter] are better than the former; Nor let some women laugh at others; it may be that the [latter] are better than the [former]; Nor defame nor be sarcastic to each other, nor call each other by [offensive] nicknames; ill-seeming is a name connoting wickedness [to be used of one] after he has believed: And those who do not desist are [indeed] doing wrong.” [Al- Hujurat, 49:11]

“O you who believe! Avoid suspicion as much [as possible]: for suspicion in some cases is a sin; and spy not on each other, nor speak ill of each other behind their backs [backbiting]. Would any of you like to eat the flesh of his dead brother? Nay, you would abhor it… But fear Allah; for Allah is Oft-Returning, Most Merciful.” [Al- Hujurat, 49:12]

Narrated by Abu Hurayrah, The Prophet Muhammad (Sallallāhu 'alaihi wa sallam) said:

"Beware of suspicion, for suspicion is the worst of false tales; and do not look for the others' faults and do not spy, and do not be jealous of one another, and do not desert (severe your relation with) one another, and do not hate one another; and O Allah's worshipers! Be brothers (as Allah has ordered you!) "[Bukhari, Volume 8, Book 73, Number 90]

And Allah the Exalted says: "... And conjecture is of no use against the truth" [An-Najm, 53:28]

A brief reflect over this assimilation it should be a clear message for us to keep away from backbiting!

Do Not Treat Backbiting and Slander With Indifference.

“Behold, you received it on your tongues, and said out of your mouths things which you had no knowledge; and you thought it to be a light matter, while it was most serious in the sight of Allah” [An-Nur, 24: 15]

Many of us back bite and gossip without thinking. We think it is a minor matter. However, Allah reminds us to be extra careful as the smallest sin is in fact very big in the sight of Allah!

Speak Out Against Slander And Try To Put A Stop To It.

“And why did you not, when you heard it, say? It is not right of us to speak of this: Glory to Allah, this is a most serious slander" [Surah An-Nur, 24:16]

Many people are so busy spreading the slander they hear that they do not even stop to think if it is true or not.

Syaitan to Create Conflict and Hatred.

Allah Says,:“Say to My servants that they should only say those things that are best, for Satan does sow dissensions among them, for Satan is to man an avowed enemy.” [Surah Al-Isra’, 17:53]

Are we falling into Syaitan's [Satan's] trap? We can all analyze ourselves.

Allah states: “You have indeed in the Messenger of Allah an excellent pattern of conduct”. [Surah Al-Ahzab, 33:21)

The Definition of Backbiting and Slander.

Prophet Muhammad (Sallallāhu 'alaihi wa sallam) said: “Do you know what backbiting is?" They said, "Allah and His Messenger know best." He then said, "It is to say something about your brother that he would dislike." Someone asked him, "But what if what I say is true?" The Messenger of Allah said, "If what you say about him is true, you are backbiting him, but if it is not true then you have slandered him." [Muslim]

We should guard our tongue from sins and use our limbs in acts of obedience

Prophet Muhammad (Sallallāhu 'alaihi wa sallam) said: "Who protects his tongue from unlawful utterances and his private parts from illegal sexual intercourse; I shall guarantee him entrance into Paradise." [Bukhari and Muslim]

The Best Muslim.

"I asked the Messenger of Allah(Sallallāhu 'alaihi wa sallam): Who is the best Muslim? The Messenger of Allah (Sallallāhu 'alaihi wa sallam) replied, "He is the one from whom Muslims are safe from the evil of his tongue and hands." [Muslim]

Deriding others in their presence by making negative facial expressions or by hand gestures while they are unaware is also a form of backbiting.

Beware Of the Slipping Of Our Tongues

"When man wakes up in the morning each day, all parts of the body warn the tongue saying, ‘Fear Allah as regards us for we are at your mercy; if you are upright, we will be upright and if you are crooked, we become crooked.’" [At-Tirmidzi]

Summary

The practice of backbiting and slander is widespread phenomena today and it is an avenue for expressing their anger, misgivings and jealousy. It should be aware that those who indulge in backbiting are oblivious that they are not doing justice at all but only harming themselves. This is because on the Day of Resurrection both the wrongdoer and the wronged will stand before Allah SWT, Who is the Just Judge, Allah will then bestow the wronged person from the good deeds of the person who wronged him in accordance with his wrong by backbiting.

