An article outlining the dangers of backbiting. An explanation [tafsir] of the famous verse of the prohibition of backbiting. Taken from various books of Tafsir such as Tafsir Ibn Kathir, Qurtubi, Tabari and others.
Backbiting – A Repulsive Sin
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…وَلَا يَغْتَب بَّعْضُكُم بَعْضًا ۚ أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًۭا فَكَرِهْتُمُوهُ ۚ
وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ تَوَّابٌۭ رَّحِيمٌۭ [49:12]
[Translation].. Nor backbite one another. Would any of you like to eat the flesh of their dead brother? You would despise that! And fear Allah. Surely Allah is ˹the˺ Acceptor of Repentance, Most Merciful. [Backbiting people is likened to eating their dead bodies. So if eating someone’s flesh is detestable, then backbiting them is no different.
Imam Ibn Kathir [774 AH] comments under this verse: ‘This verse clearly prohibits backbiting. The Messenger of Allah [Allah bless him] explains this verse:
عَنْ أَبِي هُرَيْرَةَ، أَنَّهُ قِيلَ يَا رَسُولَ اللَّهِ مَا الْغِيبَةُ قَالَ ” ذِكْرُكَ أَخَاكَ بِمَا يَكْرَهُ ” . قِيلَ أَفَرَأَيْتَ إِنْ كَانَ فِي أَخِي مَا أَقُولُ قَالَ ” إِنْ كَانَ فِيهِ مَا تَقُولُ فَقَدِ اغْتَبْتَهُ وَإِنْ لَمْ يَكُنْ فِيهِ مَا تَقُولُ فَقَدْ بَهَتَّهُ ”
Abu Hurairah [Allah bless him] said:
The Messenger of Allah (ﷺ) was asked: Messenger of Allah! What is back-biting? He replied: It is saying something about your brother which he would dislike. He was asked again: Tell me how the matter stands if what I say about my brother is true? He replied: If what you say of him is true, you have slandered him, and if what you say of him is not true, you have reviled him. [Abu Dawud: 4874]
In another narration narrated by Imam Abu Dawud:
عَنْ عَائِشَةَ، قَالَتْ قُلْتُ لِلنَّبِيِّ صلى الله عليه وسلم حَسْبُكَ مِنْ صَفِيَّةَ كَذَا وَكَذَا قَالَ غَيْرُ مُسَدَّدٍ تَعْنِي قَصِيرَةً . فَقَالَ ” لَقَدْ قُلْتِ كَلِمَةً لَوْ مُزِجَتْ بِمَاءِ الْبَحْرِ لَمَزَجَتْهُ ” . قَالَتْ وَحَكَيْتُ لَهُ إِنْسَانًا فَقَالَ ” مَا أُحِبُّ أَنِّي حَكَيْتُ إِنْسَانًا وَأَنَّ لِي كَذَا وَكَذَا ”
Narrated Aisha, Ummul Mu’minin [Allah bless her]:
I said to the Prophet (ﷺ): It is enough for you in Safiyyah that she is such and such (the other version than Musaddad’s has:) meaning that she was short-statured. He replied; You have said a word which would change the sea if it were mixed in it. She said: I imitated a man before him (out of disgrace). He said: I do not like that I imitate anyone even if I should get such and such. [Sunan Abu Dawud: 4875]
Therefore, by consensus backbiting is forbidden. There is no exception to this rule except when there is a dire need. Such as Jarh wa ta’dil [a hadith science which praises and disappraises narrators, this is so that the noble Ahadith are protected], and advising.
