Yea yea I know it’s hard to believe looking at my custom title but it still did.
Gheebat is forbidden and one of the worst sins right? According to my understanding “Gheebat is talking bad about someone’s back, even if what you are saying is true” right?
Now the question is what if you know a guy to be bad and his proposal comes for somone you know and they ask you about him? Would you telling “he is not a good guy” be gheebat too?
^ No it won't be
The Scenario comes under one of the three conditions in which it is allowed, that is, saving someone from evil of some other person per se.
^^ AQ, Purely out off interest what would the other two situations be.
[QUOTE]
*Originally posted by the real AK47: *
^^ AQ, Purely out off interest what would the other two situations be.
[/QUOTE]
First of all, the classic definition of Gheebat is to say something TURE about a person behind his/her back which the person don't like anyone to talk about it.
Now as for your question, here are the three conditions:
To complain against a cruel and ruthless ruler, you are allowed to criticize him without him being present.
In matters of marriage, when your advice is sought about a person's character. You are encouraged to be truthful and honest, because other lives can be ruined if you withhold the truth.
Where you provide information to someone with the intention that they will help whatever vice the other person has. In THAT case you can explain the vices.
[QUOTE]
*Originally posted by Anwaar Qureshi: *
First of all, the classic definition of Gheebat is to say something TURE about a person behind his/her back which the person don't like anyone to talk about it.
[/QUOTE]
does that mean you can say FALSE things about someone behind his back?
^
that comes under BUHTAAN (false accusation) which is also a very bad act....
[QUOTE]
*Originally posted by ChannMahi: *
does that mean you can say FALSE things about someone behind his back?
[/QUOTE]
It is Buhtan not gheebat.....
**Question :
What is the definition of gheebah and what is the ruling on it?
**
Answer :
Praise be to Allaah.
Gheebah (backbiting, gossip) means that a person mentions the faults of his Muslim brother in his absence, which he would not like if he heard about it, when there is no need to mention them.
When I say “mentions the faults of his brother”, this excludes cases when the other person says something to praise or commend him.
When I say “Muslim brother”, this excludes the kaafir, for there is no gheebah in the case of a kaafir.
When I say, “in his absence”, this excludes things said in his presence, which is not called gheebah according to the more correct of the two scholarly opinions.
When I say, “which he would dislike if he heard about it”, this excludes things which he would not mind.
When I say, “when there is no need to mention them”, this excludes cases when there is a shar’i reason for doing that, such as warning against an innovator to make people aware of his bid’ah.
It is essential to pay attention to the following in such cases:
Sincerity towards Allaah and seeking His pleasure.
Paying attention to the interests being served by such things.
What is said should be limited to the shortcomings in question and should not go further, to matters in which there is no benefit.
The scholars agreed that it is haraam to talk behind a person’s back for no legitimate purpose. Most of them stated that this is a major sin and that it varies in degree, some kinds being worse than others. The one who backbites about a scholar is not like one who backbites about an ignorant person. Allaah says (interpretation of the meaning):
“… 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 Allaah. Verily, Allaah is the One Who forgives and accepts repentance, Most Merciful”
[al-Hujuraat 49:12]
In Saheeh Muslim it is narrated from al-‘Alaa’ ibn ‘Abd al-Rahmaan from his father from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do you know what gheebah is?” They said, “Allaah and His Messenger know best.” He said, “That you say something about your brother that he dislikes.” He was asked, “What if what I say about my brother is true?” He said, “If what you say is true then you have gossiped about him, and if it is not true then you have slandered him.”
Abu Dawood narrated in his Sunan via Nawfal ibn Masaahiq from Sa’eed ibn Zayd that the Prophet (peace and blessings of Allaah be upon him) said: “The most prevalent kind of usury (riba) is going to lengths in talking unjustly against a Muslim’s honour.”
And he (peace and blessings of Allaah be upon him) said: “Your blood, your wealth and your honour are sacred among you, as sacred as this day of yours in this month of yours in this land of yours. Let those who are present convey it to those who are absent; perhaps he will convey it to one who has more understanding than he does.”
(Agreed upon, from the hadeeth of Abu Bakrah).
One of the worse types of gheebah and one which is most emphatically forbidden it to look down upon a Muslim and do one’s utmost to insult him, show disrespect towards him and cast aspersions upon his honour. This is a blameworthy characteristic and a serious malady; it is one of the major sins and the one who does this is subject to the warning and a severe punishment.
Shaykh Sulaymaan ibn Naasir al-‘Alwaani (www.islam-qa.com)
**Question :
is the following backbiting? mother talking behind about her son to her another son or sister / wife talking to husband about her sister/brother and real brothers talking behind about another realbrother?**
Answer :
Praise be to Allaah.
