Morality & Ethics (Akhlaq)

Avoiding Backbiting and Slander

Avoiding Backbiting and Slander in Islam

Introduction

Imagine a society where everyone speaks kindly about others, even when they’re not around. In Islam, this isn’t just an ideal – it’s a moral duty. Backbiting (ghibah) and slander (buhtan) are not just minor faults; they are major sins that poison relationships, shatter trust, and cause immense damage to both individuals and entire communities.

Backbiting is like an unseen cancer, silently spreading, corrupting hearts, and tearing people apart. It can ruin an innocent person’s reputation, often without their knowledge, leaving scars that are nearly impossible to erase. The worst part? It’s incredibly easy to do! With just a few careless words, a person’s entire honor can be destroyed. This is why Allah warns us against it so strongly. If He, the Most Wise, emphasizes its severity so much in the Qur’an, then think about it— it must be really, really bad.

Backbiting spreads like wildfire. It starts with a simple comment, then turns into whispers, then discussions, and before you know it, an entire community has turned against an innocent person. Unlike physical wounds, words cannot be taken back once they are spoken. The damage lingers, and sometimes, reputations are ruined forever.

Islam places immense importance on preserving the honor and dignity of every person. That’s why the Qur’an and the Prophet Muhammad (peace be upon him) strongly warn against speaking badly about others behind their backs. In this article, we’ll uncover why backbiting and slander are so destructive, how Islam defines them, the grave consequences they carry, and—most importantly—how we can protect ourselves and our communities from this deadly habit.

Let’s dive in and explore the truth behind this silent destroyer and how we can break free from its grip.

Definition and Analysis

What is Backbiting (Ghibah)? The Arabic word for backbiting is ghībāh (الغيبة). Linguistically, it comes from a root meaning “to be absent.” It refers to talking about someone in their absence in a way they would dislike. The Prophet Muhammad (ﷺ) defined backbiting very clearly:

“Do you know what backbiting is?” They said, “Allah and His Messenger know best.” He said, “It is to say something about your brother that he would dislike.” Someone asked, “But what if what I say is true?” He replied, “If what you say about him is true, you have backbitten him; if it is not true, then you have slandered him.”
(Sahih Muslim 2589)

In simple terms, backbiting means saying anything (true or not) about a person behind their back that they would not want said. Even if it’s true, it’s still harmful and forbidden if it’s something negative about them. Islam teaches that being honest doesn’t give a free pass to hurt someone’s feelings or reputation.

What is Slander (Buhtan)? The Arabic word buhtān (بهتان) means slander or calumny – making up lies about someone. It comes from a root meaning “to astonish” or “to shock,” because a slander is a shocking lie about a person. As the hadith above indicates, if a negative statement about someone is false, it is not only backbiting but an even worse sin: slander. Slander involves falsely accusing someone of things they didn’t do or qualities they don’t have. This can seriously damage a person’s honor and reputation unjustly.

Why Are They So Harmful? Islam considers a person’s honor and dignity as sacred as their life and property. Speaking ill of others corrodes brotherhood and sisterhood. It creates suspicion, hatred, and divisions in society. If I talk badly about a friend today, tomorrow trust between us is broken – and trust is the glue that holds communities together. Both ghibah and buhtan can wreck friendships, families, and entire communities by spreading negativity and mistrust. They also reflect a diseased heart in the speaker, because a good heart wouldn’t enjoy gossiping or lying about others.

Islamic scholars note that these sins of the tongue are major sins (kaba’ir) – meaning they are very serious in the sight of Allah. They require sincere repentance and, if possible, making amends. For backbiting, making amends could mean asking the person you spoke ill of to forgive you (if they know about it), or if telling them would cause more harm, praying for them and speaking well of them elsewhere to counteract the harm done. Slander, being a lie, is even more severe; it requires one to openly retract the false statement and seek forgiveness.

By understanding these definitions, we see that Islam sets a high standard of character: it’s not enough to avoid lying about someone – even telling an unpleasant truth about them without a valid reason is forbidden. This standard aims to protect people’s dignity and foster love and trust among the community.

Quranic Guidance on Backbiting and Slander

The Qur’an directly addresses the evils of backbiting and slander, using powerful imagery and clear commands to drive the message home. Here are some key verses, presented with their translations, that guide Muslims on this topic:

“O believers! Avoid many suspicions, ˹for˺ indeed, some suspicions are sinful. And do not spy, nor backbite one another. Would any of you like to eat the flesh of your dead brother? You would despise that! And fear Allah. Surely Allah is the Accepter of Repentance, Most Merciful.”
(Quran 49:12)

In this verse, Allah paints a graphic picture: backbiting is likened to eating the flesh of your dead brother. Just as that thought would make us disgusted, we should feel disgusted at the idea of talking behind someone’s back. The verse starts by warning against unfounded suspicion and spying – often, backbiting starts when we assume bad things about others or pry into their privacy. Then it outright forbids backbiting (“nor backbite one another”). Finally, it reminds us to be mindful of Allah and repent if we’ve fallen into this sin, because Allah is Merciful to those who turn away from bad deeds.

“O you who believe! Let not some men ridicule others; perhaps they may be better than them. Nor let some women ridicule others; perhaps they may be better than them. Do not defame one another, nor call each other by offensive nicknames. How evil it is to act rebelliously after having faith! And whoever does not repent – it is they who are the wrongdoers.”
(Quran 49:11)

This verse, which comes right before the one above in Surah Al-Hujurat, sets the stage by banning mockery and insults. Making fun of people or calling them names easily leads to talking about them scornfully behind their backs. The Quran tells believers – both men and women – not to humiliate each other. It even hints that the person being mocked might be better in Allah’s eyes than the mocker. It then uses the phrase “do not defame one another,” which includes any kind of hurtful speech about others, whether in their presence or absence. In essence, believers are told to clean up their speech and treat others with respect, or else they are “wrongdoers” in need of repentance.

“Woe to every slanderer and backbiter.”
(Quran 104:1)

This is the opening of Surah Al-Humazah. In a few simple words, it delivers a stern warning: “Woe” (great misery or destruction) to every person who slanders and backbites. The Arabic terms humazah and lumazah used in this verse refer to people who insult others – humazah can imply slandering them behind their backs and lumazah implying insulting them to their face. The Qur’an curses such behavior, showing just how serious it is. The rest of that short surah goes on to describe that those who attack others’ honor (and are arrogant and greedy as well) will face punishment in the Hereafter. So, both open insult and behind-the-back insult are condemned.