But some situations allow us to inform others of what someone has done. It is allowed for us to inform the authorities only when someone conducts injustice to the others. It is also allowed for us to inform someone who could stop a perpetrator from committing further vice. It is also permissible for us to tell whoever seeks our advice on a person for business dealings or marriage. In this case it is not allowed for us to hide what we know about the person so that the enquirer will not be deceived. Only  these types of conduct of talking about others are lawful; the rest is forbidden.

Islam teaches us that if people are being ridiculed or backbite in our presence, we should defend their honor. If we neglect this, we shall be depriving ourselves of ever needed help and mercy from Allah. If a fellow Muslim brother is slandered in his presence, and he is capable of defending him and does so, God will defend him in this world and in the next. But if he fails to defend him, God will destroy him in this world and the next. [Baghawi].

Attitude Adopted In Facing Fitnah.

Attitude  Adopted In Facing Fitnah.

What is the attitude Muslim should adopt if he faces a time of fitnah (tribulation)?

All the Praise is to Allah, the Lord of al-‘alameen. Peace and blessing be upon his Messenger

There are certain attitude which the Muslim should adopt in facing a fitnah in order not have a negative effect on him, and as well as not have a negative effect on the Muslim community.

This attitude includes the following:

(a) Deliberation, gentleness, forbearance and not being hasty.

Deliberation, gentleness and forbearance at times of tribulation and upheaval are praiseworthy traits, because they enable the Muslim to see things as they really are and to understand what is going on.

The Prophet (peace and blessings of Allah be upon him) said: “There is no gentleness in a thing but it adorns it, and the absence of gentleness in anything makes it ugly.” [ Narrated by Muslim, 4698].

And he (peace and blessings of Allah be upon him) said to Ashajj ‘Abdul Qays: “You have two characteristics which Allah loves, forbearance and deliberation.” [ Narrated by Muslim, 24]

So we must all be gentle in our thinking and attitudes, and with regard to all events that occur, and we should not be hasty, because that is not the way of the Muslim ummah, especially at times of fitnah.

(b) Sabar

We need a great deal of patience, especially at times of fitnah. Allah says:

“And certainly, We shall test you with something of fear, hunger, loss of wealth, lives and fruits, but give glad tidings to As- Saabiruun (the patient). Who, when afflicted with calamity, say: “Truly, to Allah we belong and truly, to Him we shall return.” They are those on whom are the Salawaat (i.e. who are blessed and will be forgiven) from their Lord, and (they are those who) receive His Mercy, and it is they who are the guided ones” [Al-Baqarah 2:155-157]

It was narrated from Abu Tha’labah al-Khushani that the Prophet (peace and blessings of Allah be upon him) said: “After you there will come the days of patience (i.e., days which require patience). Patience during those (days) will be like grasping a live coal. During those (days) the reward for the one who adheres to the commands of Allah will be equivalent to the reward of fifty men who did an action like his.” He said, “O Messenger of Allah, the reward of fifty of them?” He said, “The reward of fifty of you.” [Narrated by Abu Dawud, 4341; Ibn Majah, 4014; Categorized as saheeh by al-Albani in al-Sahihah, 494]

With patience, the difference between those who are determined and confident and those who are cowardly and weak becomes apparent. Hence the righteous salaf understood the importance of patience at times of tribulation and new developments. There follow some examples from their life stories:

When the Sahaabah (may Allah be pleased with them) were being persecuted and tested at the beginning of Islam in Makkah, the Prophet (peace and blessings of Allah be upon him) would pass by them and remind them to be patient. When he passed by the family of Yasir he would say, “Patience, O family of Yasir, for you are promised Paradise.” [Categorized as sahih by Al-Albani in Takhrij Fiqh Al-Seerah, p. 103].

It was narrated that al-Zubair ibn ‘Adiyy said: We came to Anas Ibn Malik and complained to him about what we were suffering from al-Hajjaj. He said, “Be patient, for there never comes to you a time but what follows it is worse, until you meet your Lord. I heard this from your Prophet (peace and blessings of Allah be upon him).” [ Narrated by al-Bukhari, 7068].

Al-Mustawrid al-Quraishi said to ‘Amr ibn al-‘Aas: “I heard the Messenger of Allah (peace and blessings of Allah be upon him) say: ‘The Hour will begin when the Romans are the greatest people in number.’” ‘Amr said, “Watch what you say!” He said, “I am saying what I heard from the Messenger of Allah (peace and blessings of Allah be upon him).” He said, “If you say that, it is a fact, for they have four qualities. They are the most patient of people at times of tribulation; they recover quickly from calamity; they are quick to recover and attack again after defeat; and they are good to the poor, orphans and the weak. And a fifth good quality that they have is that they resist the oppression of kings.” [ Narrated by Muslim, 2889].

