Belittling (GHIYBAT)

Ghiybat means to slander a Devotee or a (non-Muslim

resident named) zimmî by referencing (one of) their flaws in

request to denounce them. Ghiybat is harâm. It isn't ghiybat if the

audience doesn't have the foggiest idea about the individual defamed. If the individual who

has been defamed would be miserable on the off chance that he heard it, it is

belittling. At the point when an individual is discussed in his nonappearance, if the

comments made about his body, his family lineage, his moral

conduct, his work, his discourse, his confidence, his common life, his

garments, or his creatures, are in such a nature as to hurt him if he

heard them, they are ghiybat. Undercover defaming, really that well

which is finished through signs, signals or composing, is basically as evil as

plain verbal conniving. The most corrupt kind of ghiybat is, for

case, a strict or devout individual's truism, "Al-hamd-u-lillâh

(recognition and appreciation be to Allah), we dislike him," when a

Muslim's wrongdoings or issues are referenced despite his good faith. [A hâfiz is

an individual who has committed the whole Qur'ân al-kerîm to his

memory.] One more completely accursed sort of criticizing is to say,

for example, "Al-hamd-u-lillâh, Allah didn't make us bold

like him," in the midst of a discussion which some way or another worries a

certain individual. So is the situation with undecided conniving like, for

occasion, to say regarding an individual, "He is an excellent individual,

except if... ." The twelfth âyat of Sûra Hujurât implies: "... Nor

criticize each other behind their backs. ..." Ghiybat implies

defaming, which thus has been contrasted with eating a dead

individual's tissue. It is expressed in a hadîth-I-sherîf: "upon the arrival of

Judgment, an individual's prize book will be opened. He will say,

Goodness my Ruler! As I was on the planet I performed such and such

demonstrations of love however they are not kept in the page. He will be

replied as follows: They have been eradicated from your book and

moved to the books of individuals you criticized." Another

hadîth-I-sherîf peruses: "upon the arrival of Judgment, the book

containing an individual's decent deeds 'hasanât' will be opened. He

won't see there the adores he ever performed. They will tell him

that these are the prizes 'thawâbs' of the people who criticized

him." Abû Hurayra 'radiy-Allâhu ta'âlâ 'anh' related the

following occasion: We were sitting with Rasûlullah 'sall-Allâhu

ta'âlâ 'alaihi wa sal-lam'. One of us got up and left. Somebody

among us made a remarking comment on why he had left.

Immediately Rasûlullah 'sall-Allâhu ta'âlâ 'alaihi wa sal-lam' said,

"You have belittled your companion. You have eaten his tissue."

Âisha 'radiy-Allâhu 'anhâ' related the accompanying occasion: At some point,

within the sight of Rasûlullah 'sall-Allâhu 'alaihi wa sal-lam' I

discussed a specific lady, it was tall to say that she. The

favored Courier of Allah dissuaded: "Let out whatever is

in your mouth!" I spat out. A piece of meat emerged from my

mouth. Allâhu ta'âlâ has ability to show ascribes and

specificities as material items. Ghiybat means to make reference to a

Muslim sibling's or a non-Muslim resident's (zimmî's) issue in

their nonattendance and in a way which would make them feel

pity assuming that they heard it. Allâhu ta'âlâ sent the accompanying

disclosure to Mûsâ (Moses) 'alaihis-salâm' "The gossipper who

(apologizes and) makes tawba from that point will be the last individual to

enter Heaven, though the gossipper who doesn't (apologize and)

make tawba for it will be the earliest inhabitant of Misery." Ibrâhîm

Adham 'rahimahullâhu ta'âlâ', (a darling slave of Allâhu ta'âlâ,)

was welcome to a supper. During the feast a truant, who must

have been late for the gathering, was condemned despite his good faith

for his gradualness. Immediately Ibrâhîm Adham 'rahimahullâhu

ta'âlâ' said, "Ghiybat has been committed at this spot," and left

altogether. It is expressed in a hadîth-I-sherîf: "On the off chance that the individual condemned

(despite his good faith) has the issue credited to him, then, at that point,

ghiybat has been committed. In any case it is an instance of buhtân

(defame)." It is ghiybat to condemn an individual (in his nonattendance) for

his strict blames, for example, carelessness of (the mandatory five day to day

petitions to God called) namâz, utilization of wine, burglary, gossipy;

as well concerning common deformities like deafness and squinteyedness. Analysis for strict deficiencies is ghiybat assuming it is expected

for criticism, and not assuming it is expected to improve the

individual concerned. As per a portrayal, it isn't ghiybat,

either, assuming that the analysis radiates from (the critizer's) individual

leniency. Nor would it be ghiybat to say, for example, "There is a

cheat, (or an individual who disregards his everyday petitions, or a

socialist) in this town." For, for this situation, the allegation

could never have been coordinated to someone in particular.