Ethics of Islam

him.” Abû Hurayra ‘radiy-Allâhu ta’âlâ ’anh’ related the
following event: We were sitting with Rasûlullah ‘sall-Allâhu
ta’âlâ ’alaihi wa sal-lam’. One of us got up and left. Someone
among us made a commenting remark on why he had left.
Thereupon Rasûlullah ‘sall-Allâhu ta’âlâ ’alaihi wa sal-lam’ said,
“You have backbitten your friend. You have eaten his flesh.”
Âisha ‘radiy-Allâhu ’anhâ’ related the following event: One day,
in the presence of Rasûlullah ‘sall-Allâhu ’alaihi wa sal-lam’ I
talked about a certain woman, saying that she was tall. The
blessed Messenger of Allah expostulated: “Spit out whatever is
in your mouth!” I spat out. A piece of meat came out of my
mouth. Allâhu ta’âlâ has power to manifest attributes and
specificities as material objects. Ghiybat means to mention a
Muslim brother’s or a non-Muslim citizen’s (zimmî’s) fault in
their absence and in a manner which would cause them to feel
sadness if they heard it. Allâhu ta’âlâ sent the following
revelation to Mûsâ (Moses) ‘alaihis-salâm’ “The gossipper who
(repents and) makes tawba thereafter will be the last person to
enter Paradise, whereas the gossipper who does not (repent and)
make tawba for it will be the earliest resident of Hell.” Ibrâhîm
Adham ‘rahimahullâhu ta’âlâ’, (a beloved slave of Allâhu ta’âlâ,)
was invited to a dinner. During the meal an absentee, who must
have been late for the reception, was criticized behind his back
for his slowness. Thereupon Ibrâhîm Adham ‘rahimahullâhu
ta’âlâ’ said, “Ghiybat has been committed at this place,” and left
outright. It is stated in a hadîth-i-sherîf: “If the person criticized
(behind his back) possesses the fault ascribed to him, then
ghiybat has been committed. Otherwise it is a case of buhtân
(slander).” It is ghiybat to criticize a person (in his absence) for
his religious faults such as negligence of (the obligatory five daily
prayers called) namâz, consumption of wine, theft, talebearing;
as well as for worldly defects such as deafness and squinteyedness.
Criticism for religious faults is ghiybat if it is intended
for vilification, and not if it is intended for the betterment of the
person concerned. According to a narration, it is not ghiybat,
either, if the criticism emanates from (the critizer’s) personal
mercy. Nor would it be ghiybat to say, for instance, “There is a
thief, (or a person who neglects his daily prayers, or a
communist) in this village.” For, in this case, the accusation
would not have been directed to a certain person.
Supposing a person performs his daily prayers, fasts but also
harms other people physically. For example, he specializes in
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