Al-Nu’man ibn Basheer said: “If there is nothing left in the world but trials and tribulation, then face the trials with patience.”

When the imam of Ahl al-Sunnah wa’l-Jama’ah, Ahmad ibn Hanbal, faced the overwhelming fitnah of those who said that the Qur’an was created, during the reigns of al-Ma’mun, al-Mu’tasim and al-Waathiq, when he was subjected to lengthy imprisonment and severe beatings, he bore that with patience and adhered to his religion, the straight path, until Allah granted him victory and relieved him of that distress.

(c) Justice and fairness in all things.

One of the major causes of differences among people, especially at times of fitnah, is the lack of justice and fairness. If the Muslim strives to become fair to himself and to other people, then many of the problems that arise among Muslims, whether on the individual or communal level, will be solved, insya Allah.

Allah says:

“And whenever you give your word (i.e. judge between men or give evidence), say the truth” [Al-An’aam 6:152]

“…and let not the enmity and hatred of others make you avoid justice. Be just: that is nearer to piety” [Al-Ma’idah 5:8]

So it is essential to be just in our words and deeds, especially at times of fitnah, in the sense that we should examine each matter and note its good and bad aspects, weigh them up, and then pass judgement, because examining matters thoroughly will protect the Muslim from attributing to Islam things that are not in accordance with the commands of Allah. So your justice and fairness at the time of fitnah will save you, insya Allah.

Shaikh Muhammad ibn Salih al-‘Uthaymeen (may Allah have mercy on him) said: I urge you, to be just and balanced in all things, to look at all issues surrounding any given matter, to find out the more correct ruling concerning it, and to judge all matters in the same way. This is an important principle which the wise man must follow in his relationship with Allah and in his relationship with other people, to be fair, for Allah loves those who are fair.

There follow some examples from the lives of our righteous forebears (the salaf) of their keenness to be just and fair:

Muslim narrated that ‘Abd al-Rahman ibn Shimaasah said: I came to ‘Aishah and asked her about something, and she said, “Where are you from?” I said, “I am from Egypt.” She said, “What was the behaviour of your governor towards you in this war of yours?” I said: “We did not experience anything bad from him. If the camel of one of our men died, he would give him another camel. If any one of us lost his slave, he would give him another slave. If anybody was in need of the basic necessities of life, he would provide them with provisions.” She said: “The treatment that was meted out to my brother, Muhammad ibn Abi Bakar, does not prevent me from telling you what I heard from the Messenger of Allah (peace and blessings of Allah be upon him). He said in this house of mine:

‘O Allah, whoever gains some kind of control over the affairs of my people and is hard upon them, be hard upon him and whoever gains some kind of control over the affairs of my people and is kind to them, and be kind to him.’” [Muslim (1828)]

Al-Nawawi said, commenting on this hadith: This indicates that we should mention the virtues of good people, and not refrain from doing so because we dislike them etc. They differed concerning the way in which this Muhammad was killed. It was said that he was killed in battle, and that he was killed as a prisoner of war after the battle…

The governor in question was Mu’awiyah ibn Hudaij who killed Muhammad ibn Abi Bakar. [Al-Siyar, 3/38].

And Allah the Exalted knows best.

[Excerpted from Islam QA published as Fatwa No: 13403]

The Seriousness of Fitnah

The Seriousness of Fitnah

Fethullah Gulen

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and Thanks are due to Allāh, the Lord of the al-ā’lamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu alayhi wa sallam, is His Messenger.

The fitnah includes the acts like deceiving, confusing the hearts mind; differing; falling for something; sinning; disbelief; alluring beauty, property and children; testing someone, torture, creating misfortune, or troubling others.

In nearly sixty verses [ayat] of the Qur'an, we find either this word or another word that is derived from the same root. While even a disagreement between two people can be called fitnah, acts aiming to spread disbelief, turning people from the path of Allāh the Almighty, and causing terror in society are also categorized as fitnah. Making two people dislike each other is fitnah and this is an abhorrent sin; but there is also another type of fitnah that is so bad that it invokes divine wrath. It cannot be regarded as equal to other types of fitnah, it is the case of causing someone to fall into a pit of Hellfire and end their happiness in both worlds.