A narration of Abu Dawud indicate towards this:
عَنْ عَائِشَةَ، رضى الله عنها أَنَّ رَجُلاً، اسْتَأْذَنَ عَلَى النَّبِيِّ صلى الله عليه وسلم فَقَالَ النَّبِيُّ صلى الله عليه وسلم ” بِئْسَ أَخُو الْعَشِيرَةِ ” . فَلَمَّا دَخَلَ انْبَسَطَ إِلَيْهِ رَسُولُ اللَّهِ صلى الله عليه وسلم وَكَلَّمَهُ فَلَمَّا خَرَجَ قُلْتُ يَا رَسُولَ اللَّهِ لَمَّا اسْتَأْذَنَ قُلْتَ ” بِئْسَ أَخُو الْعَشِيرَةِ ” . فَلَمَّا دَخَلَ انْبَسَطْتَ إِلَيْهِ . فَقَالَ ” يَا عَائِشَةُ إِنَّ اللَّهَ لاَ يُحِبُّ الْفَاحِشَ الْمُتَفَحِّشَ ”
Narrated Aisha, Ummul Mu’minin [Allah bless her]:
A man asked permission to see the Prophet (ﷺ), and the Prophet (ﷺ) said: He is a bad member of the tribe. When he entered, the Messenger of Allah (ﷺ) treated in a frank and friendly way and spoke to him. When he departed , I said: Messenger of Allah! When he asked permission, you said: He is a bad member of the tribe, but when he entered, you treated him in a frank and friendly way. The Messenger of Allah replied: Aisha! Allah does not like the one who is unseemly and lewd in his language. [Sunan Abu Dawud: 4792]
Beyond this it is strictly prohibited, and divine scriptures have mentioned harsh penalties. This is why Allah has likened it to eating the flesh of a dead person, Allah declares:
أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُ [49:12]
Translation: Would any of you like to eat the flesh of their dead brother? You would despise that!
Just like you detest eating dead flesh, also detest backbiting. Indeed, the penalty of backbiting is more severe than that of eating dead flesh. This [verse] admonishes us from this act and warns us from committing it. Examples of this are found in the Prophetic Narrations, such as:
عَنِ ابْنِ عَبَّاسٍ، أَنَّ النَّبِيَّ صلى الله عليه وسلم قَالَ “ مَثَلُ الَّذِي يَرْجِعُ فِي صَدَقَتِهِ كَمَثَلِ الْكَلْبِ يَقِيءُ ثُمَّ يَعُودُ فِي قَيْئِهِ فَيَأْكُلُهُ ”.
Ibn ‘Abbas (Allah be pleased with him) reported Allah’s Apostle (ﷺ) having said this:
‘He who gets back his charity is like a dog which vomits, and then returns to that and eats it.’’
Surely the honour of a Muslim is sacred. It is established in the authentic prophetic narrations that our beloved Prophet ﷺ said:
وعن أبي بكر رضي الله عنه أن رسول الله صلى الله عليه وسلم قال في خطبته يوم النحر بمنًى في حجة الوداع: ”إن دماءكم، وأموالكم، وأعراضكم حرام عليكم كحرمة يومكم هذا، في شهركم هذا، في بلدكم هذا، ألا هل بلغت” ((متفق عليه)).
Abu Bakrah (May Allah be pleased with him) said:
Delivering the sermon during the Farewell Pilgrimage on the day of Sacrifice at Mina, the Messenger of Allah (ﷺ) said, “Verily your blood, your property and your honour are as sacred and inviolable as the sanctity of this day of yours, in this month of yours and in this town of yours. Verily! I have conveyed this message to you.”
[Al-Bukhari and Muslim]
In another narration of Sunan Abu Dawud:
عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم “ كُلُّ الْمُسْلِمِ عَلَى الْمُسْلِمِ حَرَامٌ مَالُهُ وَعِرْضُهُ وَدَمُهُ حَسْبُ امْرِئٍ مِنَ الشَّرِّ أَنْ يَحْقِرَ أَخَاهُ الْمُسْلِمَ ”
Abu Hurairah reported the Messenger of Allah (May peace be upon him) as saying:
Everything of a Muslim is sacred to a Muslim: his property, honour and blood. It is enough evil for any man to despise his brother Muslim.
[Sunan Abu Dawud: 4882]
[END QUOTE OF IBN KATHIR]
Imam Qurtubi describes the three types of backbiting, which is established from The Noble Quran:
- Backbiting [الْغِيبَةُ]: This is when you mention regarding your brother [behind his back] that which is true.
- Tale-Bearing [الْإِفْكُ]: To spread something without knowing its reality.