“Allah does not like that evil should be mentioned openly, except by one who has been wronged. And Allah is Ever-Hearing, All-Knowing.”
(Quran 4:148)

This verse gives an important exception. Generally, Allah tells us not to speak evil aloud – meaning we shouldn’t spread someone’s faults or bad stories in public. However, if someone was truly wronged or oppressed, they have the right to speak out to seek justice. In other words, complaining about a genuine injustice to someone who can help (like a judge or a leader) is allowed – it’s not considered sinful backbiting. For example, if a person was cheated or hurt, they can describe what happened (even though it involves another’s bad action) to get help or warn others. Apart from such cases, we should not broadcast people’s wrongs. This verse teaches us the balance: Islam isn’t telling victims to suffer in silence – they can speak about the wrongdoing to the right authorities – but idle gossip or public shaming for no legitimate reason is disliked by Allah.

“When you received it with your tongues and said with your mouths that of which you had no knowledge, you thought it was insignificant, while with Allah it was tremendous.”
(Quran 24:15)

“Why, when you heard it, did you not say, ‘It is not for us to speak of this. Glory be to You, O Allah! This is a great slander’?”
(Quran 24:16)

These two verses from Surah An-Nur refer to a specific historical incident (which we will discuss later) where a rumor was spread about a noble person. The community engaged in gossip, passing the rumor around without evidence. Allah reproached the believers for this. In verse 24:15 above, Allah describes how people took the rumor lightly – “you thought it was insignificant” – but in reality it was extremely serious to Allah. This is a powerful reminder: sometimes we think chatting about someone’s scandal is “no big deal,” but God’s view is very different; it’s a huge sin if it’s untrue (and even if true, it’s ghibah).

Verse 24:16 teaches the proper reaction when hearing gossip or slander: Muslims should say “We shouldn’t be talking about this – this is a terrible slander!” Instead of indulging in it, we should defend the person’s honor or at least refuse to participate in spreading the tale. Allah is teaching believers to be honorable: don’t repeat unverified talk, and remember that accusing someone falsely is a “buhtān ʿaẓīm” – a great slander – not a trivial matter. These verses were revealed to correct the community and set a timeless lesson: do not spread or entertain rumors; speak up and say “this is wrong to mention” if such talk starts.

In summary, the Qur’an’s guidance on this topic is crystal clear: don’t gossip, don’t spy on each other, don’t bad-mouth people, and don’t spread rumors or slander. If we truly need to address someone’s wrong (like seeking justice or advice), we have narrow permission, but only in the right context and with sincere intention – not out of malice. Otherwise, we should guard our tongues. The Quranic verses above show that indulging in backbiting and slander is a grave sin that can earn Allah’s anger, whereas restraining our tongues and speaking well of each other earns His pleasure.

Prophetic Teachings (Hadith) on Backbiting and Slander

The Prophet Muhammad (peace and blessings be upon him) taught extensively about good character and the dangers of the tongue. Being the role model for Muslims, he not only spoke against backbiting and slander but also demonstrated how to avoid them in daily life. Below are some authentic hadiths (sayings of the Prophet) that directly relate to this topic, along with brief explanations:

The Prophet (ﷺ) said, “He who believes in Allah and the Last Day must either speak good or remain silent.”
(Sahih Muslim, also in Bukhari)

This wise, simple saying is a golden rule for controlling our tongue. If we truly have faith, we should only say what is good or beneficial, otherwise keep quiet. Idle talk that harms others has no place. This hadith covers all harmful speech, so it definitely includes backbiting and slander. In practice, before we speak, we should ask ourselves: “Is what I’m about to say good? Would I say it in front of the person?” If not, better not to say it at all. Silence is better than words that earn sin.

“A (true) Muslim is the one from whose tongue and hand other Muslims are safe. And a muhājir (true emigrant) is one who leaves what Allah has forbidden.”
(Sahih Bukhari & Muslim)

In this saying, the Prophet defines a “true Muslim” not just by rituals, but by how he treats others. Being Muslim isn’t just about prayer and fasting; it’s about ensuring people around you feel safe – safe from physical harm (hand) and safe from verbal harm (tongue). If I pray five times but then use my tongue to hurt people with gossip and lies, I’m missing the essence of faith. The hadith reminds us to guard our speech: no one should fear that we’ll bad-mouth or slander them if we are truly following Islam. The second part likens avoiding forbidden deeds (like backbiting) to making an emigration away from sin for the sake of Allah.

Narrated Aisha (may Allah be pleased with her): I said to the Prophet (ﷺ) about Safiyyah (another wife of the Prophet), “It is enough for you that she is such-and-such,” (meaning short). He replied, “You have said a word which, if mixed with the water of the sea, would pollute it!”
(Sunan Abi Dawud 4875)

This is a powerful incident. Aisha, the Prophet’s wife, made a slight comment about Safiyyah’s short stature behind her back. Although it might seem like a small remark, the Prophet Muhammad (ﷺ) immediately reprimanded Aisha. He told her that the word she spoke was so foul that if it were a color/dye and you dropped it in the ocean, it would contaminate the entire sea. SubhanAllah! This shows how even a seemingly minor backbiting (just calling someone “short” mockingly in their absence) is extremely serious in Islam. The Prophet also said in this hadith: “I do not like to imitate or mock anyone, even if I were to get such-and-such (a reward for it).” This teaches us to be very careful with jokes or casual comments about others. What we think is a “small” insult can be huge in sin. The imagery of polluting the sea emphasizes how disgusting and damaging backbiting is in Allah’s sight.

Anas ibn Malik reported: The Messenger of Allah (ﷺ) said, “During the Mi’raj (Night Journey), I saw a group of people who were scratching their own faces and chests with nails of copper. I asked, ‘Who are these people, O Jibril?’ He replied, “These are the ones who ate the flesh of others (by backbiting) and tarnished their honor.”
(Reported in Abu Dawud)

The Prophet Muhammad (ﷺ) was taken on a miraculous night journey through the heavens (Al-Isra’ wal-Mi’raj). During this journey, he was shown examples of how certain sinners are punished in the hereafter. In this hadith, he describes seeing people with copper nails scratching their faces and chests, tearing themselves apart – a horrifying image. These people, Jibril (Angel Gabriel) told him, are those who used to “eat the flesh of others” and attack people’s honor. “Eating flesh” is a direct reference to the Qur’anic analogy for backbiting (as in 49:12). So the punishment matches the crime: since they figuratively “devoured” others’ reputations on earth, they themselves are literally clawing at their own faces and bodies in regret and anguish. This hadith is a stern warning: backbiting might feel easy and even fun in this world, but it leads to shame and severe punishment in the next life. It’s meant to make us visualize just how ugly this sin is.

