بِسْمِ اللهِ الرَّحْمٰنِ الرَّحِيْمِ
"In the name of Allah, the Most Gracious, the Most Merciful"
يٰۤـاَيُّهَا الَّذِيۡنَ اٰمَنُوا اجۡتَنِبُوۡا كَثِيۡرًا مِّنَ الظَّنِّ اِنَّ بَعۡضَ الظَّنِّ اِثۡمٌ وَّلَا تَجَسَّسُوۡا وَلَا يَغۡتَبْ بَّعۡضُكُمۡ بَعۡضًاؕ اَ يُحِبُّ اَحَدُكُمۡ اَنۡ يَّاۡكُلَ لَحۡمَ اَخِيۡهِ مَيۡتًا فَكَرِهۡتُمُوۡهُؕ وَاتَّقُوا اللّٰهَ ؕ اِنَّ اللّٰهَ تَوَّابٌ رَّحِيۡمٌ
"Believers, avoid being excessively suspicious, for some suspicion is a sin. Do not spy, nor backbite one another. Would any of you like to eat the flesh of his dead brother? You would surely detest it. Have fear of Allah. Surely Allah is much prone to accept repentance, is Most Compassionate." (49:12)
What is forbidden is not conjecture as such but excessive conjecture and following every kind of conjecture, and the reason given is that some conjectures are sins. In order to understand this command, we should analyze and see what are the kinds of conjecture and what is the moral position of each.
One kind of conjecture is that which is morally approved and laudable, and desirable and praiseworthy from religious point of view, e.g. a good conjecture in respect of Allah and His Messenger and the believers and those people with whom one comes in common contact daily and concerning whom there may be no rational ground for having an evil conjecture.
The second kind of conjecture is that which one cannot do without in practical life, e.g. in a law court a judge has to consider the evidence placed before him and give his decision on the basis of the most probable conjecture, for he cannot have direct knowledge of the facts of the matter, and the opinion that is based on evidence is mostly based on the most probable conjecture and not on certainty. Likewise, in most cases when one or the other decision has to be taken, and the knowledge of the reality cannot possibly be attained, there is no way out for men but to form an opinion on the basis of a conjecture.
The third kind of conjecture, which is although a suspicion, is permissible in nature, and it cannot be regarded as a sin. For instance, if there are clear signs and pointers in the character of a person (or persons), or in his dealings and conduct, on the basis of which he may not deserve to enjoy one’s good conjecture, and there are rational grounds for having suspicions against him, the Shariah does not demand that one should behave like a simpleton and continue to have a good conjecture about him. The last limit of this lawful conjecture, however, is that one should conduct himself cautiously in order to ward off any possible mischief from him; it is not right to take an action against him only on the basis of a conjecture.
The fourth kind of conjecture which is, in fact, a sin is that one should entertain a suspicion in respect of a person without any ground, or should start with suspicion in forming an opinion about others, or should entertain a suspicion about the people whose apparent conditions show that they are good and noble. Likewise, this also is a sin that when there is an equal chance of the evil and goodness in the word or deed of a person, one should regard it as only evil out of suspicion. For instance, if a gentleman while leaving a place of assembly picks up another one’s shoes, instead of his own, and we form the opinion that he has done so with the intention of stealing the shoes, whereas this could be possible because of oversight as well, there is no reason for adopting the evil opinion instead of the good opinion except the suspicion.
This analysis makes it plain that conjecture by itself is not anything forbidden; rather in some cases and situations it is commendable, in some situations inevitable, in some permissible up to a certain extent and un-permissible beyond it, and in some cases absolutely unlawful. That is why it has not been enjoined that one should refrain from conjecture or suspicion altogether but what is enjoined is that one should refrain from much suspicion. Then, to make the intention of the command explicit, it has been said that some conjectures are sinful. From this warning it follows automatically that whenever a person is forming an opinion on the basis of conjecture, or is about to take an action, he should examine the case and see whether the conjecture he is entertaining is not a sin, whether the conjecture is really necessary, whether there are sound reasons for the conjecture, and whether the conduct one is adopting on the basis of the conjecture is permissible. Everyone who fears God will certainly take these precautions. To make his conjecture free and independent of every such care and consideration is the pastime of only those people who are fearless of God and thoughtless of the accountability of the Hereafter.