- Slander [الْبُهْتَانُ]: When you mention regarding your brother that which is not true.
Imam Qurtubi further explains:
مَثَّلَ اللَّهُ الْغِيبَةَ بِأَكْلِ الْمَيْتَةِ، لِأَنَّ الْمَيِّتَ لَا يَعْلَمُ بِأَكْلِ لَحْمِهِ كَمَا أَنَّ الْحَيَّ لَا يَعْلَمُ بِغِيبَةِ مَنِ اغْتَابَهُ
Allah likens backbiting to the eating of a dead corpse, since the dead person is not aware of his flesh being eaten, similarly a living person is also unaware that they are being talked about behind their back.
It is narrated regarding Ibn Abbas [Allah bless him]:
وَقَالَ ابْنُ عَبَّاسٍ: إِنَّمَا ضَرَبَ اللَّهُ هَذَا الْمَثَلَ لِلْغِيبَةِ لِأَنَّ أَكْلَ لَحْمِ الْمَيِّتِ حَرَامٌ مُسْتَقْذَرٌ، وَكَذَا الْغِيبَةُ حَرَامٌ فِي الدِّينِ وَقَبِيحٌ فِي النُّفُوسِ.
Allah mentions this similitude about backbiting because, the eating of a dead corpse is prohibited and filthy, so likewise backbiting is also prohibited and evil.
Imam Qurtubi brings an narration (Athar) of Umar [Allah bless him]:
قال عمر بن الخطاب رضي الله عنه: إياكم وذكر الناس فإنه داء، وعليكم بذكر الله فإنه شفاء
Beware of mentioning people, for indeed it is a disease. Adopt the mentioning of Allah, for indeed it is a cure.
It was said to Amr Ibn Ubaid:
لقد وقع فيك فلان حتى رحمناك، قال: إياه فارحموا
So-and-so person has attacked you [verbally] and we feel sorry for you. He replied: ‘Feel sorry for him’.
Abu Asim said regarding backbiting:
ما اغتبت أحدا مذ عرفت ما في الغيبة
I have never backbited anyone since I became aware of what is narrated regarding backbiting.
[END QUOTE OF Imam Qurtubi]
Imam Alusi [1270 AH] mentions that an explicit or implicit statement both falls into this prohibition, as does an indication or gesture [like with the hands]. He [Allah bless him] further states that, the reasoning of the prohibition is causing harm and decreasing the status of the one who is being backbited. These are found in all the above.
Furthermore, Imam Alusi clarifies the reality of backbiting and states: ‘There is no difference if you mention something [that your brother dislikes] if he is present or not, as it is intentional [and therefore sinful].’
Imam Razi [606 AH] states: ‘This verse indicates that it is necessary to protect the honour of a Muslim by refraining from backbiting.’
[END QUOTE OF Imam Alusi]
There are several instances when a certain statement does not engender backbiting. Such as:
- Mentioning one’s misdeeds with regret [as long as the purpose is to teach others the harms of that sin, otherwise it is best to disclose that sin].
- Exposing the misconduct of the residents of an area without specifying those who are guilty.
- Reporting someone’s misdeed that was committed in public.
- Describing someone’s unsound religious beliefs as a warning for others.
- Before an official whilst seeking judicial redress.
- Exposing someone’s misconduct to those who are directly related. For example: mentioning the misconduct of the son to the father.
- Exposing the misconduct of unreliable narrators of Hadith and writers at large.
These, inter-alia, have been mentioned by Allamah Shami.
To conclude, a hadith mentions that two people were being punished in the grave. One was due to backbiting and the other was failure to keep away from urine drops. This hadith is mentioned by Imam Ahmad in his Musnad collection, also found in Sahih Bukhari.
Allah then concludes [the verse] with:
وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ تَوَّابٌۭ رَّحِيمٌۭ ١٢
And fear Allah. Surely Allah is ˹the˺ Accepter of Repentance, Most Merciful. [49:12]
Be conscious of Allah in [refraining from] backbiting and all matters that are prohibited. If done previously then sincerely repent to Allah with a firm intention not to commit that/those sins.