The Prophet (ﷺ) once passed by two graves and said, “They are being punished, but not for something hard to avoid. One of them used to carry tales (gossip), and the other didn’t take care to avoid impurities when urinating.”
(Sahih Bukhari)

In this narration, the Prophet was given knowledge that two deceased individuals were facing torment in their graves. One was due to not observing cleanliness (a different issue), but the other was being punished for gossiping and spreading tales (namīmah). Namimah – tale-bearing – is a close cousin of backbiting. It means to take information from one person to another to create mischief, like “stirring the pot” or inciting conflict (e.g., “Do you know what so-and-so said about you?”). This behavior often involves backbiting as well. The key lesson: sometimes people don’t realize how serious these “small” tongue sins are. The Prophet said “not something hard to avoid,” meaning it’s actually easy to abstain from gossip – if only we care enough to control our tongue. Yet, because these individuals took it lightly, they faced consequences in barzakh (the grave). The Prophet even placed a fresh palm branch on the graves, saying it might lessen their punishment as it withers (an act of compassion). The point for us is clear: gossip and backbiting are sins that can bring about punishment in the grave and beyond. They are not “harmless chit-chat” – they are significant in Allah’s eyes.

The Messenger of Allah (ﷺ) said, “Whoever covers (hides) the faults of a Muslim, Allah will cover his faults on the Day of Resurrection.”
(Sahih Muslim 2699)

This hadith teaches the flip side – instead of exposing people’s faults behind their back (which is what ghibah does), a believer should cover them. If we find out someone made a mistake or has a flaw, we shouldn’t broadcast it to others. Out of mercy and solidarity, we keep it private and perhaps advise the person directly to help them. The reward for this is huge: Allah will conceal our faults on Judgment Day. All of us have sins and mistakes we’d hate others to know and we fear Allah’s judgment for – imagine Allah Himself shielding us from embarrassment or punishment because we used to shield others in this world. It’s a beautiful incentive to avoid backbiting (which is essentially exposing and talking about someone’s flaws) and instead practice discretion and forgiveness. The Prophet (ﷺ) repeatedly emphasized such values of brotherhood: he said all Muslims are like one body – we don’t harm one part without harming the whole. Backbiting harms our brothers/sisters, whereas covering their faults heals and protects the whole community.

These hadiths collectively give us a comprehensive understanding: The Prophet Muhammad (peace be upon him) not only prohibited these sins explicitly but also nurtured a community ethos of kind speech, mutual protection of honor, and mindfulness of consequences. He would correct even his dearest companions if they slipped (as with Aisha), showing no one is above the rule. He used vivid examples and warnings (like the Mi’raj vision) to jolt people into realizing the severity. Importantly, he also taught by example – his own noble character was free from gossip and insult. He encouraged positivity: speak good or stay quiet.

For us today, these teachings are gold. They train us to think before we speak. If ever we feel tempted in a conversation to criticize someone who’s not present, we should remember the Prophet’s words and bite our tongue. We should remember that even if our comment is true, it could be as foul as polluting an ocean, or as painful as those copper nails. And we should much rather be among those whom Allah rewards for concealing others’ mistakes than those punished for exposing and exaggerating them.

Historical Context: Lessons from Early Islamic History

To truly appreciate the emphasis Islam places on avoiding backbiting and slander, it helps to look at events in early Islamic history where these issues came into play. The lives of the Prophet Muhammad (ﷺ) and his companions provide real examples of the harm caused by slander and the importance of speaking honorably.

The Incident of Slander against Aisha (Hadīth al-Ifk): One of the most famous events is what Muslims refer to as al-Ifk (the Lie). During the Prophet’s life, his beloved wife Aisha (may Allah be pleased with her) was once accidentally left behind briefly when the Muslim caravan moved camp. She was later escorted back to the city by a male companion who found her. Unfortunately, some hypocrites in Medina (people who pretended to be Muslim but harbored ill will) seized this chance to spread a malicious rumor that Aisha had behaved improperly. This was a horrendous slander (buhtān ʿaẓīm) against the Mother of the Believers, totally false and deeply hurtful.

For a short time, the community was in turmoil because of this accusation. Some innocent Muslims, not knowing the truth, got caught up in talking about it. Aisha herself fell ill from sadness when she heard people were saying such things. This period was a great test. How would the Muslim community handle a false accusation? Soon, Allah revealed verses in the Qur’an (Surah An-Nur 24:11-20) declaring Aisha’s innocence and scolding those who spread or even listened to the rumor. We quoted a couple of those verses earlier (24:15-16). Allah said it was a grave slander and that believers should have thought good of each other and not repeated anything without proof.

This incident left a lasting lesson: it showed in real life just how destructive slander can be. An honorable woman’s reputation was almost tarnished, the Prophet (ﷺ) and his family were caused great distress, and social unity was shaken – all due to baseless talk. After this, the Muslims became much more vigilant about verifying news and nipping rumors in the bud. It’s a lesson for all time: don’t believe everything you hear, and certainly don’t repeat it. If such a thing could happen to someone as pious as Aisha, it could happen to anyone. Thus, Islamic history itself, through this event, underscores the command to avoid backbiting and slander.

The Story of Maʿiz and the Dead Donkey: In another incident, a companion named Maʿiz ibn Malik had committed a serious sin (adultery) and, feeling extremely repentant, he insisted on confessing to the Prophet and accepting the legal punishment. After the punishment was carried out, two men among the companions started talking ill about Maʿiz. They essentially said, “Look at him, he messed up and got himself killed like a dog.” They were basically backbiting a man who had just purified himself through repentance (and was not there to defend himself). The Prophet (ﷺ) overheard this. He didn’t respond immediately, but after a while, he and those men passed by a dead donkey’s carcass on the road. The Prophet (peace be upon him) stopped and told the two men: “Go ahead, eat from this dead donkey.” They were shocked and said, “O Messenger of Allah, who would eat that?” The Prophet then said (paraphrasing), “What you two just did – backbiting your brother – is worse than eating this carrion. By Allah, he is now swimming in the rivers of Paradise.” (as we saw in the hadith earlier in Al-Adab Al-Mufrad).

This historical anecdote is so instructive. First, it shows the Prophet’s wisdom in teaching: he gave those men a powerful visual example to make them (and others around) realize the gravity of their words. Just as nobody would eat a rotten carcass, nobody should consume someone’s honor by backbiting. Second, it revealed that Maʿiz, despite his past sin, had been forgiven by Allah (hence “rivers of paradise”), whereas the backbiters were in spiritual danger for attacking his honor after his death. Interestingly, this story also warns not to speak ill even of the dead. In Islam, the dead have “passed on” to what they earned, and it’s discouraged to speak badly of them. If they were good, we honor them; if they had faults, we leave it between them and Allah now. Backbiting a deceased person is still backbiting – and still a sin – as that hadith’s chapter title suggests (“Backbiting the Dead”).

General Manners of the Sahaba: The companions of the Prophet (the Sahaba) learned these lessons well. They became extremely cautious about speech. Historically, you find many statements of Sahaba and early Muslim scholars warning each other: “Don’t backbite!”. For example, Caliph Umar ibn al-Khattab once said, “Beware of mentioning people [in a bad way], for it’s an arrow that rarely misses the target.” They knew words could hurt more than weapons. It is narrated that some pious Muslims, when hearing someone backbite, would defend the absent person or at least walk away from such gatherings.