Allāh the exalted Says: “Fitnah is worse than killing…” [Al-Baqarah 2:191]

The ayat categorized fitnah is so destructive that it is considered even worse than murder. Such fitnah is that such as trying to spread disbelief through brute force, alienating Muslims from their values, and making younger generations strangers to their spiritual values, thereby throwing them into a terrible torment in both worlds, are all grave offenses that are far more dangerous than murdering an innocent person.

Therefore, in order not to face such a terrible end, we need to keep away from even the pettiest kind of fitnah and eliminate the words and actions that may lead to it from the very beginning before they become great crimes.

In some cases of murder, there is both fitnah and murder intermingled. For example, somebody assassinates an important figure and then disappears. After that, an innocent person or a group is blamed for that murder. In this way, the situation becomes a blood feud. Both the supporters of the victim and the slandered group suffer. Thus, the murder is not limited to a single event; it is followed by mutual accusations and it becomes a great fitnah. Finally, an unstoppable chain of fitnahs is ignited, and results in a condition of anarchy where thousands of murders are committed.

Unfortunately, this kind of fitnah has taken place in the history of Islam and such acts have yielded far worse results than one single murder. For instance, the assassination of the second Caliph, `Umar ibn Al-Khattab was not just a simple murder; even more so since, as Hudzaifah Al-Yamani reported: ‘Umar was a locked door against fitnah. After his martyrdom, that door was opened; more correctly, it was broken down. Here we will examine this event in more detail.

One day, ‘Umar ibn Al-Khattab asked Hudzaifah about the words of the Messenger of Allāh (Sallallāhu 'alayhi wa sallam) describing fitnah that surges like the waves of the sea. Hudzaifah answered: "O Commander of the believers, there is no harm on you from this fitnah; for there is a locked door between it and you." When `Umar asked: "Is that door going to open or be broken down?" Hudzaifah answered: "It is going to be broken down." `Umar then commented: "Then it will not be locked again until the end of the world." When one of his friends asked about that door, Hudzaifah’s answer was: "That door is ‘Umar himself."

In this respect, the assassination of ‘Umar cannot be taken as an ordinary murder; it was the breaking down of the door that blocked fitnah, and the opening of the way for fitnah to continue until the end of the world. The Qur'an mentions the condition of the person who murders an innocent person, stating that he will stay in Hellfire forever. Therefore, this must also encompass murderers like Umar's assassin.

Ibn ’Abbas and some of the scholars and imams from the generation following the Companions of the Prophet (peace and blessings be upon him) inferred from the following verse that somebody who commits murder will suffer eternal punishment in Hellfire:

“Whoever kills a believer intentionally, his recompense (in the Hereafter) is Hellfire, therein to abide; and Allāh has utterly condemned him, excluded him from His mercy, and prepared for him a tremendous punishment”

 [An-Nisa’ 4:93]

Some interpreters of the Qur'an have commented differently: In the same way that a murderer deserves to be executed in return for the crime he committed, the same punishment must be given to the person who killed all mankind. There is no greater punishment to be given. Likewise, as the punishment of the murderer of a single person is eternal Hellfire, the punishment of the person who has murdered all mankind must be the same. Therefore, a person who has murdered a single person is like the one who has murdered all mankind. The divine statement: “Assuredly Allāh does not forgive that partners be associated with Him; less than that He forgives to whomever He wills” (An-Nisa’ 4:48) limits the meaning of the verse that was mentioned above. However, when we look at the whole issue, we see that even if it is not true that every murderer will stay in Hellfire forever, there is a type of murder that the person who commits it will suffer eternal torment.

Hence, as there are degrees of sins, like fitnah, murder too has different degrees as an offense. These degrees depend on the identity and status of the victim, as well as the results it will incur. Regardless of who the victim is, murder is a grave crime, but assassinating the commander of an army or the head of a state is not the same as killing an ordinary citizen in terms of the chain of events that follow. Again, a murder committed in the Sacred Mosque in Makkah where it is even forbidden to kill an insect or pick tree leaves will not be equal to a murder that is committed elsewhere.