Backbiting (gheebah) is a bad characteristic which Allaah and His Messenger have forbidden. Allaah says (interpretation of the meaning):
“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 Allaah. Verily, Allaah is the One Who forgives and accepts repentance, Most Merciful.” [al-Hujuraat 49:12]
It was reported from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said:
“The Muslim is the brother of another Muslim; he does not betray him, lie to him or forsake him. The whole of the Muslim is sacred to his fellow Muslim – his honour, his wealth and his blood. Taqwa (piety) is here. It is sufficient evil for a man to despise his brother.” (Narrated by Muslim, no. 4650; al-Tirmidhi, no. 1850).
It was reported that Anas (may Allaah be pleased with him) said: the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “When I was taken up into the heavens (the Mi’raaj), I passed by some people who had nails of copper with which they were scratching their faces and chests. I said, ‘Who are these people, O Jibreel?’ He said, ‘These are the ones who used to eat the flesh of the people and slander their honour.’” (Narrated by al-Bukhaari, no. 6095; Abu Dawood, no. 4253).
With regard to the meaning of gheebah (backbiting), it was reported from Abu Hurayrah that the Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Do you know what gheebah is?” They said: Allaah and His Messenger know best. He said, “(It is) when you mention something about your brother that he does not like.” It was said, What do you think if what I say about my brother is true? He said, “If it is true then you are backbiting against him and if it is not true then you are slandering him.” (Narrated by Muslim, no. 4690; al-Tirmidhi, no.1857). Gheebah means mentioning something about your brother in his absence and saying something that he does not like to have said about him, with the intention of mocking him or making fun of him.
But if you say something about him in his absence to someone who can offer him advice so that he will advise him, or you are asking for help from someone who you hope will have an influence on him so that he will stop doing some evil action or sin that he has fallen into, and thus bring him back to the straight path – this is not gheebah. For example, if a wife talks to her husband or her son about another of her sons so that he can advise him, this is not gheebah.
Similarly, if you speak about your brother or someone else to his guardian or to someone who is able to stop him from doing wrong – with the intention of voicing a grievance and asking for help, or because he has taken something from you unlawfully and you want to demand your rights from the guardian of the one who took what is rightfully yours, such as when a man complains about his brother to his father if he has mistreated him or taken something that belongs to him, in order to have his rights restored to him, or complaining to a ruler or judge of unfair treatment – this is not gheebah.
Al-Nawawi (may Allaah have mercy on him) said in his commentary on Saheeh Muslim (Sharh Saheeh Muslim):
“But gheebah (speaking about a person in his absence) is permissible if it is for some legitimate (shar’i) purpose, which includes six reasons:
The first is complaining about unjust treatment:it is permissible for a person who has been mistreated to complain to the ruler or judge, or other people who have the authority or power to deal with the person who has mistreated him. He can say, So and so mistreated me, or, he did such and such to me.
The second is seeking help to change some evil action, and bring a sinner back to the right path: so he may say to the person who he hopes can help: So and so is doing such and such, so try to stop him, and so on.
The third is seeking a religious ruling or fatwa: whereby a person may say to the Mufti: So and so – or my father, or my brother, or my husband – has treated me unjustly by doing such and such; does he have the right to do that? How can I deal with this and protect myself from his mistreatment? etc. This is permissible in cases of need. It is preferable to say in the case of a man or a husband or a father or a son that someone did such and such *, but naming names is permissible, because of the hadeeth of Hind who said (to the Prophet (peace and blessings of Allaah be upon him): Abu Sufyaan is a stingy man.
The fourth is warning the Muslims against some evil: this may take various forms, such as mentioning the faults of narrators, witnesses and authors. This is permissible by scholarly consensus. Indeed, it is obligatory, in order to protect the sharee’ah. It also includes describing faults when one is consulted [about a person, for a serious reason such as business, marriage, etc.], and speaking up if one sees someone buying faulty goods or a slave who steals or commits zinaa or drinks wine etc. – he should mention that to the would-be purchaser if he does not know about it. This is by way of sincere advice, not to cause harm or offence or corruption. Also, if you see a seeker of knowledge frequently visiting a person who is immoral or who follows innovations, and taking knowledge from him, and you fear that he may be harmed, you must advise him by explaining the situation to him, with the aim of offering sincere advice. If you see a person in a position of authority which he cannot discharge properly because he is not qualified for it or because he is corrupt, you should tell whoever has authority over him and explain what he is really like so that he will not be deceived by him and so that he will discipline him – this is not gheebah, and it is obligatory to put things right.
The fifth is if a person is openly committing immoral deeds or following bid’ah:such as drinking wine, confiscating people’s property unlawfully, collecting extortionate taxes, being in charge of illegal activities etc. It is permissible to speak of what he is doing openly, but it is not permissible to speak of other things except for another reason.