“Do not spy”: Do not grope after the secrets of the people: do not search for their defects and weaknesses: do not pry into their conditions and affairs. Whether this is done because of suspicion, or for causing harm to somebody with an evil intention, or for satisfying one’s own curiosity, it is forbidden by the Shariah in every case. It does not behoove a believer that he should spy on the hidden affairs of other people, and should try to peep at them from behind curtains to find out their defects and their weaknesses. This also includes reading other people’s private letters, listening secretly to private conversation, peeping into the neighbor's house, and trying to get information in different ways about the domestic life or private affairs of others. This is grave immorality which causes serious mischief in society. That is why the Prophet (peace be upon him) once said in an address about those who pry into other people’s affairs:
O people, who have professed belief verbally, but faith has not yet entered your hearts: Do not pry into the affairs of the Muslims, for he who will pry into the affairs of the Muslims, Allah will pry into his affairs, and he whom Allah follows inquisitively, is disgraced by Him in his own house. (Abu Daud).
Muawiyah says that he himself heard the Prophet (peace be upon him) say: If you start prying into the secret affairs of the people, you will pervert them, or at least drive them very near perversion. (Abu Daud). In another he said: When you happen to form an evil opinion about somebody, do not pry about it. (Al-Jassas, Ahkam al-Quran).
According to still another Hadith, the Prophet (peace be upon him) said: The one who saw a secret affair of somebody and then concealed it is as though he saved a girl who had been buried alive. (Al-Jassas).
This prohibition of spying is not only applicable to the individuals but also to the Islamic government. The duty of forbidding the people to do evil that the Shariah has entrusted to the government does not require that it should establish a system of spying to inquire too curiously into the people’s secret evils and then punish them, but it should use force only against those evils which are manifested openly. As for the hidden evils spying is not the way to reform them but it is education, preaching and counseling, collective training of the people and trying to create a pure social environment. In this connection, an incident concerning Umar is very instructive. Once at night he heard the voice of a person who was singing in his house. He became curious and climbed the wall. There he saw wine as well as a woman present. He shouted at the man, saying: O enemy of God, do you think you will disobey Allah, and Allah will not expose your secret? The man replied: Do not make haste, O commander of the faithful: if I have committed one sin, you have committed three sins: Allah has forbidden spying, and you have spied; Allah has commanded that one should enter the houses by the doors, and you have entered it by climbing over the wall; Allah has commanded that one should avoid entering the other people’s houses without permission, and you have entered my house without my permission. Hearing this reply Umar confessed his error, and did not take any action against the man, but made him to promise that he would follow the right way in future. (Abi Bakr Muhammad bin Jafar al- Kharaiti, Makarim al-Akhlaq). This shows that it is not only forbidden for the individuals but also for the Islamic government itself to pry into the secrets of the people and discover their sins and errors and then seize them for punishment. The same thing has been said in a Hadith in which the Prophet (peace be upon him) has said: When the ruler starts searching for the causes of suspicions among the people he perverts them. (Abu Daud).
The only exception from this command are the special cases and situations in which spying is actually needed. For instance, if in the conduct of a person (or persons) some signs of corruption are visible and there is the apprehension that he is about to commit a crime, the government can inquire into his affairs; or, for instance, if somebody sends a proposal of marriage in the house of a person, or wants to enter into business with him, the other person can, inquire and investigate into his affairs for his own satisfaction.
Ghibat (back-biting) has been defined thus: It is saying on the back of a person something which would hurt him if he came to know of it. This definition has been reported from the Prophet (peace be upon him) himself. According to a tradition which Muslim, Abu Daud, Tirmidhi, Nasai and others have related on the authority of Abu Hurairah, the Prophet (peace be upon him) defined ghibat as follows:
It is talking of your brother in a way irksome to him. It was asked: What, if the defect being talked of is present in my brother? The Prophet (peace be upon him) replied: If it is present in him, it would be ghibat; if it is not there, it would be slandering him.
In another tradition which Imam Malik has related in Muwatta, on the authority of Muttalib bin Abdullah. A person asked the Prophet (peace be upon him): What is ghibat? The Prophet (peace be upon him) replied: It is talking of your brother in a way irksome to him. He asked: Even if it is true, O Messenger of Allah? He replied: If what you said was false, it would then be a calumny.
These traditions make it plain that uttering a false accusation against a person in his absence is calumny and describing a real defect in him ghibat; whether this is done in express words or by reference and allusion, in every case it is forbidden. Likewise, whether this is done in the lifetime of a person, or after his death, it is forbidden in both cases. According to Abu Daud, when Maiz bin Malik Aslami had been stoned to death for committing adultery, the Prophet (peace be upon him) on his way back heard a man saying to his companion: Look at this man: Allah had concealed his secret, but he did not leave himself alone till he was killed like a dog! A little further on the way there was the dead body of a donkey lying rotting. The Prophet (peace be upon him) stopped, called the two men and said: Come down and eat this dead donkey. They submitted: Who will eat it, O Messenger of Allah? The Prophet (peace be upon him) said: A little while ago you were attacking the honor of your brother: that was much worse than eating this dead donkey.