For this reason, Ibn ‘Abbas considered killing a prophet or a leader of the believers as equal to killing all mankind. Therefore, those who execute a person whose fate is connected with that of a nation will have issued a decree of execution for the entire nation. Those who poison a man of action who devoted himself to the salvation of all mankind can be considered to have poisoned the entire nation. We could even say that they have poisoned Prophet Muhammad (Sallallāhu 'alayhi wa sallam) and his Companions. This is such a great atrocity that even if those who commit it are believers, they can never find their way to Paradise unless they are forgiven by all mankind.

 In conclusion, every kind of unjust murder is a great sin; although we can look it from different degrees, depending on the time, place and the identity and status of the victim.

Reference:

1. Excerpted with some modifications from http://en.fgulen.com

2. Fethullah Gulen is an influential Turkish Muslim intellectual who inspired a series of social activities, including a transnational education and business network, interfaith dialogue forums, and multicultural encounters.

[Via Islam Online Jan 8, 2008]

An Islamic Perspective on Backbiting and Slander

Backbiting and Slander - An Islamic Perspective

In the name of Allāh, the Most Gracious, the Most Merciful;

All the praise and thanks is due to Allāh, the Lord of al-‘ālamīn. I testify that there is none worthy of worship except Allāh, and that Muhammad, sallallāhu ‘alayhi wasallam, is His Messenger

Allāh Says in the Qur’an what means: "And why, when you heard it, did you not say: 'It is not for us to speak of this. Exalted are You [O Allāh]; this is a great slander?'" [Al-Nur, 24:16]

 

Allah also Says: “O you who believe! If a Fāsiq (liar – evil person) comes to you with any news, verify it, lest you should harm people in ignorance, and afterwards you become regretful for what you have done.” [Al-Hujurat, 49:6] ; 

“And why, when you heard it, did you not say: 'It is not for us to speak of this. Exalted are You, [O Allah]; this is a great slander?’” [Al-Nur, 24:16]

“Fitnah is worse than killing…” [Al-Baqarah 2:191]

Definition of Backbiting and Slander 

Prophet Muhammad (Sallallāhu 'alayhi wasallam)   once asked: "Do you know what backbiting is?" His companions (radiyallāhu’anhu) replied: "Allāh and His Messenger know best." He (Sallallāhu 'alayhi wasallam) then said: "It is to say something about your brother that he would dislike." Someone asked: "But what if what is said is true?" The Messenger of Allāh (Sallallāhu 'alayhi wasallam) replied: "If what you say about him is true, then you have backbitten him, but if it is not true then you have slandered him." [Muslim]

Islam is a religion of peace, love and compassion. Lies, suspicion, backbiting, slander and gossip are totally alien to Islam. In fact, they are considered amongst the most destructive of major sins. This is so because these sins sow enmity and discord among the Muslim Ummah (nation) and lead to its destruction. They cause hostilities between people of the same household, and between neighbours, friends and relatives.

Islam demands that our relationship with mankind be one of sincerity and responsibility. It should be one where we have respect for the honour, reputation and privacy of others. Islam teaches us that we are not only held accountable for our attitudes and actions, but also for anything over which we have control or influence in our society or the world around us.

Allāh has Forbidden the Believers from Backbiting

Allāh states in the Quran (what means): “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 Allāh; indeed, Allāh is the One Who accepts repentance, Most Merciful.”[Al-Hujurat, 49:12] 

If we were to reflect deeply over this example, it would be enough to keep us away from backbiting! 

Backbiting and Slander are Great Sins and Cannot be Treated with Indifference

The Quran Says (what means): "When you received it with your tongues and said with your mouths that of which you had no knowledge and thought it was insignificant while it was, in the sight of Allāh, tremendous." [Al-Nur, 24:15] 

Many of us backbite and gossip without thinking. We think it is a minor matter, however, Allāh reminds us to be careful, for even though we think we are doing something small, it is in fact very large in the sight of Allāh!

Allāh Teaches Us to Speak Out Against Slander and Try to Put a Stop to It

Allāh Says (what means): "And why, when you heard it, did you not say: 'It is not for us to speak of this. Exalted are You, [O Allāh]; this is a great slander?'" [Al-Nur, 24:16]

Many people are so busy spreading the slander they hear that they do not even stop to consider whether it is true or not.