The sixth is for the purposes of identification: if a person is known by a nickname such as al-A’mash (rheumy-eyed), al-A’raj (lame), al-Azraq (blue), al-Qaseer (short), al-A’maa (blind), al-Aqta’ (missing a limb) etc., this is permissible for purposes of identification, but it is haraam to use such names for the purpose of belittling a person, and if it is possible to identify them by using other words, this is better. And Allaah knows best.”
But if there is no useful purpose to be served by speaking about a person, or if the aim is to make fun of him or expose him, this is gheebah and is not permitted. And Allaah knows best.
Islam Q&A
Sheikh Muhammed Salih Al-Munajjid (www.islam-qa.com)*
**Question :
A.What is the ruling on accusing somebody of having a loose tongue?
B.Do you have to tell them what they have said and to whom?
This is a matter that has arose and instead of the person being told what they are supposed to have said and to whom. They are being told that the ones telling them they have a loose tongue, that they have it on good authority that they do not have to say anymore than "you have a loose Tongue"
C.How can a person be accused of something they might not have said without telling them?
The person could be innocent and their reputation is now in pieces.
I ask you to please provide all the relevant islamic rulings on this matter to inshallah stop all the slandering and backbiting that is happening to the person accused of having a loose tongue.
**
Answer :
Praise be to Allaah.
Firstly:
The Muslim has to guard his tongue and avoid things that have been forbidden. Among these forbidden things which people take often lightly are gheebah (backbiting), buhtaan (slander) and nameemah (malicious gossip).
Gheebah or backbiting means speaking about a Muslim in his absence and saying things that he would not like to have spread around or mentioned. Buhtaan or slander means saying things about a Muslim that are not true, or in other words telling lies about him. Nameemah or malicious gossip means telling one person what another said in order to cause trouble between them.
There is a great deal of evidence to show that these actions are haraam. It will suffice for us to mention just a few of them in order to demonstrate that they are haraam.
Allaah says (interpretation of the meaning):
“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 Allaah. Verily, Allaah is the One Who forgives and accepts repentance, Most Merciful”
[al-Hujuraat 49:12]
It was narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah SAWS (peace and blessings of Allaah be upon him) said: “Do you know what gheebah (backbiting) is?” They said, “Allaah and His Messenger know best.” He said, “Saying something about your brother that he dislikes.” It was said, “What if what I say about my brother is true?” He said, “If what you say is true then you have backbitten about him, and if it is not true, then you have slandered him.”
Narrated by Muslim, 2589
It was narrated that Ibn ‘Abbaas said: The Messenger of Allaah (peace and blessings of Allaah be upon him) passed by two graves and said, “They are being punished, but they are not being punished for anything that was difficult to avoid. One of them used to walk about spreading malicious gossip (nameemah), and the other used not to take precautions to avoid getting urine on himself when he urinated.” Then he called for a green branch, which he split in two and planted a piece on each grave, and said, “May their torment be reduced so long as these do not dry out.”
Narrated by al-Bukhaari, 213; Muslim, 292
For a person to say of another, “He cannot control his tongue (or he has a loose tongue)” is undoubtedly one of those things that a person would dislike to have said about him. If it is true, then it is gheebah (backbiting), and if it is not true then it is buhtaan (slander).
Everyone who does any kind of backbiting, slander or malicious gossip has to repent and pray for forgiveness, and that is between him and Allaah. If he knows that any of his words reached the person about whom he was speaking, then he should go to him and ask him to forgive him. But if he does not know, then he should not tell him; rather he should pray for forgiveness for him and make du’aa’ for him, and speak well of him in his absence just as he spoke against him. Similarly, if he knows that telling him will provoke more enmity, then it is sufficient to make du’aa’ for him, speak well of him and pray for forgiveness for him.
It was narrated that Abu Hurayrah (may Allaah be pleased with him) said: The Messenger of Allaah (peace and blessings of Allaah be upon him) said: “Whoever has wronged his brother with regard to his honour or anything else, let him seek his forgiveness today, before there will be no dinar and no dirham, and if he has any good deeds to his credit they will be taken from him in a manner commensurate with the wrong he did, and if he has no good deeds, then some of his counterpart’s bad deeds will be taken and added to his burden.”
Narrated by al-Bukhaari, 2317.
Shaykh al-Islam Ibn Taymiyah said:
Whoever wrongs a person by slandering him, backbiting about him or insulting him, then repents, Allaah will accept his repentance, but if the one who was wronged finds out about that, he has the right to settle the score. But if he slandered him or backbit about him and the person did not hear of that, then there are two views according to the scholars, both of which were narrated from Ahmad, the more correct of which is that he should not tell him that he spoke against him in his absence. It was said that he should rather speak well of him in his absence just as he spoke badly of him in his absence, as al-Hasan al-Basri said: the expiation for gheebah is to pray for forgiveness for the person about whom you backbit.
Majmoo’ al-Fataawa, 3/291
And Allaah knows best.
