Backbiting is highly forbidden in Islam and is considered as a major sin. By speaking behind the back of others, people might deliberately spoil the dignity of each other, and in Islam, nothing is far more valuable than the honour of a human being. It is narrated from Prophet Muhammad (PBUH & HP) that during the miraculous night journey (Mi’raj) [i] that he (PBUH & HP) had, he (PBUH & HP) passed a group of people in hell who were scratching their own faces with nail. He (PBUH & HP) asked who they were. It was said that, those were the ones who used to backbite and dishonour others [1]. This punishment, besides others, was due to the fact that backbiting destroys the face of others and misrepresents them, hence, the backbiters scratched their faces which caused them to look more monstrous and nasty. Let’s see what Islam’s definition of backbiting, its conditions, types, consequences, etc is.
According to Prophet Muhammad (PBUH & HP), backbiting is to mention and scold someone behind his back which is unpleasant and unkind to him/her [2]. It can be about his/her physical appearance, body, origin, character, deeds, or possessions like clothes, home, children or spouse.
Notice that there is a delicate difference between backbiting and slander. According to Imam Sadiq (AS), backbiting is to reveal something about your Muslim brother which Allah Almighty has concealed. But, revealing which is apparent such as being irascible or hasty is not considered as backbiting. But, slander is to attribute something to someone which is basically wrong [3].
Not every act or saying about another person is backbiting. Backbiting is:
• If someone talks about the apparent and obvious characteristics of another person, it won’t be backbiting anymore, unless he\she intends to mock and deride that person. Hence, revealing the hidden defects of someone else is considered as backbiting whatever the intention is, but, talking about the obvious defects is considered as backbiting if one aims to reproach;
• When someone reveals the “defects” of someone else, but revealing the “strong points” of another person won’t be backbiting anymore;
• If the deficiency attributed to another person is unpleasant and blamed by everyone else;
• If one aims to dishonour another person by revealing his\her defects;
• And, if there is someone else who listens to or hears what is said about another person. It means that if one reviews someone’s defects by him\herself alone, it is not backbiting.
Backbiting is so denounced in Islam that it is said: “Whoever dies while he had repented from backbiting, he\she will be the last who enters Heaven. And, whoever dies while have kept on backbiting, he\she will be the first who enters the Hell [4]!
In another narration, backbiting is compared to leprosy disease. It is said that backbiting ruins one’s faith much faster than leprosy disease ruins his\her body [5]. In surat Hujurat it is said: “O you who have faith! ... do not spy on or backbite one another. Will any of you love to eat the flesh of his dead brother? You would hate it. And be wary of Allah ...” (49:12).
Backbiting is “mentioning” someone’s deficiency behind his\her back. Accordingly, the types of backbiting are:
• By words: it is the most common type of backbiting. It means one “speaks” about another person’s defect;
• By writing: if someone writes down the imperfection of someone else such that others can read it, too, the cartoons drawn to mock a personality or using someone’ pet phrase in order to make fun of him\her ;
• By act: if one reveals other person’s defect to someone else by showing or imitating it;
• By indirect words: like saying that “how lucky we are that we don’t have such a stingy partner!”;
• By gesture: like revealing one’s defect by a special movement of hand, head, eyes, etc.
Now that we found out how much backbiting is disapproved in Islam and what it is consists of, we need to find out its consequences, the way to prevent ourselves or others from backbiting, etc. Follow us on the second part of this topic to find the answers.
[i] The Mi’raj refers to the materialistic journey of the prophet Muhammad (PBUH & HP) from Mecca to Jerusalem, and from there, to the skies and back home again. That was during this journey that he (PBUH & HP) saw heaven and hell. For more details see: https://www.islamquest.net/en/archive/fa6152
References:
- Mirza Hussain Nouri, “Mustadrak al-Wasa’il”, vol. 9, p. 119.
- M. Naraqi, “Mi’raj al-Sa’sah”, p. 447.
- Shaykh al-Kolayni, “al-Kafi”, vol. 2, No. 7.
- Mulla M. Faydh Kashani, “Al-Mahajjat al-Baydha' ”, vol. 5, p.252.
- Shaykh al-Kolayni, “al-Kafi”, vol. 2, No. 1.
In the first part of this topic, we tried to describe some of the inspiring aspects of Imam Hussain’s (AS) uprising that can be a model for all human beings. It was mentioned that confronting any oppressive and cruel regime is a duty over every free human being. That was the reason that Imam Hussain (AS) stood up against Yazid’s tyranny. However, taking the leadership should not be the aim and should not be achieved at any price. In fact, whoever seeks real justice, should act justly. Here we review other lessons from Imam Hussain’s (AS) movement.