There’s also a notable story of Ka’b ibn Malik (a companion who missed a military expedition without excuse). When the Prophet asked about Ka’b, someone said, “Oh Messenger of Allah, he stayed behind because he is proud of his fine clothes and ease,” essentially disparaging him. But another companion, Mu’adh ibn Jabal, immediately spoke up: “What an evil thing to say! O Messenger of Allah, we know nothing but good about Ka’b.” (Later it turned out Ka’b sincerely regretted staying behind and was forgiven by Allah.) This shows the culture the Prophet instilled: if someone tries to backbite, counter it with something good about the person or shut it down.

Establishing Trust and Brotherhood: In Medina, the early Muslim community was built on brotherhood between individuals from different tribes and backgrounds. The Prophet (ﷺ) paired people as “brothers” and encouraged immense love and support. He said, “None of you truly believes until he loves for his brother what he loves for himself.” In such an environment, backbiting would be like a poison. Thus, there was strong social disapproval for gossip. People knew that indulging in slander was a trait of the hypocrites and enemies of the community, not true believers.

All these historical points illustrate how Islamic teachings on guarding the tongue were put into practice. Mistakes did happen (as humans are not perfect), but the Prophet corrected them swiftly, and the Quranic revelations guided them. Over time, Muslims developed a keen awareness: tongue sins can destroy individuals and societies. The early Islamic society, despite human flaws, became remarkably close-knit and respectful because of these values. And whenever they adhered to those principles – not spying, not suspecting without cause, not backbiting – the community thrived in unity and trust.

For us, these are more than stories – they’re guidance. We see reflections of the same problems today (rumors, scandal-mongering, etc.), and we can take inspiration from how the Prophet and his companions handled them with integrity and faith.

Scholarly Commentary (Classical and Modern Views)

Islamic scholars throughout history, as well as contemporary scholars, have given a lot of attention to the sins of backbiting (ghibah) and slander (buhtan). Their commentary helps further understand the seriousness of these acts and how to avoid them. Here, we’ll highlight a few widely recognized scholars’ perspectives:

Imam al-Nawawi (13th century): Imam Yahya al-Nawawi, a great Shafi’i scholar known for works like Riyadh as-Salihin and his commentary on Sahih Muslim, emphasized that ghibah is unequivocally prohibited by consensus (ijma’) of the scholars. He famously enumerated six specific exceptions where backbiting might be permitted Islamically (based on earlier scholars like Imam Al-Ghazali’s analysis):

  1. Complaining of Oppression: If someone is oppressed or wronged, they can complain to the ruler or a judge or someone who can help rectify it. In doing so they might have to mention the wrongdoer’s actions – that’s not considered sinful backbiting because it’s seeking justice. (This is rooted in the Quranic exception from 4:148, “except by one who has been wronged.”)

  2. Seeking Help to Change a Bad Situation: For example, if you want to advise a person who can influence a wrongdoer to stop his bad behavior, you might say, “X is doing such-and-such wrong; can you talk to him?” Here your intention is to improve someone’s behavior, not to smear their name.

  3. Asking a Fatwa or Advice: Sometimes you need to mention someone’s mistreatment of you to ask an Islamic ruling or advice. For instance, “My father does X to me, is that okay?” or “My spouse is doing Y, what should I do?” In such cases, naming the person is allowed for clarity, but scholars advise not to use names if possible (“someone did X to me...”) to be more cautious.

  4. Warning Others about a Potential Harm: This includes situations like warning a person about a dishonest business partner, or warning a father about a suitor for his daughter who has bad habits. Also, identifying someone’s flaws when necessary – for example, warning a student that a certain teacher has deviated views, or alerting a community about a thief in the neighborhood. Importantly, the intention here must be sincere advice (nasīhah) to protect someone from harm, not malice. In hadith science, scholars would list narrators’ faults (jarh) to warn if they were unreliable – they didn’t consider that sinful, as it was for the protection of prophetic teachings.

  5. If a Person Openly Sins or Innovates: When someone publicly flaunts a sin or an un-Islamic innovation, scholars said it is permissible to speak about that aspect of the person openly because they themselves made it public. For example, a man who openly drinks alcohol or runs a riba-based bank, etc. However, even in this case, it’s only that specific public sin that can be mentioned as a warning; one cannot go digging into other private matters. And it’s still better to speak with respect and sorrow for their state rather than gloating.

  6. For Identification: Sometimes you might need to describe someone with a nickname or feature they dislike, purely to identify them, not to insult. For instance, someone might be known as “al-Aʿmash” (the blear-eyed) or “the short one” or “the blind man” just because that’s how people recognize them. If the intention isn’t mockery but identification and there’s no other way, scholars allowed it. But if possible, it’s always better to use a positive or neutral identifier.

Imam Nawawi’s listing of these cases (which he mentions in his book Al-Adhkar and commentary on Muslim) shows that Islamic law is not unaware of real-life needs – but these exceptions are tightly controlled. Outside of them, backbiting remains a major sin. And even within these exceptions, a person’s intention must be sincere (for help or warning, not joy in someone’s faults). As a general rule, scholars say one should be very cautious even in allowed cases, and not overstep.

Imam Al-Ghazali (11th century): Abu Hamid al-Ghazali, a famous scholar and sage, wrote extensively about ethics in his magnum opus Ihya’ ʿUlum al-Din (Revival of the Religious Sciences). He devoted a whole section to the “Disasters of the Tongue.” Ghazali explains psychological motives of why people backbite: sometimes out of anger (to retaliate by ruining someone’s name), or to fit in with friends who are gossiping, or out of envy, or trying to elevate oneself by putting someone else down. He calls these motives diseases of the heart. Ghazali advises curing backbiting by remembering one’s own faults instead of others’, and reminding oneself of the severe punishment for it. He also beautifully said something to the effect: “If you wouldn’t carry someone’s corpse on your back, why carry their sins on your back by backbiting and taking their bad deeds?” – referencing the teaching that the backbiter will have to “carry” the burden of either giving the victim their good deeds or taking the victim’s sins on Judgment Day.

Ghazali and others also mention that backbiting can occur not just by tongue, but even by writing, gestures, or implication. For example, making a face or mocking gesture when someone’s name is mentioned, or saying, “Oh I feel so sorry for so-and-so, he always means well…” in a sarcastic tone – these can all constitute backbiting. The scholars have been very detailed, essentially saying: any communication that conveys a derogatory or harmful message about someone who’s not present is ghibah. They wanted Muslims to be careful in all forms of communication.

