Ibrahim Nkrumah, Student, Jamia Ahmadiyya International Ghana
Without a doubt, falsehood is a great evil. Hence, at its core, religion instructs us to always speak the truth. However, Islam also teaches that true moral qualities mean doing good at an appropriate time and place. This is what is known as an ‘amal-e-salih [righteous deed].
This ensures orderliness in the usage of man’s faculties. So, the natural traits of man are not bad or good, rather, their use makes them good or bad. For instance, man has the capacity to hate; however, if one sees something evil against his faith and doesn’t hate it, he too may end up taking part in the evil because he entertained it. (Hazrat Mirza Bashir-ud-Din Mahmud Ahmadra, Ahmadiyyat or The True Islam, 2007, pp. 186–187)
Difference between truth and backbiting
Even though truth is meant to be said at an appropriate time and place, Islam also emphasises the good treatment of other people and asks us to be considerate of them. So, even if someone has faults, it is not necessary to say it in the person’s absence just because the matter is true. Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra states in this regard:
“Thus, even if something is true in the eyes of a person, when it is spoken in the absence of the other person, and it is something that diminishes the honour, knowledge, or status of that person, then according to the Quran and Hadith, they are committing a sin. This is because, in doing so, they have deprived their brother of the right to defend himself.” (Tafsir-e-Kabir, 2004, Vol. 9, pp. 579)
Some people think they are too frank and they say “we are outspoken and always speak the truth” not caring about the effect whatsoever. Hazrat Mirza Tahir Ahmad, Khalifatul Masih IVrh, strongly admonishes such people:
“Backbiting does not refer to falsehood. It refers to true statements, but those true statements that can cause pain to others. In this regard, sometimes during arguments between two people, you may hear the phrase, ‘Am I to lie? I have told the truth directly to their face. It is my habit to be extremely straightforward and speak the truth directly to [their] face.’
“The Messenger of Godsa has cursed such ‘straightforward’ people, and he has stated that God Almighty’s punishment will seize them. He has warned [such people] severely and has made a frightening prophecy regarding them. He has given a detailed description about the treatment such individuals will face on the Day of Judgement.
“Thus, this concept of ‘truth’ is a completely false, fallacious and ignorant concept that the truth should be spoken directly to the face even if it causes hurt. Such ‘straightforward’ people are not liked by God at all.” (Friday Sermon 27 January 1984; Khutbat-e-Tahir, Vol. 3, pp. 53–54)
Subtleness of backbiting
Finding the faults of people and slandering them is a widespread act. It is so common that people find it too difficult not to discuss someone’s faults. It seems they don’t want to desist from this as the Promised Messiahas states:
“Some sins are obvious – such as lying, adultery, breach of trust, giving false testimony and usurping rights, shirk [associating partners with Allah], etc. – but some sins are so subtle that a person is afflicted by them without even realising it. He grows from young to old but does not realise that he is committing sins. For example, there is the habit of backbiting. Such people consider it an ordinary and trivial matter, albeit the Holy Quran deems it a most egregious vice. Accordingly, it states:
أَيُحِبُّ أَحَدُكُمْ أَن يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا
[‘Would any of you like to eat the flesh of his brother who is dead?’ (Surah al-Hujurat, Ch.49: V.13)] God is displeased when a person utters a word that belittles his brother and perpetrates an act that inconveniences him. To speak about a brother in such a way that proves him to be foolish or ignorant, or about his conduct in a secretive manner – engendering hostility and rudeness – are all evil deeds.” (Malfuzat [English], Vol. 8, p. 299)