According to Imam Ali (AS), courage is composed of three virtues which complement each other: self-sacrifice, not surrendering to humiliation and oppression and not seeking fame [1]. All of these virtues were manifested in Imam Hussain’s (AS) movement. He (AS) sacrificed his life for the sake of the divine goal that he had. He (AS) never gave up and did not abandon his aim; even in Karbala where his dearests were under the hardest conditions. And, Imam Hussain (AS) did not seek to reign but was concerned about how Yazid was altering the Islamic teachings and spoiling Prophet Muhammad’s (PBUH&PH) Sunnah.
Moreover, he (AS) was such courageous that he was ready to confront the enemy’s large troops with his few companions. However, he (AS) never sought to start a battle, but he (AS) aimed to reveal the truth and to show the real face of Yazid’s corrupted reign for the sake of Allah Almighty.
One might ask him\herself that what I would have done if I had been in the same situation as Imam Hussain (AS)? There would have been “nearly safe” options in dealing with Yazid’s tyranny that could prevent a battle and shedding blood.
For instance, he could have been indifferent and accepted Yazid’s allegiance or kept busy with private affairs. In the most courageous case, he could have waited for an opportunity to gather companions in secret to fight back the injustice. But, are any of these reactions honorable? Could a free righteous man or woman live under such circumstances? Surely no. Imam Hussain (AS) stood up for justice and resorting what has been distorted by Yazid’s corrupted governing style. He (AS) chose to be killed on the battlefield instead of living under humiliation. It was for the sake of human dignity that he (AS) sacrificed his valuable life. This is what he (AS) declared on the battlefield: “If you don’t believe in any religion, at least be free-spirited and honest in your actions in this world.”
All the difficulties that Imam Hussain (AS) suffered from were due to worthwhile goals: revealing the truth, establishing justice, and eliminating oppressive regimes. Achieving these aims cost many lives and caused Imam Hussain (AS) and his family considerable hardship. When he was leading his family and companions towards Karbala, he was perfectly aware that there was no way back. However, Imam (AS) never surrendered and was never disappointed.
In Karbala, the situation was so hard such that some of Imam’s (AS) companions decided to leave. They were sure that they wouldn’t leave the battlefield alive. That’s why they gave many reasons to go home; like their family being alone in their absence, owing money to others, etc. Hence, a part of the caravan left. The night before Ashura, Imam (AS) called his companions and described the extreme situation that they would face the next day. He (AS) said that they were free to leave, and they won’t be blamed for this. In other words, in spite of lacking enough soldiers, Imam (AS) did not oblige anyone to stay. He (AS) let them choose, and in such a case, they decided their own destiny.
Now that we have reviewed the significance of Imam Hussain’s (AS) movement, we realize that what happened in Karbala was not a simple battle. This event’s lessons of morality and humanity are not only limited to one place or a specific group of people but reach out to every human being, regardless of their religion, nationality, or time.
References:
- Ibn Shu'ba al-Harrani, “Tuhaf al-'uqul,” p.322
It takes courage to live in this world. Because if you are alive, then you need to take action. And for taking a decisive step, you need to be courageous. The courage to stand up for an oppressed person, the courage to stand up against discrimination, the courage to stop violence against animals, the courage to preserve the earth, or even the courage to listen to the news of genocide and wish to have the strength to do something for it.
But many of us do not take action. Or do not even care. We may be afraid or may wait for someone else to do something. Say a superman or someone beyond us.
Many philosophers from Plato and Aristotle to modern thinkers regard courage as one of the most vital human virtues. For Plato, courage is “what allows reason to rule, both in the individual and in society.” Aristotle also believes that courage is not just about taking risks but thinking wisely in the face of danger [1]. Taking risks is courageous, but knowing why you are risking is even more critical.
Islam, also, values the attribute of courage highly [i]. In Islam courage is the result of many other virtues. Even more, the reason behind your courageous deed is of more importance than having courage in itself. In other words, you are courageous if you are taking action for the right cause. That is, what you have found belief in after in-depth and rational investigation [ii], and do not forget to be moral along the way.
Imam Hussain (AS) Was Courageous in the true Sense of the Word Because He…
Imam Hussain (AS), saw the injustice that was imposed upon the society of his time and realized how what the rulers called Islam was far from the true teachings of Islam. Oppression, tyranny, unjust use of public property, etc. made life miserable for people.
So, instead of remaining silent and doing nothing, he decided to improve the society. He practiced courage in standing up against what was wrong, and in accepting the dangers of his decision.
Surrendering to and accepting the injustice and oppression, is considered a huge sin in Islam for someone who is capable of standing up against it and can improve the situation. That is one of the reasons why enjoining the right and forbidding the wrong (Amr bi-l-maʿruf and Nahy ʿani-l-munkar) are among the practical principles of Islam; to improve the society and bring awareness to people.