Ibn Taymiyyah (14th century): Shaykh al-Islam Ibn Taymiyyah, another prominent scholar, reaffirmed that backbiting is forbidden and a major sin. He was once asked about the expiation for backbiting (how to make amends if you’ve done it). He explained that one must repent to Allah and also rectify the harm to the person. If the person knows you backbit them, you should seek their forgiveness. If they don’t know (and telling them would cause pain or problems), then it’s better not to tell them (to avoid making matters worse), but instead pray for them, speak well of them to counteract what you said, and ask Allah to forgive them. He quoted Hasan al-Basri: “The expiation of backbiting is that you pray for forgiveness for the person you backbit whenever you remember it.” This gives a practical way to at least undo some damage – by making du’a for the person, you turn a sin into an act of goodwill. However, Ibn Taymiyyah also noted that if the backbiting caused actual damage to the person’s reputation in public, then part of repentance might include clarifying to those who heard you that what you did was wrong or what you said was unjust (essentially restoring the person’s honor publicly).

Contemporary Scholars: Modern scholars continue to echo these teachings, often applying them to new contexts like media and the internet. For example, scholars warn that things like tabloid journalism, gossip columns, and social media rumors are all modern manifestations of backbiting and slander. A well-known contemporary scholar, Mufti Menk, has spoken in simple terms: “Backbiting is when you have a problem with someone but you discuss it with everybody except that person.” He, like many imams, urges people to cut such talk out of their lives and gatherings. Dr. Yasir Qadhi, another contemporary teacher, notes that with social media, a single post can be backbiting that reaches thousands – multiplying the sin – so we must be extremely careful and responsible online.

Scholars today also address questions like: “Is it backbiting if it’s about a public figure?” or “What about reviewing products or services critically?” They generally advise caution: even if someone is famous, they still have honor, so avoid personal attacks and stick to facts or constructive criticism. If a person’s public action is harmful (say a speaker spreading wrong teachings), scholars allow refuting the action with respect, but not attacking unrelated personal matters. Essentially, the principles remain the same.

Another area scholars clarify is backbiting non-Muslims. While the Quranic verses and many hadith talk about not backbiting “your brother” (which often means fellow Muslim), mainstream scholars say that unnecessary gossip and slander is morally wrong regarding any person, Muslim or not. The Prophet (ﷺ) disliked any obscene or malicious talk. All humans have honor. However, the sin is even worse when it’s against a fellow Muslim because it violates the additional bond of faith and brotherhood.

Consensus: Across the board, classical and modern scholarship agree that ghibah and buhtan are haram (forbidden) and major sins. They list it among the kabā’ir (great sins) that require repentance. Imams like Ibn Hajar al-Haytami wrote books on major sins and included backbiting near the top. The scholarly discussions help clarify nuances (like the exceptions, or what constitutes backbiting), but never to water it down – only to ensure Muslims know exactly how to follow the rule properly. Many scholars would remind people that engaging in backbiting wastes one’s own good deeds. On the Day of Judgment, the victims of our backbiting may take our good deeds as compensation. If we run out of good deeds, their sins might be dumped on us. This is based on a hadith about the “bankrupt person” who comes on Judgment with prayers and fasting but ends up with no rewards because he had hurt others.

In summary, scholarly commentary reinforces and explains Prophetic teachings: Guard your tongue, think the best of others, and if you slip, repent and make it right. Islam’s scholars see avoiding backbiting as a key part of tazkiyat an-nafs (purification of the soul) and building a healthy society. They’ve provided us guidelines for tough situations, but they all encourage believers to aspire to a higher ethical standard: speak about others only in a manner you’d love to be spoken about.

Comparative Analysis: Views of the Four Schools

When it comes to backbiting and slander, the four major schools of Islamic law (Hanafi, Maliki, Shafi’i, Hanbali) are in overwhelming agreement about the fundamentals. All consider these behaviors to be major sins and unequivocally forbidden. Unlike some complex fiqh issues, there’s no real disagreement that ghibah and buhtan are haram, based on clear Quranic verses and hadith. However, scholars in these schools might discuss slight differences in emphasis or detail. Here’s a brief overview:

In terms of major differences, there really aren’t contradictory opinions. It’s more about emphasis. Some scholars from one school might cite a certain hadith or incident to illustrate the rule, while another school’s scholar cites a different one, but the rule is the same. All four schools list backbiting as unlawful in their compilations of sin.

If anything, the difference is more between stricter scholars and the general public’s practice, rather than between schools. For instance, some very pious scholars took an extremely cautious stance: they would not even speak of someone’s negative qualities even if that person was known for evil, except in the most necessary cases – they always tried to find a way to use gentle allusions or change the subject. Others would be a bit more frank if someone was clearly harming the community (like openly warning “Don’t deal with so-and-so, he cheats”). These are differences in approach or personality, not really school teachings. All agree one should have sincere intention and avoid injustice.

One practical area of difference might be in legal settings: If in an Islamic court a witness testifies about someone’s wrongdoing (which is basically speaking about them), all schools accept that as necessary, but they have protocols on ensuring testimonies don’t stray into unnecessary character attacks. The judge might stop a witness from irrelevant criticism, etc. That’s more of a judicial procedure than a fiqh disagreement.

In summary, the Hanafi, Maliki, Shafi’i, and Hanbali schools are united in saying that backbiting and slander are forbidden and destructive. There might be minor discussions on implementation (like whether you must inform the person you backbit when repenting – a matter of debate as noted above). But on the core issue – that a Muslim must guard their tongue and not speak ill of others behind their back – there is no divergence. This consensus itself tells us how emphatically established this ethic is in Islam.

No matter which school a Muslim follows, the path is the same: we must eliminate ghibah and buhtan from our lives except in the unusual cases where speaking about someone’s fault is islamically justified (which are rare and should be approached with caution and knowledge). All schools also emphasize the spiritual side: beyond legal rulings, they encourage purification of the heart so that a person doesn’t even desire to backbite. Achieving that is a sign of true taqwa (God-consciousness). So, any Muslim community, whether following Hanafi rulings or Shafi’i, etc., should ideally be a community where gossip is discouraged and nipped in the bud, and where people feel their honor is safe with their fellow Muslims.

Why Islam’s Stance is Superior (Theological and Logical Perspective)

Every ethical system or religion teaches some form of “don’t lie” or “don’t hurt others,” but Islam’s comprehensive approach to backbiting and slander stands out as particularly profound and beneficial. Here’s why the Islamic view on this issue can be seen as the best compared to other ideologies or societal attitudes:

In contrast to some modern attitudes that treat gossip as a mild entertainment (“celebrity gossip” magazines, reality TV built on drama), Islam unequivocally condemns it. It might seem strict to some, but look at the results: a healthy, trusting community vs. a toxic, drama-filled one. Islam prioritizes human dignity and social cohesion so highly that it forbids even what many consider “normal.” Over time, one realizes this isn’t to restrict freedom, but to elevate character and relationships to a more loving, sincere place.

From a philosophical view, the Islamic approach ensures that freedom of speech is balanced with responsibility and compassion. Pure libertarian free speech might allow all kinds of hurtful rhetoric; pure authoritarianism might censor even fair criticism. Islam strikes a balance: meaningful necessary speech is allowed (including speaking truth to power and warning against harm – those exceptions), but destructive speech is banned.