Satan Wishes that We Use Our Tongues to Create Conflict and Hatred

Allāh Says (what means): "And tell My servants to say that which is best. Indeed, Satan induces [dissension] among them. Indeed, Satan is ever, to mankind, a clear enemy." [Al-Isrā’, 17:53]

Are we falling into Satan's trap? We can all analyse ourselves to see if this is the case. Let's now compare that to what Prophet Muhammad (Sallallāhu 'alayhi wasallam) said about backbiting: 

Allāh states in the Qur’an (what means): "There has certainly been for you in the Messenger of Allāh an excellent pattern…" [Al-Ahzāb, 33:21]

We Should Guard Our Tongue from Sins and Use Our Limbs in Acts of Obedience

Prophet Muhammad (Sallallāhu ‘alayhi wasallam)  said: "He who protects his tongue from unlawful utterances and his private parts from illegal sexual intercourse, I shall guarantee him entrance into Paradise." [Al-Bukhari and Muslim] 

The Best Muslim Defined

Prophet Muhammad (Sallallāhu 'alayhi wasallam) was once asked: "Who is the best Muslim?" He (Sallallāhu 'alayhi wasallam) replied: "He is the one from whom Muslims are safe from the evil of his tongue and hands." [Muslim]

Deriding people in their presence by making negative facial expressions or by hand gestures while they are unaware is also a form of backbiting.

We Need to Beware of the Slipping of Our Tongues

Prophet Muhammad (Sallallāhu ‘alayhi wasallam)  said: "When man wakes up in the morning each day, all his body parts warn his tongue saying: ‘Fear Allāh with regards to us, for we are under your mercy; if you are upright, we will be upright and if you are crooked, we will be crooked.’" [At-Tirmidzi] 

Summary

Backbiting and slander are so widespread that they have become the topic of people’s meetings and an avenue for expressing their anger, misgivings and jealousy. Those who indulge in backbiting are oblivious of the fact that they are only harming themselves. This is because on the Day of Resurrection, both the wrongdoer and the wronged will stand before Allāh, the Just Judge. Allāh will then give the wronged person from the good deeds of the person who wronged him by backbiting or other injustices.

Some situations allow us to inform others of what someone has done. We are permitted to inform the authorities when someone does injustice to us or others. We are permitted to inform someone who can prevent a perpetrator from committing further vice. It is also permissible for us to tell whoever seeks our advice about a person for business dealings or marriage. In this case we are allowed reveal only as much as necessary about the person so that the enquirer will not feel deceived. All these forms of speaking about others are lawful.

Islam teaches us that if people are being ridiculed or backbitten in our presence, we should defend their honour. If we neglect doing so, we risk depriving ourselves of the ever-needed help and mercy from Allāh.

Prophet Muhammad (Sallallāhu ‘alayhi wasallam) said: "If a Muslim brother is slandered in his presence, and he is capable of defending him and does so, Allāh will defend him in this world and in the next. But if he fails to defend him, Allāh will destroy him in this world and the next." [Al-Baghawi] 

What will we do the next time we are tempted to backbite, or if we hear slander in our presence? The choice is ours.

 

And Allāh Almighty Knows best.

[Via Islam Web 23/01/2012]

How Muslims React When Slandered

And those who abuse believing men and women, when they have not merited it, bear the weight of slander and clear wrongdoing. (Surah al-Ahzab, 58)

The messengers are Allah’s beloved servants who have won His good pleasure and have been promised His Paradise. Therefore, it is necessary for every Muslim who wants to earn Allah’s good pleasure and love to behave like them. Allah reveals: “You have an excellent model in the Messenger of Allah, for all who put their hope in Allah and the Last Day and remember Allah much” (Surah al-Ahzab, 21).

The purpose of this article is to encourage contemporary Muslims to learn from the patience and submission to Allah shown by the messengers, as well as the earlier devout Muslims and Islamic scholars.

For irreligious people or those of weak faith, slander means destruction. If unbelievers or people of weak faith were exposed to the slanders experienced by Allah’s messengers, their entire life would come apart. For instance if they were accused of adultery or theft, they would be devastated. With a pure ignorant outlook on life, they would lose their interest in life, become depressed, give way to despair, and suffer. Even a small accusation can cause them to despair, and multiple slanders would devastate them. They would think: “How can I possibly clear my name from these accusations?” or “Millions of people have come to know me in this light. How on Earth am I to put the record straight?” They could be worrying about their financial future. They could panic, thinking that “Even if I clear my name, throw enough mud and some of it will stick.” Thus, they would believe that they will always be remembered in the light of these accusations.