In a narration, it is stated that Hazrat Amr bin al-Aasra passed by the carcass of a dead mule and he said to his companions, “That one of you eat from this until his belly is full is better than to eat the flesh of his Muslim brother.” (Musannaf Ibn Abi Shayba, 2015, Vol. 14, p. 193, Hadith 27189)
Commenting on this narration, Hazrat Khalifatul Masih Vaa elucidates:
“An animal that dies in this way, whose stomach has swollen, emitting a foul odor, and decaying, is something that some people’s nature cannot even tolerate to look at, let alone eat its meat. Yet, those very people, whose sensitive nature cannot bear to see a dead animal or endure its stench, sit in gatherings and engage in backbiting and gossip as if it were nothing. This is a matter of great concern, and everyone should continuously hold themselves accountable.” (Friday Sermon 26 December 2003; Khutbat-e-Masroor, Vol. 1, pp. 566–567)
Moreover, the state of those who commit this act is such that faith has not even entered their hearts. Allah the Almighty states:
وَلَمَّا يَدْخُلِ الْإِيمَانُ فِي قُلُوبِكُمْ
“The [true] belief has not yet entered into your hearts.” (Surah al-Hujurat, Ch.49: V.15)
Hazrat Khalifatul Masih IVrh states concerning this verse:
“Who are these people about whom God states that faith has not yet entered their hearts? The Holy Prophetsa describes them as those who backbite; they are those who remain in search of the wrongdoings of their brothers and convey it to [other] people. From this, you can understand how dangerous backbiting is!” (Friday Sermon, 27 January 1984; Khutbat-e-Tahir, Vol. 3, p. 55)
Compassionate way of addressing the faults of others
Islam teaches us to safeguard the honour of people. So, if someone commits a wrong which is not dangerous to life, destructive to people or threatening to society, Islam has admonished man to be secretive about the faults of others. The Promised Messiahas states in this regard:
“It is necessary that one should advise someone they find weak secretly. If they do not accept it, then pray for them. And if neither measures works, then one should accept it as a matter of decree.” (Malfuzat, 2022, Vol. 6, p. 239)
He further states:
“The teaching of the Quran is most certainly not to look for faults and spread them or to go about mentioning them to others; rather, it states:
تَوَاصَوْا بِالصَّبْرِ وَتَوَاصَوْا بِالْمَرْحَمَةِ
That is, they admonish with patience and compassion. [(Surah al-Balad, Ch.90: V.18)] مرحمة (marhamah) means that when [one] sees someone’s faults, that person should be advised and [one] should also pray for [such a person].” (Malfuzat, 2022, Vol. 6, pp. 239-240)
After giving advice, mentioning faults should only be to the appropriate people who can bring about positive outcomes; however, before that, more compassion must be shown through prayers. The Promised Messiahas states concerning this:
“There is great efficacy in prayer, and most pitiful is he who mentions the faults of someone a hundred times but not once does he pray [for him]. Someone’s fault should only be mentioned when one has already prayed for the person for at least forty days while weeping.” (Ibid.)
When speaking the truth is not backbiting
Hazrat Mirza Bashir-ud-Din Mahmud Ahmad, Khalifatul Masih IIra, provides insight into the proper occasion for mentioning a person’s wrongdoings. He states:
“It should be remembered that pointing out someone’s flaw is not always wrong; in fact, at times, it is necessary. At such moments, it would not be referred to as ghibat (backbiting). Ghibat is a specific term used only when someone unnecessarily mentions another person’s flaw. However, if a person is compelled to point out someone’s flaw, or if others benefit from hearing it, then mentioning it becomes an act of goodness and reward.” (Friday Sermon, 29 October 1920; Khutbat-e-Mahmud, Vol. 6, p. 530)
Hazrat Khalifatul Masih IIra has also distinguished calumny from backbiting. Calumny is a false statement against someone’s honour, whereas backbiting is a true statement. Both are bad deeds. He states:
“Not everything said behind someone’s back is backbiting. For instance, if someone says that so-and-so man is very righteous, it will not be backbiting. And neither is backbiting a false statement uttered behind one’s back; rather, that is calumny.
