When is Gheebah permitted?/ Fardh to Speak? 16/10/12
Fardh to speak?
Allah requires of us that we REFRAIN from speaking when that is the best thing to do or when our speaking will be haram or its harm will outweigh its benefits. But, He also requires us to SPEAK when that is what is called for and when our speaking is obligatory or when the benefits of speaking will outweigh any harm.
we’re not supposed to remain quiet where propagating the deen is concerned as there is a hadith which says to spread knowledge of the deen “even if you only know one ayah”.
“The master of the martyrs is Hamza ibn Abdul Mattalib, and a man who stands (in front of) an oppressive ruler and enjoins the good and forbids the evil and so is killed for it” The Prophet (SAW) continued to say : ‘By Allah you have to enjoin good (Maroof) and forbid evil (Munkar), and hold against the hand of the unjust ruler (Zalim), and force him on the truth strongly, or you have to limit him to the truth’.
By this evidence, which is the hadith commenting on the verse, Allah (SWT) has prohibited us from remaining silent against the evil (Munkar), and He commanded us to remove it. Allah (SWT) commanded the Muslims to enjoin Maroof and deny Munkar, and made it a duty upon them to do so. Allah (SWT) said;
‘Let it be from among you a group who call to the good, enjoin Maroof and deny Munkar’. Allah (SWT) also said: ‘You have been the best nation (Ummah) brought to the people, because you enjoin Maroof and deny Munkar’. [Musnad of Ahmad]
The ‘benefit’ of anything in Islam is seeking reward from Allah (swt). In fact there are times when an action doesn’t seem to have worldly reward.
faraid is more then our individual worship and individual relationship with Allah (swt) such as salah or fasting which directly affects no one other than ourselves. Islamic duties are more broad than that. There is also the obligation to implement Islam in all spheres of life so that we implement Islam in the wider context of our duties towards the wider society.
When is Gheebah permitted?
Islamic evidence is often used to stop people, especially women from seeking help and support, it is common to hear things such as “what is inside the family should stay inside the family”, however it may be permissible for a muslim to tell outsiders, such as friends according to their intentions.
1-Complaining, It is permissible for the one who has been wronged to complain to the ruler or judge and others who have the authority or ability to settle the score with the one who wronged him.
2-Seeking help to change evil and bring the sinner back to the right path, so he may say to the one who he hopes is able to do something: “So and so is doing such and such; tell him not to do it.”
3-Seeking advice or a fatwa, by saying to the mufti, “So and so/my father/my brother has wronged me by doing such and such, does he have the right to do that? How can I solve this problem and ward off his harm from me?”
4-Warning the Muslims of someone’s evil, such as highlighting the weakness of some reporters or witnesses or authors. That also includes seeing someone buying faulty goods, or someone keeping company with one who is a thief or adulterer, or giving a female relative of his to such a man in marriage, and the like. You should tell them about that by way of sincere advice, not with the aim of causing harm and spreading mischief.
5-If a person openly commits evil or follows bid’ah, such as drinking alcohol and seizing people’s wealth unlawfully, it is permissible to speak of what he is doing openly, but it is not permissible to speak against him any other way, unless it is for another reason.
6-For identification, if someone is known by a nickname such as the dim-sighted one, or the blind man or the one-eyed or the lame one, it is permissible to identify him as such, but it is haraam to mention that by way of belittling him, and if it is possible to identify him in some other way, that is better.
One of the scholars summed up in two lines of poetry the situations in which it is permissible to talk about a person in his absence, and said:
Criticizing is not gheebah in six (cases) – complaining, identifying, warning,
When the person is committing evil openly, when advice is sought, and when one is asking for help in removing an evil.