Believers, on the other hand, feel secure in their belief and trust in Allah. Irrespective of what they encounter, sincere Muslims will not behave irrationally or give themselves over to worry, like the people mentioned above. Having firm faith and the ability to submit to the destiny that Allah has determined for them, their attitude and behavior in such situations will differ markedly from that of people who do not live by the Qur’an.

Muslims know that being slandered is a test from Allah, that He will be pleased with them if they pass it, and that He will clear their names if they prove their patience and trust in Him. One verse reveals that, in reality, the accusations Muslims encounter are actually good for them:

There is a group of you who propagated the lie. Do not suppose it to be bad for you; rather, it is good for you. Every one of them will incur the evil he has earned, and the one who took it on himself to amplify it will receive a terrible punishment. (Surah an-Nur, 11)

People who live by the Qur’an believe with certainty that everything happens according to Allah’s knowledge and control, and that everything is created in the best way possible and in their best interest. Therefore, even if they encounter the worst slander, they know that something good will come out of it. Sure, Muslims will do everything that is legitimately possible to clear their names and distance themselves from the slanderous accusations, but they do so knowing that Allah ultimately wills goodness and benefit for them.

It is possible that Muslims will be tested by great hardship as a consequence of slander. They could simultaneously become seriously ill, or their family or relatives could be reduced to dependency or suffer financial problems. True Muslims will know that all of these are just trials sent by Allah, that a solution comes with every problem, and that patience is rewarded with Paradise. Therefore, they respond in a determined, measured, courageous, and energetic manner. They will not surrender to depression or despair and will receive all of the hardship that comes their way with the rational and disciplined manner required by the Qur’an.

Accusations Actually Benefit Muslims Even on Earth

The story of Yusuf (as) is a good example of how slanderous allegations might actually benefit believers. Yusuf (as), who had been falsely accused by the Egyptian governor’s wife, was imprisoned for many years. While there, he found the opportunity to teach Allah’s existence and Islam to his fellow prisoners. His full submission to his destiny eventually caused the news of his trustworthiness and ability to interpret dreams reach the ear of the king by means of a freed fellow prisoner. The king had him brought to the court to interpret his dream. Yusuf (as), however, requested that his name be cleared first and that the woman who had slandered him and her friends be asked to tell the truth. Now that he had established his innocence and been cleared of any suspicion, the king knew him to be a trustworthy, religious, and chaste person. Allah reveals in the Qur’an:

The King commanded: “Bring him to me straight away!” But when the envoy came to him, he [Yusuf] said: “Go back to your master and ask him what happened to the women who cut their hands. My Lord has knowledge of their cunning guile.” He [the king] asked [the women]: “What was this past affair of yours when you solicited Yusuf?” Then they said: “Allah forbid! We know no bad of him.” The governor’s wife then said: “The truth has now emerged. Indeed, I tried to seduce him then, and he has simply told the honest truth.” [Yusuf said:] “In this way he [the governor] may know at last that I did not dishonor him behind his back, and that Allah most surely does not guide the deviousness of the dishonorable.” (Surah Yusuf, 50-52)

As we can see, this slander against Yusuf (as) was exposed as a lie, and his innocence and trustworthiness came to be known to the people. After he proved his faith during this trial, Allah rewarded him for his patience and good conduct on Earth as well as in the Hereafter. The verses continue:

The king said: “Bring him to me straight away, so I may draw him very close to me.” When he had spoken with him, he declared: “Today you are trusted, established in our sight.” He [Yusuf] replied: “Entrust the country's stores to me. In truth I am a knowing guardian.” And thus We established Yusuf in the land so he could live wherever he pleased. We grant Our grace to anyone We will, and We do not allow to go to waste the wage of any people who do good. But the wages of the Hereafter are the best for people who believe and fear [and respect] their Lord. (Surah Yusuf, 54-57)

Thinking Favorably for Slandered Believers

If we reflect on these past events, another important matter emerges: While the patience and faith of the slandered Muslim is tested, the stance and good opinion of his or her fellow Muslims is also tested.