He states: “Backbiting simply means mentioning something behind someone’s back that, if they were to hear it, would hurt them. And you believe that [a fault] exists in them, whether it is actually true or not.” (Friday Sermon, 29 October 1920; Khutbat-e-Mahmud, Vol. 6, p. 529)
He also states:
“For example, if someone is conspiring against a community or nation or is spreading harmful things, it is necessary to inform and alert the responsible individuals about their mischief. Similarly, if someone finds out that ‘Zaid’ wants to kill ‘Bakr’, and they do not inform ‘Bakr’ or the government, they are committing a sin. This would not be considered gossip, and it is necessary to report it. Therefore, when deciding whether to disclose or mention something, it should be considered whether it will result in benefit or harm. If the disclosure leads to positive outcomes, prevents harm, or benefits someone, failing to report it would be a sin.” (Friday Sermon, 29 October 1920; Khutbat-e-Mahmud, Vol. 6, p. 530)
Other forms of backbiting
Some people relish hearing about people’s faults. They think they don’t backbite; however, they can’t resist the opportunity of listening to people’s faults and wrongs all day. Hazrat Khalifatul Masih IVrh states:
“Some people say, ‘We only listened to the backbiting [yet]; we have not taken part [in it], we haven’t wronged anyone.’ The Holy Prophetsa states concerning such people that they have taken part in the sin. If you hear [backbiting] and don’t stop [the person] and don’t believe it to be bad or don’t defend your brother, then in such a case, you have taken part in the sin of backbiting.” (Friday Sermon, 27 January 1984, Khutbat-e-Tahir, Vol. 3, p. 54)
Then, there is also gossip mongering. A gossipmonger conveys statements of backbiting to the person concerning whom detestable statements have been made. Such people think they are doing good, but they only ignite the fire of enmity in society. (Hazrat Syed Zainul-Abideen Waliyyullah Shahra, Sahih Bukhari with Urdu Translation and Commentary, 2023, Vol. 1, p. 457)
Sometimes, people use gestures of abasement instead of words to ridicule and publicise weaknesses. The Holy Quran states:
وَیۡلٌ لِّکُلِّ ہُمَزَۃٍ لُّمَزَۃِ
“Woe to every backbiter, slanderer.” (Surah al-Humazah, Ch.104: V.2)
Commenting on this verse, Hazrat Khalifatul Masih IVrh states:
“Backbiting is the first meaning found in these two [words]; humazah refers to a backbiter, and lumazah refers to one who backbites a lot. Humazah also refers to a faultfinder who often finds faults in people and then publicises them, and lumazah also possesses this meaning […].
“Lumazah also possesses this extra meaning of gestures and covert propaganda, i.e., with the gesture of the eye, mocking someone or pointing out someone’s errors or abasing someone.” (Friday Sermon, 3 February 1984, Khutbat-e-Tahir, Vol. 3, pp. 66-67)
When we abandon discussing people’s wrongs and their errors behind their backs, we can fully focus on all aspects of our lives and analyse what we say, do and think to attain God’s pleasure. Truthfulness is a virtue; however, to backbite is an evil which Allah the Almighty compares to the eating of the dead meat of one’s brother. This is most loathsome and inconceivable; hence, the Holy Prophetsa admonishes us:
“Whoever believes in Allah and the Last Day should not harm his neighbour and whoever believes in Allah and the Last Day should entertain his guest generously and whoever believes in Allah and the Last Day should say what is good or keep quiet.” (Sahih Bukhari, Kitab al-adab, Bab man kaana yumin billahi walyaumil akhir falaa yu’dhi jaarahu, Hadith 49)
I will end with the illuminating statement of Hazrat Khalifatul Masih IVrh:
“Those who don’t cover [faults], they don’t remain deserving of God’s attribute of concealment [of faults], they don’t remain deserving of His mercy and its manifestation.” (Khutbat-e-Tahir, Friday Sermon 27 January 1984, Vol. 3, p. 52)