Thus, Islam’s stance is superior in that it is morally consistent, socially constructive, and spiritually enriching. It tackles the root causes of social ills, not just the symptoms. It’s part of why many consider Islam not just a religion, but a complete way of life – it even governs how we talk about each other for the betterment of all.

Miracles and Notable Incidents Related to This Topic

While avoiding backbiting and slander is largely a moral teaching, there are a few noteworthy miraculous or extraordinary events in Islamic tradition that underline its importance:

In general, Islam is not a faith of random miracles for everything; it guides through revelation and reason. So while there aren’t a ton of “miracles” tied to every sin, the ones above underscore the gravity of slander/backbiting. The protection of the innocent through divine means (as with Aisha and Maryam) shows how valued honor is to Allah. And the glimpses of the unseen (the Mi’raj punishments) show that Allah has prepared real consequences for violators of this moral code.

Another miraculous aspect is simply the transformation that occurred in society: pre-Islamic Arabs had plenty of feuds sparked by poetry that often insulted other tribes (an early form of public slander). The way Islam reformed these same people into individuals who fear calling someone “short” behind their back is almost miraculous socially. Only a powerful, divine message could shift norms so deeply that even today, you’ll find many practicing Muslims who, out of faith, will abruptly stop a conversation and say “brother, let’s not backbite.” That internal policing out of love of God is something of a moral miracle Islam achieved in the hearts of millions.

In summary, while avoiding backbiting doesn’t usually involve splitting the sea or raising the dead, the Islamic tradition does include miraculous narratives that highlight its importance: from Quranic revelations and prophetical visions to stories of saintly people. These serve to strengthen a Muslim’s resolve – it’s not just ethical, it’s something Allah Himself takes action on in extraordinary ways.

Practical Application: How Muslims Today Can Avoid Backbiting and Slander

Knowing the rules and warnings is one thing – putting them into practice in daily life is another challenge. In our modern world, opportunities to backbite have perhaps multiplied (with television, social media, etc.), but so have opportunities to consciously avoid it and replace it with better habits. Here are practical strategies and examples for avoiding backbiting and slander today:

  1. Develop Empathy and Remember the Golden Rule: Always pause and ask, “Would I like someone to say this about me?” The Prophet (ﷺ) taught us to love for our brother what we love for ourselves. Practically, if I wouldn’t want my coworker discussing my poor work habit when I’m not there, then I shouldn’t do the same to him. By humanizing the person you’re tempted to talk about, you check your tongue. Maybe your friend has an annoying trait – but imagine if she knew you gossiped about it; she’d be hurt. Keeping that empathy in mind often cools the urge to vent about them to someone else.

  2. Set a Personal Policy: You can make it a personal rule that you simply do not talk about people who aren’t present unless it’s positive. This might require practice. For example, if friends start dissecting a classmate’s weird behavior, you could gently steer away: “Ah, I feel bad talking about him when he’s not here. Let’s change topic.” It might feel a bit awkward at first, but often people respect it, and it sets a tone. Some might even say, “You’re right, let’s not gossip.” If they insist, at least you remove yourself from it politely. Over time, people will know you as someone who doesn’t enjoy gossip, and they’ll be less likely to bring it up around you.

  3. Excuse Yourself or Change the Subject: In a situation where backbiting starts, you have a few options. The ideal is to speak up and kindly discourage it. You could say, “Guys, I don’t feel right talking about her like this, let’s talk about something else.” If that’s hard (especially if elders or your boss are gossiping), then at least don’t contribute. You could subtly change the subject: “Oh that reminds me, did you hear about [some neutral or positive news]?” If nothing else, physically remove yourself — go get a glass of water or something — to not be an active listener. Allah knows your intention that you’re trying to distance from it.

  4. Remember Allah’s Constant Presence: One effective spiritual technique is dhikr (remembrance of God). If our hearts are aware “Allah is hearing me right now,” we are far less likely to say something wrong. Before you speak, think: “This conversation is being recorded by the angels.” If it were played back to the person I’m speaking about, or played on Judgment Day in front of Allah, would I be okay with it? Keeping that consciousness (“taqwa”) is like an internal alarm system. Some people even put a little sticky note or reminder on their desk about avoiding ghibah, so that when they’re on the phone or chatting, their eye falls on it and keeps them in check.

  5. Use Words to Defend, Not Offend: If someone is being spoken ill of, try to say something good about them. For example, if a group is bashing a coworker’s performance, you could inject, “He actually helped me a lot last week on a project.” Or if they say, “She’s so full of herself,” you might gently counter, “I think she’s just shy, not arrogant – sometimes people misread her.” By offering a positive perspective, you not only stop the backbiting, you gain reward for defending a fellow Muslim. The Prophet (ﷺ) said whoever defends his brother’s honor in his absence, Allah will defend his face from the Fire on Judgment Day. Real-life example: In a WhatsApp group chat, if others start making fun of a friend who isn’t currently active, you can drop in a message praising that friend (“Actually, to be fair, she’s done X and that’s pretty cool.”). It often changes the tone or at least ends that thread.

  6. Think of Consequences: Remind yourself of those hadith: “eating dead flesh,” “scratching with copper nails,” and imagine the person you backbite taking your good deeds. This is almost like aversion therapy. If you’re about to indulge in a juicy piece of gossip, picture that person standing next to you on Qiyamah while you hand over your hard-earned prayers to them. Suddenly, it’s not worth it! Some Muslims have a habit of immediately making istighfar (saying “Astaghfirullah”, I seek forgiveness) even if they accidentally say something borderline about someone. This habit keeps one humble and conscious that “oops, I shouldn’t have said that; Ya Allah forgive me.” Over time, that self-correction reduces occurrences.

  7. Fill Conversations with Beneficial Talk: One way to crowd out bad talk is to fill your gatherings with good talk. For instance, when friends meet, instead of talking about people, steer the conversation to ideas, events, self-improvement, planning good things together, or just halal fun topics (hobbies, etc.). If you bond over beneficial subjects, there’s less room for gossip. A famous saying (not a hadith, but wisdom): “Great minds discuss ideas, average minds discuss events, small minds discuss people.” Try to be of the first category. In an office scenario, deliberately bring up work-related brainstorming or general positive news (“Did you guys see the new café that opened next door?”) to keep idle chatter from turning into character chatter.

  8. Social Media Discipline: In the age of Facebook, Twitter, Instagram, etc., backbiting has taken on new forms — subtweeting about someone, vague-posting (“Some people are soooo inconsiderate… they know who they are!”), or sharing gossip in group chats. Treat online interactions by the same rules as face-to-face. Before posting or commenting, double-check: Am I saying something about a person that I wouldn’t tag them in directly? If yes, then it’s likely ghibah. Also, avoid consuming gossip online. Celebrity gossip websites, trash-talking in comment sections – these can desensitize us. Unfollow or mute accounts that consistently engage in backbiting or outrage. Curate a feed that’s positive and beneficial. For example, if friends start ranting about a mutual acquaintance in a WhatsApp group, you can gently message them separately suggesting to drop it, or just not reply and later change topic. If you’re part of forums or groups, be the voice that says, “Let’s not name-call, perhaps we don’t know their full story.” It can influence others.