Muslims must think positively for one another, because, as in the examples of the past, those who are hostile to religion try to support their accusations with forged evidence and false witnesses. They do this in order to discredit the accused in the eyes of the people, particularly in the eyes of other Muslims, in an attempt to create intra-Muslim rifts and frictions. As we saw in the previous chapter, this is what was done to Bediuzzaman. Despite the fact that he was devoted to Islam and spiritual values, he was subjected to a smear campaign designed to portray him as a religious hypocrite. A cunning plan is at work here: The unbelievers want to turn Muslims against each other so that they will not support each other. However, Allah commands all Muslims to support each other at all times:

Those who are unbelievers are the friends and protectors of one another. If you do not act in this way, there will be turmoil in the land and great corruption. (Surah an-Anfal, 73)

Therefore, it is crucial that Muslims first know the inside story when they hear something negative about a fellow Muslim. If the accused person is known to be a believer who fears Allah and abides by the Qur’an, maintaining good opinion of him or her becomes compulsory.

The unbelievers’ hate and animosity toward Muslims is so fierce that they want to render the believers ineffective and force them to accept their own false beliefs. People who are far removed from the Qur’an’s morality will always slander Allah’s devout servants. Muslims must be very well aware of this.

Allah reveals yet another important fact in the following verses:

They concocted their plots, but their plots were with Allah, even if they were such as to make the mountains vanish. Do not imagine that Allah will break His promise to His messengers. Allah is Almighty, the Lord of Retribution. (Surah Ibrahim, 46-47)

As the verses reveal, Allah will foil all such cunning plots and lead the Muslims, as he did with Yusuf (as) and other Muslims, to a happy ending. However, until the unbelievers’ conspiracies have been frustrated, Muslims are obliged to consider their slandered fellow Muslim with goodwill, good intentions, and trust. Allah reveals how Muslims must act toward fellow Muslims who are being slandered, and warns those who respond wrongly:

A group of you propagated the lie. Do not suppose it to be bad for you; rather, it is good for you. Every one of them will incur the evil he has earned, and the one who took it on himself to amplify it will receive a terrible punishment. Why, when you heard it, did you not, as male and female believers, instinctively think good thoughts and say: “This is obviously a lie.” Why did they not produce four witnesses to it? Since they did not bring four witnesses, in Allah’s sight they are liars. Were it not for Allah’s favor to you and His mercy, both in the world and the Hereafter, a terrible punishment would have afflicted you for your plunging headlong into it. You were bandying it about on your tongues, your mouths uttering something about which you had no knowledge. You considered it to be a trivial matter, but in Allah’s sight it is immense. Why, when you heard it, did you not exclaim: “We have no business speaking about this. Glory be to You! This is a terrible slander!”? Allah warns you never to repeat the like of it again, if you are believers. (Surah an-Nur, 11-17)

Slanders Must Not Be Considered from an Ignorant Point of View

Muslims must never forget that unbelievers will always hurl hurtful words and slander toward Muslims, as this is one of Allah’s eternal laws. Therefore, Muslims need to be aware of this truth so that they will not be misled into thinking badly of, or doing some injustice to, a fellow Muslim. In fact, Muslims can even consider it to be a sign of a fellow Muslim’s sincerity that he or she be subjected to slander.

Some people can fall for whispers that are incompatible with the truth revealed in the Qur’an, such as: “Where there’s fire there’s smoke” or “Why did someone tell this about him and not me?” Such people make a serious mistake by interpreting events outside the Qur’an, just as irreligious and unbelieving people do, with their own personal (and therefore deficient) way of reasoning and behavior. In other words, they forget the realities revealed in the Qur’an. People who believe in Allah must be very careful not to make such a mistake.

Muslims must not pay attention to such slanderous accusations. Even more, they must tell the perpetrators that they do not believe their lies, as this will bring their conspiracies to naught.

In addition, even if most people play their respective roles in an anti-Muslim conspiracy, their sheer numbers cannot be taken as evidence for the truth of their allegations. Allah reveals that the majority may often be wrong:

If you obeyed most of those on Earth, they would misguide you from Allah’s way. They follow nothing but conjecture. They are only guessing. (Surah al-An‘am, 116)

If the allegations against a Muslim come from someone who does not obey Allah, they must be carefully investigated and taken seriously only if strong evidence of their validity emerges. Those who choose to believe the allegations must first act according to the Qur’an’s directives while before reaching a decision, and must either see or produce the evidence. This is an order by Allah:

O you who believe! If a deviator brings you a report, scrutinize it carefully in case you attack people in ignorance and so come to greatly regret what you have done. (Surah al-Hujurat, 6)

In order to avoid suffering from any possible remorse and regret in this life as well as the Hereafter, Muslims must always follow the Qur’an’s guiding principles and keep truth and justice alive.

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