The only exceptions to this prohibition are the cases in which there may be a genuine need of speaking in of a person on his back, or after his death, and this may not be fulfilled without resort to backbiting, and if it was not resorted to, a greater evil might result than backbiting itself. The Prophet (peace be upon him) has described this exception as a principle, thus: The worst excess is to attack the honor of a Muslim unjustly. (Abu Daud). In this saying the condition of unjustly points out that doing so with justice is permissible. Then, in the practice of the Prophet (peace be upon him) himself we find some precedents which show what is implied by justice and in what conditions and cases backbiting may be lawful to the extent as necessary.
Once a desert Arab came and offered his Prayer under the leadership of the Prophet (peace be upon him), and as soon as the Prayer was concluded, walked away saying: O God, have mercy on me and on Muhammad, and make no one else a partner in this mercy beside the two of us. The Prophet (peace be upon him) said to the companions: What do you say: who is more ignorant, this person or his camel? Didn’t you hear what he said? (Abu Daud). The Prophet (peace be upon him) had to say this in his absence, for he had left soon after the Prayer was over. Since he had uttered a wrong thing in the presence of the Prophet (peace be upon him), his remaining quiet at it could cause the misunderstanding that saying such a thing might in some degree be lawful; therefore, it was necessary that he should contradict it.
Two of the companions, Muawiyah and Abu Jahm, sent the proposal of marriage to a lady, Fatimah bint Qais. She came to the Prophet (peace be upon him) and asked for his advice. He said: Muawiyah is a poor man and Abu Jahm beats his wives much. (Bukhari, Muslim). In this case, as there was the question of the lady’s future and she had consulted the Prophet (peace be upon him) for his advice, he deemed it necessary to inform her of the two men’s weaknesses.
One day when the Prophet (peace be upon him) was present in the apartment of Aishah, a man came and sought permission to see him. The Prophet (peace be upon him) remarked that he was a very bad man of his tribe. Then he went out and talked to him politely. When he came back into the house, Aishah asked: You have talked to him politely, whereas when you went out you said something different about him. The Prophet (peace be upon him) said, On the day of Resurrection the worst abode in the sight of Allah will be of the person whom the people start avoiding because of his abusive language. (Bukhari, Muslim). A study of this incident will show that the Prophet (peace be upon him) in spite of having a bad opinion about the person talked to him politely because that was the demand of his morals; but he had the apprehension lest the people of his house should consider the person to be his friend when they would see him treating him kindly, and then the person might use this impression to his own advantage later. Therefore, the Prophet (peace be upon him) warned Aishah telling her that he was a bad man of his tribe. Once Hind bint Utbah, wife of Abu Sufyan, came to the Prophet (peace be upon him) and said: Abu Sufyan is a miserly person: he does not provide enough for me and my children’s needs. (Bukhari, Muslim). Although this complaint from the wife in the absence of the husband was backbiting, the Prophet (peace be upon him) permitted it, for the oppressed one has a right that he or she may take the complaint of injustice to a person who has the power to get it removed.
From these precedents of the Sunnah of the Prophet (peace be upon him), the jurists and traditionalists have deduced this principle: Ghibat (backbiting) is permissible only in case it is needed for a real and genuine (genuine from the Shariah point of view) necessity, and the necessity may not be satisfied without having resort to it. Then on the basis of the same principle the scholars have declared that ghibat is permissible in the following cases:
(1) Complaining by an oppressed person against the oppressor before every such person who he thinks can do something to save him from the injustice.
(2) To make mention of the evils of a person (or persons) with the intention of reform before those who can be expected to help remove the evils.
(3) To state the facts of a case before a legal expert for the purpose of seeking a religious or legal ruling regarding an unlawful act committed by a person.
(4) To warn the people of the mischief of a person (or persons) so that they may ward off the evil, e.g. it is not only permissible but obligatory to mention the weaknesses of the reporters, witnesses and writers, for without it, it is not possible to safeguard the Shariah against the propagation of false reports, the courts against injustices and the common people or the students against errors and misunderstandings. Or, for instance, if a person wants to have the relationship of marriage with somebody, or wishes to rent a house in the neighborhood of somebody, or wants to give something into the custody of somebody, and consults another person, it is obligatory for him to apprise him of all aspects so that he is not deceived because of ignorance.
(5) To raise voice against and criticize the evils of the people who may be spreading sin and immorality and error or corrupting the people’s faith and persecuting them.
(6) To use nicknames for the people who may have become well known by those names, but this should be done for the purpose of their recognition and not with a view to condemn them. (For details, see Fathal-Bari, vol. X, p. 362; Sharh Muslim by An-Nawawi; Riyad us-Salihin; al-Jassas, Ahkam al-Quran; Ruh al-Maani commentary on verse wa la yaghtab ba-dukum badan).