  9. Choose Friends Wisely: The company you keep has a huge influence. If you hang around people whose favorite pastime is slandering others, chances are you’ll either join or at least constantly hear it. Try to befriend those who are God-fearing and respectful in speech. Good friends will actually stop you if you start to backbite, helping you as well. It might mean distancing slightly from certain social circles that thrive on drama. This can be hard, but you can do it gradually. Sometimes just reducing time with a gossip group and increasing time with a more positive group shifts your habit baseline. As the Prophet (ﷺ) said, a good friend is like a perfume seller (you either get nice scent or at least you don’t get stinky), and a bad friend is like a blacksmith’s furnace (if you stand near, you might get burned or at least your clothes get smoky). So, being around “perfume seller” friends who themselves avoid backbiting means your environment supports your values.

  10. Regular Self-Reflection: Take stock of your day each night. “Did I say anything about someone that I shouldn’t have?” If yes, resolve to fix it. Maybe you need to apologize to someone you talked to (“Sorry, I shouldn’t have brought up so-and-so, let’s forget that”) — this can be humbling but it solidifies your sincerity. At minimum, make du’a for the person you spoke ill of: “O Allah, forgive me and forgive him/her, and bless them.” This not only is expiation as scholars said, but it also softens your heart toward that person, replacing ill feelings with goodwill. Over time, you won’t feel like harming them by words. Journaling can help too: note triggers, like “I tend to gossip when I’m with X friend or when I feel jealous about Y.” Identifying triggers can help you avoid or manage them (maybe when with X friend, steer convo to something specific to avoid idle talk, or work on the jealousy issue through gratitude so it doesn’t spill as gossip).

  11. Family Strategies: At home, encourage a culture of not talking negatively about relatives or others. If a family member starts it, gently remind: “Let’s not backbite, we wouldn’t like if they said this about us.” Maybe introduce a fun jar system: some families have a “swear jar” where any time someone says a bad word they put a dollar in. You could have a “backbiting jar” — any time someone catches another family member backbiting, the person has to put a small charity amount in it. Then donate the contents regularly. It turns it into a light accountability exercise and also a means to do charity (though the goal is to have to pay as little as possible by improving!). This can especially teach kids to be mindful.

  12. Educate and Remind Each Other: Sometimes, people genuinely don’t realize something is backbiting. They might say “Oh but it’s true!” thinking only false rumors are haram. Gently share knowledge. Perhaps share a short hadith in a group chat about ghibah. Or if a friend confides, “I feel bad I always gossip,” support them with the Islamic perspective and maybe agree to mutually remind each other. There are also many good lectures and articles by Muslim speakers on guarding the tongue; listening to those occasionally can keep one motivated.

Real-life Example Scenario: Suppose you are at a dinner with friends. One friend, Ahmed, steps away. In his absence, someone says, “Ahmed can be so clueless, did you see how he...” Now, you have a choice. In light of all we discussed, you might respond: Option A: “Come on guys, let’s not talk about Ahmed when he’s not here to join. If you have an issue with him, better tell him later kindly.” and then immediately say, “By the way, did you hear about that new project he’s working on? It sounded interesting.” This stops the negative and flips to positive. Maybe others join, “Yeah, Ahmed is talented at coding (or whatever).” Option B: If you feel shy to confront, you could shrug and say something neutral or kind like “I think he means well” and then pose a new question to the group, effectively redirecting. If the group persists in gossip, you may literally stand up, “Excuse me, I need to wash my hands,” and by the time you return hopefully the topic changed.

Another example: In a work meeting, colleagues begin criticizing a teammate who’s absent: “She never meets her deadlines...” You can intervene professionally: “If she’s struggling, maybe we should address it with her directly or see how to help rather than vent here. Perhaps she has some difficulties we don’t know. Let’s table this for when she’s present to speak for herself.” This not only avoids backbiting but shows leadership and fairness, which can earn respect.

What if someone insists, “But this is true!” – You can answer exactly as the Prophet did, “That’s what ghibah is. If it’s false, it’s an even worse sin (slander). True or not, we shouldn’t say it behind their back.” Use the knowledge you have to educate calmly.

It’s also important to highlight forgiving and letting go. Often we backbite because we hold grudges. Islam teaches forgiveness. If a friend annoyed you, either gently address it to them or forgive and let it drop – don’t stew on it and complain to everyone else. That only increases your anger, whereas forgiving and not spreading it brings you inner peace and reward from Allah.

By implementing these strategies, Muslims (indeed anyone) can drastically reduce backbiting in their lives. It’s about building new habits. Initially, it might feel like you’re biting your tongue a lot – but eventually a cleaner tongue leads to a cleaner heart. People around you will notice that you’re trustworthy (since they see you don’t talk about others, they’ll trust you not to talk about them). That reputation is priceless.

Also, when you avoid backbiting, encourage positive conversation: praise others behind their backs. If you really want to talk about someone not present, say something good. E.g., “My friend Fatimah isn’t here, but I have to say she is one of the most generous people I know.” This is actually rewardable – it’s called dhikr al-mahasin (mentioning good qualities). It spreads love. If it gets back to Fatimah that you praised her, it increases affection and motivates her to keep being good. It’s the opposite effect of backbiting. So we can replace a bad habit with a good one.

In conclusion on practical steps: It takes consciousness, a bit of courage to redirect discussions, and consistent self-reminders. But the payoff is huge: a tongue that remains clean, a heart that stays unburdened, and relationships built on trust and respect. With dua and effort, anyone can improve in this area – many have, and they often say they feel much more at peace and less negative when they cut out gossip. It’s a liberating feeling not to engage in that. And ultimately, it’s part of the worship of Allah – we do it seeking His pleasure, and He will reward us in this life (with better friendships and peace of mind) and in the hereafter (with protection and forgiveness).

Conclusion

Avoiding backbiting and slander is not just an old-fashioned rule or a “nice to have” – in Islam, it’s an essential part of being a good Muslim and a decent human being. Throughout this article, we saw why Islam puts such heavy emphasis on guarding our tongues: words have power. They can heal or they can deeply wound. Islam wants our words to be tools of goodness, not weapons of harm.

When we refrain from gossip and speaking ill of others, several beautiful things happen. On a personal level, our hearts stay healthier. We don’t cultivate malice, jealousy, and arrogance by constantly criticizing others. Instead, we develop empathy, humility, and self-accountability. We spend more time fixing our own faults than pointing out other people’s faults. This leads to personal growth and a closer relationship with Allah, because we’re following His commands and respecting His creation.

