بسم الله الرَّحمان الرَّحيم
In the Name of Allah,
the Most Gracious, the Most Merciful.
TALEBEARING النَمِيمة
(Nawawi:) Having summarily mentioned that talebearing
(namima) is haraam, with the evidence for this and a
description of its nature, we now want to add a fuller
explanation of it.
Imam Ghazali رحيمه الله says,'' Talebearing is a term that
is usually applied only to someone who conveys to a
person what another has said about him, such as by
saying, 'So-and -so says such and such about you.'
In fact, talebearing is not limited to that, but rather
consists of revealing anything whose disclosure is
resented, whether resented by the person who originally
said it, the person to whom it is disclosed, or by a third
party. It makes no difference whether the disclosure is
in word, writing, a sign, nodding, or other; whether it
concerns word or deed; or whether it concerns
something bad or otherwise.
The reality of talebearing lies in divulging a secret, in
revealing something confidential whose disclosure is
resented. A person should not speak of anything he
notices about people besides that which benefits a
Muslim to relate or prevents disobedience. Anyone
approached with a story, who is told, 'So-and-so
says such and such about you,' must do six things:
(1) disbelieve it, for talebearers are corrupt, and their
information unacceptable;
(2) tell the talebearer to stop, admonish him about it,
and condemn the shamefulness of what he has done;
(3) hate him for the sake of Allah Most High, for he is
detestable in Allah's sight, and hating for the sake of
Allah Most High is obligatory;
(4) not think badly of the person whom the words are
supposedly from, for Allah Most High says,
(49 : 12);
(5) not let what has been said prompt him to spy or
investigate whether it is true, for Allah Most High says,
(6) and not to do himself what he has forbidden the
talebearer to do, by relating it to others.''
Informing On Another
Ibn Mas'ood رضى الله عنه narrates that Rasoolullah صلى الله عليه وسلم
said, ''Let none of my Companions inform me of anything
another of them has said, for I wish to come out to you
with a peaceful or clear heart.
(Abu Dawood, Tirmizi)
Two People Conversing So
A Third Cannot Hear
Ibn Masood رضى الله عنه narrates that Rasoolullah صلى الله عليه وسلم
said, ''When there are only three of you, two of you may
not speak together apart from the third unless you join a
group of others, lest your doing so sadden him.''
(Ahmed)
Imam Nawawi رحيمه الله says this hadith prohibits two
individuals conversing privately when a third is present
and likewise prohibits three or more people from doing
so when there is a single person apart from them. The
prohibition indicates its unlawfulness, it being
impermissible for a group to converse apart from
a single individual unless he give his permission.
Imam Malik رحيمه الله , our colleagues, and the majority
of scholars hold that the prohibition is applicable at all
times, whether one is at home or travelling, though
some (Hanafi) scholars say that such converse is
forbidden only while travelling, not when at home,
for when travelling it may portend danger.
As for when there are four people and two of them
speak privately in low tones apart from the other
two, scholars agree that there is no harm in this.
The prohibition of listening to the conversation of
people who are averse to one's listening likewise
means it is unlawful (haraam), though only when
the conversation does not entail harm to the
listener, for if it does, one may listen to protect
oneself from them.
InshaAllah continued in the next post
In the Name of Allah,
the Most Gracious, the Most Merciful.
TALEBEARING النَمِيمة
(Nawawi:) Having summarily mentioned that talebearing
(namima) is haraam, with the evidence for this and a
description of its nature, we now want to add a fuller
explanation of it.
Imam Ghazali رحيمه الله says,'' Talebearing is a term that
is usually applied only to someone who conveys to a
person what another has said about him, such as by
saying, 'So-and -so says such and such about you.'
In fact, talebearing is not limited to that, but rather
consists of revealing anything whose disclosure is
resented, whether resented by the person who originally
said it, the person to whom it is disclosed, or by a third
party. It makes no difference whether the disclosure is
in word, writing, a sign, nodding, or other; whether it
concerns word or deed; or whether it concerns
something bad or otherwise.
The reality of talebearing lies in divulging a secret, in
revealing something confidential whose disclosure is
resented. A person should not speak of anything he
notices about people besides that which benefits a
Muslim to relate or prevents disobedience. Anyone
approached with a story, who is told, 'So-and-so
says such and such about you,' must do six things:
(1) disbelieve it, for talebearers are corrupt, and their
information unacceptable;
(2) tell the talebearer to stop, admonish him about it,
and condemn the shamefulness of what he has done;
(3) hate him for the sake of Allah Most High, for he is
detestable in Allah's sight, and hating for the sake of
Allah Most High is obligatory;
(4) not think badly of the person whom the words are
supposedly from, for Allah Most High says,
يَآيُّهُاَ الَّذِينَ ءَامَنُوا اجْتَنِبُوا كَثِيرًامِّنَ الظَّنِّ
O you who believe! Avoid much suspicion;(49 : 12);
(5) not let what has been said prompt him to spy or
investigate whether it is true, for Allah Most High says,
وَلاَ تَجَسَّسُوا
ِAnd spy not,
(49 : 12);(6) and not to do himself what he has forbidden the
talebearer to do, by relating it to others.''
Informing On Another
Ibn Mas'ood رضى الله عنه narrates that Rasoolullah صلى الله عليه وسلم
said, ''Let none of my Companions inform me of anything
another of them has said, for I wish to come out to you
with a peaceful or clear heart.
(Abu Dawood, Tirmizi)
Two People Conversing So
A Third Cannot Hear
Ibn Masood رضى الله عنه narrates that Rasoolullah صلى الله عليه وسلم
said, ''When there are only three of you, two of you may
not speak together apart from the third unless you join a
group of others, lest your doing so sadden him.''
(Ahmed)
Imam Nawawi رحيمه الله says this hadith prohibits two
individuals conversing privately when a third is present
and likewise prohibits three or more people from doing
so when there is a single person apart from them. The
prohibition indicates its unlawfulness, it being
impermissible for a group to converse apart from
a single individual unless he give his permission.
Imam Malik رحيمه الله , our colleagues, and the majority
of scholars hold that the prohibition is applicable at all
times, whether one is at home or travelling, though
some (Hanafi) scholars say that such converse is
forbidden only while travelling, not when at home,
for when travelling it may portend danger.
As for when there are four people and two of them
speak privately in low tones apart from the other
two, scholars agree that there is no harm in this.
The prohibition of listening to the conversation of
people who are averse to one's listening likewise
means it is unlawful (haraam), though only when
the conversation does not entail harm to the
listener, for if it does, one may listen to protect
oneself from them.
InshaAllah continued in the next post
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