Apart from these exceptions it is absolutely forbidden to speak ill of a person behind his back. If what is spoken is true, it is ghibat; if it is false, it is calumny. And if it is meant to make two persons quarrel, it is malicious. The Shariah has declared all these as forbidden. In the Islamic society it is incumbent on every Muslim to refute a false charge made against a person in his presence and not to listen to it quietly, and to tell those who are speaking ill of somebody, without a genuine religious need, to fear God and desist from the sin. The Prophet (peace be upon him) has said: If a person does not support and help a Muslim when he is being disgraced and his honor being attacked, Allah also does not support and help him when he stands in need of His help; and if a person helps and supports a Muslim when his honor is being attacked and he is being disgraced, Allah Almighty also helps him when he wants that Allah should help him. (Abu Daud).
As for the backbiter, as soon as he realizes that he is committing this sin, or has committed it, his first duty is to offer repentance before Allah and restrain himself from this forbidden act. His second duty is that he should compensate for it as far as possible. If he has backbitten a dead person, he should ask Allah’s forgiveness for the person as often as he can. If he has backbitten a living person, and what he said was also false, he should refute it before the people before whom he had made the calumny. And if what he said was true, he should never speak ill of him in future, and should ask pardon of the person whom he had backbitten. A section of the scholars has expressed the opinion that pardon should be asked only in case the other person has come to know of it; otherwise one should only offer repentance, for if the person concerned is unaware and the backbiter in order to ask pardon goes and tells him that he had backbitten him, he would certainly feel hurt.
In this sentence Allah by likening backbiting to eating the dead brother’s flesh has given the idea of its being an abomination. Eating the dead flesh is by itself abhorrent; and when the flesh is not of an animal, but of a man, and that too of one’s own dead brother, abomination would be added to abomination. Then, by presenting the simile in the interrogative tone it has been made all the more impressive, so that every person may ask his own conscience and decide whether he would like to eat the flesh of his dead brother. If he would not, and he abhors it by nature, how would he like that he should attack the honor of his brother-in-faith in his absence, when he cannot defend himself and when he is fully unaware that he is being disgraced. This shows that the basic reason of forbidding backbiting is not that the person being backbitten is being hurt but speaking ill of a person in his absence is by itself unlawful and forbidden whether he is aware of it, or not, and whether he feels hurt by it or not. Obviously, eating the flesh of a dead man is not forbidden because it hurts the dead man; the dead person is wholly unaware that somebody is eating of his body, but because this act by itself is an abomination. Likewise, if the person who is backbitten also does not come to know of it through any means, he will remain unaware throughout his life that somebody had attacked his honor at a particular time before some particular people and on that account he had stood disgraced in the eyes of those people. Because of this unawareness he will not feel at all hurt by this backbiting, but his honor would in any case be sullied. Therefore, this act in its nature is not any different from eating the flesh of a dead brother.
May Allah help us understand Qur'an and help us to act upon the commandments of Allah contained therein. Aameen.
For more Selected Verses, please refer to our reference page: Selected Verses from the Qur'an
You may also refer to our following reference pages for knowing more about Islam and Quran:
- 114 Chapters (Sūrahs) of the Holy Qur'an" for translation, meaning and summary / exegesis of all Sūrahs / chapters of the Quran
- 99 Attributes of Allah" for complete list of 99 attributes of Allah Almighty with meaning and explanation.
- Scholars' Viewpoint on Important Issues related to Islam
- Understanding Islam - Frequently Asked Q&A for knowing more about Islam.
- Islam and Life of Muslims in Non Muslim Countries
An effort has been made to gather explanation / exegesis of the Sūrahs of the Holy Qur'an from authentic sources and then present a least possible condensed explanation of the surah. In that:
- The plain translation has been taken from the Holy Quran officially published by the Kingdom of Saudi Arabia.
- The exegesis of the chapters of the Holy Quran is mainly based on the "Tafhim al-Qur'an - The Meaning of the Qur'an" by one of the most enlightened scholars of the Muslim World Sayyid Abul Ala Maududi.
- Exegesis by Maulana Mufti Muhammad Sharif, revised by Justice Mufti Muhammad Taqi Usmani
- Verse by Verse Qur'an Study Circle
- Tafsir Ibn Khatir
- Al-Quran, Yusuf Ali Translation
- Javed Ahmad Ghamidi / Al Mawrid
In addition the references of other sources which have been explored have also been given in each page. Those desirous of detailed explanations and tafsir (exegesis), may refer to these sites.
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