On a family and community level, the benefits are even more tangible. Trust flourishes. How comforting is it to know that your friends will defend your honor in your absence, not tear it down? In such an environment, unity and love increase. Misunderstandings and conflicts decrease. People feel safe to be themselves without fear of ridicule. When problems do exist, they’re addressed directly and resolved, rather than becoming fodder for rumor mills. Essentially, by avoiding backbiting and slander, we create a culture of honesty, respect, and compassion.

We also safeguard ourselves from many sins and regrets. How many times do friendships or family ties break because of “he said, she said” scenarios? By nipping backbiting in the bud, we prevent those scenarios from even starting. We don’t allow Satan that foothold to sow enmity between us via careless talk. Instead, we open the door for mutual understanding and forgiveness.

Moreover, living by these principles earns us Allah’s pleasure. The Quran and hadith promise forgiveness and great reward for those who protect others’ honor and their own tongues. When we meet Allah, we want to come with as few hurts caused to others as possible. Our tongues will be a big part of that reckoning. The person who was careful and kind in speech will find that their record is glowing, insha’Allah. They’ll have saved their good deeds for themselves and not given them away to victims of backbiting.

In our modern world, it might seem backbiting is everywhere and even celebrated in media. But that just means the Islamic stance is all the more urgently needed. By being Muslims who truly implement “speak good or stay silent,” we become beacons of light in our workplaces, schools, and families. Others will notice the difference – that we don’t participate in the usual office gossip or that we steer conversations to positivity. This can even become a subtle form of dawah (inviting others to Islam) through our character. People might ask, “Why don’t you ever gossip?” and that’s an opportunity to explain the beauty of our faith’s teachings.

Importantly, avoiding backbiting and slander isn’t just about not doing a negative – it leads us to actively do positives. We learn to address issues through proper channels (speaking directly to someone if we’re concerned, or keeping silent and forgiving if it’s minor). We also increase in dhikr (remembrance of Allah) as a replacement for idle talk. Many sages have said: “If you busy yourself with remembering God, you won’t have time to remember (badly) about people.” This brings barakah (blessing) into our time and gatherings.

In conclusion, implementing the teachings of Islam regarding backbiting and slander leads to personal purification, stronger relationships, and a more harmonious society. It aligns us with the example of our beloved Prophet Muhammad (ﷺ), who was ever-truthful, ever-kind, and never spoke just to demean others. As Muslims, we strive to emulate that lofty character. Yes, it takes discipline and mindfulness, but the reward is a tongue that speaks what is beloved to Allah and a heart free of hatred.

When we slip (and we all slip sometimes), Islam also shows us the way to make amends and improve. It’s a journey of becoming more conscious speakers and better friends to others. Ultimately, by avoiding backbiting and slander, we protect our own honor in front of Allah and we protect our brothers’ and sisters’ honor in this life. This mutual protection builds a brotherhood and sisterhood that is truly exemplary.

Imagine communities with no gossip: what a refreshing, peaceful atmosphere that would be! Islam gives us the tools to create that reality. The responsibility is on each of us to put it into practice. If we do, we not only beautify our own souls, but we also showcase the beauty of Islam’s morals to the world. As the Quran says, “You are the best nation raised for mankind: you enjoin what is right, forbid what is wrong, and believe in Allah.” Part of enjoining right and forbidding wrong is encouraging each other to avoid ghibah and buhtan.

Let’s strive to be among those whom the Prophet (ﷺ) described: those whose tongues are truthful and whose hearts are at peace, who meet others with a smile and depart with a clean record, and who on the Day of Judgment are not bankrupt but rather rich with good deeds unharmed by giving them away in compensation. That path is reachable if we take these teachings to heart.

In the end, by avoiding backbiting and slander we gain Allah’s love, the love of His creation, and love for one another. A community that practices this is like a solid wall – shaytan cannot easily break through our ranks. And personally, we attain a sweetness of faith. The Prophet (ﷺ) said one of the signs of truly tasting faith is when one hates to return to sin as much as one would hate to be thrown into fire. In time, we can develop such a distaste for backbiting that it becomes unthinkable for us – just as eating our brother’s flesh is unthinkable. That is a mark of a faithful heart.

May Allah help us guard our tongues and purify our hearts. May He make our words a source of healing and unity, not pain. And may we all meet Him with tongues that spoke only what was pleasing to Him. Ameen.

Recommended Books on the Topic ( Mainstream)

For those who want to explore further and gain more guidance on refining one’s speech and avoiding harmful talk, here are some highly-regarded books:

  1. “Backbiting and Its Adverse Effects” by Husayn al-‘Awayishah – A concise book (translated to English) dedicated to this exact topic. It explains the definitions, rulings, and includes many Quran verses and hadith with commentary about backbiting. It also offers practical advice to quit this habit. (International Islamic Publishing House, 2009)

  2. “Guarding the Tongue” (Golden Advice Series) – This is a collection of Qur’an and Hadith references compiled by Darussalam Publishers. It gathers the sayings of the Prophet and sayings of scholars specifically on controlling one’s speech, covering backbiting, slander, gossip, etc. It’s easy to read and great for quick reminders or even group study circles.

  3. “Riyadh as-Salihin” by Imam Nawawi – This famous classical compilation of hadith has entire chapters on the evils of the tongue. Chapter “The Prohibition of Backbiting” and “Keeping Secrets” etc., are extremely beneficial. Many editions have commentary. It’s not a single-topic book, but it’s a must-have for overall character building, and it covers our subject thoroughly through authentic hadiths.

  4. “The Major Sins” (Al-Kabā’ir) by Imam Al-Dhahabi – A classical book that lists the gravest sins in Islam, backbiting and slander among them. It describes each sin, its proofs from Qur’an and hadith, and often stories of warnings. It’s a bit hard-hitting (meant to instill fear of Allah regarding sins), but very useful to realize how serious backbiting is alongside other major sins. There are English translations available.

  5. “Purification of the Heart” by Imam al-Mawlud (commentary by Shaykh Hamza Yusuf) – This is about diseases of the heart generally (envy, arrogance, etc.), but it includes related issues like malicious gossip. It helps one understand the internal reasons we backbite (like envy or anger) and gives remedies. It’s a modern commentary on a classical poem, very accessible and practical for readers today.

  6. “Islamic Manners” by Shaykh Abdul Fattaah Abu Ghuddah – A great book on the etiquettes and proper manners a Muslim should uphold. While it covers many topics (from greeting to visiting people), it has sections about avoiding gossip, respecting privacy, and speaking kindly. It provides a nice context of why these manners matter and how they reflect in daily life situations.

  7. “Don’t Be Sad” by Dr. Aaidh al-Qarni – Although not specifically about backbiting, this popular book has chapters on self-improvement and avoiding negative habits. It touches on how harboring ill thoughts or talking about others can increase one’s anxiety and sadness, whereas forgiveness and minding one’s own faults leads to peace. It’s motivational and rooted in Islamic teachings.