Islam Q&A (www.islam-qa.com)
I hope this helps!
Thank you Swera :)
^ my pleasure:)
Thank you swera.
[QUOTE]
*Originally posted by Swera: *
**Question :
What is the definition of gheebah and what is the ruling on it?
**
:k:
[QUOTE]
*Originally posted by Swera: *
**Question :
What is the definition of gheebah and what is the ruling on it?
**
Answer :
Praise be to Allaah.
Gheebah (backbiting, gossip) means that a person mentions the faults of his Muslim brother in his absence, which he would not like if he heard about it, when there is no need to mention them.
When I say “mentions the faults of his brother”, this excludes cases when the other person says something to praise or commend him.
When I say “Muslim brother”, this excludes the kaafir, for there is no gheebah in the case of a kaafir.
When I say, “in his absence”, this excludes things said in his presence, which is not called gheebah according to the more correct of the two scholarly opinions.
When I say, “which he would dislike if he heard about it”, this excludes things which he would not mind.
When I say, “when there is no need to mention them”, this excludes cases when there is a shar’i reason for doing that, such as warning against an innovator to make people aware of his bid’ah.
It is essential to pay attention to the following in such cases:
Sincerity towards Allaah and seeking His pleasure.
Paying attention to the interests being served by such things.
What is said should be limited to the shortcomings in question and should not go further, to matters in which there is no benefit.
The scholars agreed that it is haraam to talk behind a person’s back for no legitimate purpose. Most of them stated that this is a major sin and that it varies in degree, some kinds being worse than others. The one who backbites about a scholar is not like one who backbites about an ignorant person. Allaah says (interpretation of the meaning):
“… 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 Allaah. Verily, Allaah is the One Who forgives and accepts repentance, Most Merciful”
[al-Hujuraat 49:12]
In Saheeh Muslim it is narrated from al-‘Alaa’ ibn ‘Abd al-Rahmaan from his father from Abu Hurayrah (may Allaah be pleased with him) that the Prophet (peace and blessings of Allaah be upon him) said: “Do you know what gheebah is?” They said, “Allaah and His Messenger know best.” He said, “That you say something about your brother that he dislikes.” He was asked, “What if what I say about my brother is true?” He said, “If what you say is true then you have gossiped about him, and if it is not true then you have slandered him.”
Abu Dawood narrated in his Sunan via Nawfal ibn Masaahiq from Sa’eed ibn Zayd that the Prophet (peace and blessings of Allaah be upon him) said: “The most prevalent kind of usury (riba) is going to lengths in talking unjustly against a Muslim’s honour.”
And he (peace and blessings of Allaah be upon him) said: “Your blood, your wealth and your honour are sacred among you, as sacred as this day of yours in this month of yours in this land of yours. Let those who are present convey it to those who are absent; perhaps he will convey it to one who has more understanding than he does.”
(Agreed upon, from the hadeeth of Abu Bakrah).
One of the worse types of gheebah and one which is most emphatically forbidden it to look down upon a Muslim and do one’s utmost to insult him, show disrespect towards him and cast aspersions upon his honour. This is a blameworthy characteristic and a serious malady; it is one of the major sins and the one who does this is subject to the warning and a severe punishment.
Shaykh Sulaymaan ibn Naasir al-‘Alwaani (www.islam-qa.com)
[/QUOTE]
Firstly I would like to say that as a kaffir and uneducated in haydeths that I very much liked your post.
Secondly as an onlooker and kaffir I would like to you to understand my perspective.
I am imagining the subject as a question and conversation regarding people making accusations and pretty much making accusations on ones religiousness..
As I read the post.. I am concidering all humankind as my brother.
For example..
n I say “mentions the faults of his brother”, this excludes cases when the other person says something to praise or commend him.
What if the brother could maybe be a christian or a jew?
Perhaps what is being said is...
The worst sense of of sin is to look down upon your fellow humans?
nope, thats allowed, in fact it is ur moral duty to disclose that info
[QUOTE]
*Originally posted by AvgAmericanGirl: *
Firstly I would like to say that as a kaffir and uneducated in haydeths that I very much liked your post.
Secondly as an onlooker and kaffir I would like to you to understand my perspective.
I am imagining the subject as a question and conversation regarding people making accusations and pretty much making accusations on ones religiousness..
As I read the post.. I am concidering all humankind as my brother.
For example..
n I say “mentions the faults of his brother”, this excludes cases when the other person says something to praise or commend him.
What if the brother could maybe be a christian or a jew?
Perhaps what is being said is...
The worst sense of of sin is to look down upon your fellow humans?
[/QUOTE]
I am not sure if I unserstand what you want to say here...:-\
Can you explain, plzz :o
[QUOTE]
*Originally posted by WiseGuy: *
Thank you swera.
[/QUOTE]
My pleasure..:)