Imam Hussain (AS) was courageous and stood up against what was wrong. But he never gave up his human virtues for the sake of furthering his purpose. In other words, for Imam Hussain (AS), “the end does not justify the means.” While his enemy was impatient to start the war, he did his best to prevent it by negotiating and bringing awareness to them [1].
He was not afraid of fighting, yet, for him starting a war with the enemy was not the end. Instead, leading them to what is right, toward a life of honor and dignity rather than humiliation and oppression, was his ultimate purpose. Imam Hussain (AS), tried to show that being just is far more important than being courageous. If everyone is just, then no right would be taken away, and you do not need to be courageous to stand up against it [iii].
According to Imam Ali (AS), courage is dependent upon three virtues which complement each other. These are self-sacrifice, not bowing down to humiliation and oppression and not being after making a name for yourself [2]. In his movement, Imam Hussain (AS) exhibited all these virtues. He sacrificed his life and family, did not surrender to the injustice his enemies were imposing, and never cared about his fame but was entirely devoted to Allah’s cause [iv].
In Islam, the intention always comes before the action. Imam Hussain (AS) knew well why he was taking action. For him, nothing was more important than Allah’s satisfaction and reviving the true teachings and peaceful message of Islam in the corrupt society of his time [v].
He was courageous for the right cause. Neither was he after usurping the throne, nor manipulating people for his own sake. In that case, he would not be courageous anymore but selfish. As Charles Dickens admitted, “If Husain (as) had fought to quench his worldly desires…then I do not understand why his sister, wife, and children accompanied him. It stands to reason, therefore, that he sacrificed purely for Islam” [6].
Imam Hussain (AS) did take a risk in furthering his purpose, but he never acted unwisely and on his whim. When people sent thousands of letters from Kufa to Imam Hussain (AS), to ask for his help and declare their devotion to him, he did not accept their invitation immediately.
Instead, he first sent a representative to their city to validate their claim. Also, on the day of Ashura, despite his enemy's insistence on war, and while he was not afraid of fighting with them, he first tried to reason with them. You cannot be called courageous if you let go of your insight and wisdom and act recklessly [vi].
As said earlier, Imam Hussain (AS) was not willing to go to war with his enemy. While he was fully capable of fighting with them, and he courageously did it with only 72 people against thousands, he was never in favor of making war without any good reason. He was a courageous leader and guide, not a ruthless tyrant.
Thus, he first tried to guide his enemy toward the true teachings of Islam through speaking and reasoning, but when he saw their insistence on being ignorant, he was forced into a war.
It takes courage and spiritual strength to endure the pain of losing your beloved ones. Imam Hussain (AS) lost many of his family members and friends in the battle of Karbala, including his brother and two of his sons. However, while he felt a deep pain in his heart, he never lost his control and power of reason.
And he never regretted his action, nor doubted his cause. He was sure that what he did was for the sake of Allah’s satisfaction and his movement will forever inspire those who are seeking what is right.
Notes:
[i] Imam Ali (AS) said, “Generosity and courage are great attributes that Allah bestows upon whoever He loves most and has examined before”[7]
[ii] “In Islam, faith is nothing beyond human’s reason and understanding; in other words, the axioms of this religion are the fundamental principles that are rational by themselves and can be ascertained by people’s common sense. So stepping onto the stage of this faith depends on the submission that is gained through preliminary investigation of its axioms” [5].
[iii] Imam Ali (AS) said, “ Justice is better than courage. Since if every person is just toward other people, then they won’t need to be courageous” [9]
[iv] On the cause of his movement, Imam Hussain (AS) said,“O' God! Surely you know that whatever we did was not a competition to gain worldly positions and not for the worthless physical attractions of the world. But to show the signs of religious ways and to remove corruption from your lands, so that the oppressed feel secured and act according to your traditions and rules.” [3]
[v] Imam Hussain (AS) said, “My revolution aims to reform the society and revive the true teachings of Islam.” [4]
[vi] Imam Ali (AS) said, “ negligence and not having foresight, spoils the courage” [8].
References:
- al-Shaykh al-Mufid, al-Irshad, p.253.
- Ibn Shu'ba al-Harrani, Tuhaf al-'uqul, p.322.
- Ibid. p.239.
- Ibid. p.243.
- The Islamic Axioms
- HUssain (AS)
- Abd al-Wāhid b. Muḥammad al-Āmidī, Ghurar al-hikam wa durar al-kalim, p.375.
- Ali ibn Muhammad Laithi Vaseti, Oyun al-Hikmah va al-Mavaez, p. 182.
- Ibn Abi al-Hadid, The interpretation of Nahj al-Balaghah, vol 20, p.333.