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The Forty-ninth Greater Sin: Disrespect of the Tombs of Masoomeen (a.s.)

Respect of the tombs of the Messenger of Allah (s.a.w.s.) and the Holy Imams is Wajib in the view of all Muslims because every religious person considers their disrespect a greater sin. Many traditions speak of the respect necessary from the Tahzeeb of Shaykh Mufeed.

The Messenger of Allah (s.a.w.s.) addressed Amirul Momineen (a.s.) and said,

“O Ali! The Almighty Allah has made your grave and the graves of your progeny a section (piece of land) of Paradise. And gave it an exalted position. Allah has made the hearts of his pure-hearted and sincere servants to incline towards them. Those who bear all kinds of difficulties and insults for your sake. They shall habitate your shrines. They shall continue to visit them (do Ziarat) for the pleasure of Almighty Allah and for the love of His Messenger (s.a.w.s.).

O Ali! These very people will deserve my special intercession. On the day of Qiyamat they will arrive at my pool and shall be my neighbours. Those who carry out the construction of these tombs and come to visit them are like those who helped Hazrat Sulaiman (a.s.) in building the Baitul Maqdas. The reward of seven non-obligatory Hajjs is there for those who visit them. His sins will be washed off as if he has just emerged from the womb.

O Ali! Good news to you! And to your followers of such bounties that eyes have not yet seen nor ears heard them. They have not even entered human imagination so far. But there shall be some disgraceful people who would insult, persecute and criticise the visitors to your graves like the criticism of a wanton female. They shall be the most mischievous people of my Ummah who would not receive my intercession and they shall never be able to reach my pool.”

(Wafi)

For detailed traditions on the subject please refer to Wafi, Wasaelush Shia and Behaarul Anwaar Vol. 22.

Disrespect of the Tombs of Masoomeen (a.s.) is Kufr

The respect of the tombs of the Holy Prophet (s.a.w.s.) and the Pure Imams (a.s.) is wajib and a necessity of faith and their disrespect is a greater sin. In fact it is considered the greatest sin to the extent of Kufr and Shirk. If a tomb gets polluted and no disrespect is evident, on the basis of precaution, it is necessary to purify them.

According to jurists as in the case of mosques it is not permitted for Junub person, Haiz and Nifas ladies to stay in the holy Shrines. Some scholars even maintain that even passing through them is not permitted for polluted person, just as it is not allowed for Masjidul Haraam.

Prayer at the grave of Masoomeen (a.s.)

It is not permitted to prostrate on the grave of any Imam (a.s.) during any wajib or Mustahab prayer. But one can keep his right cheek on the grave. While praying near the grave we must keep it ahead of us and stand behind the head. Prayer is not allowed standing ahead of the grave because no one has the right to stand ahead of ones Imam. It is allowed to stand to the left or the right and to pray. That is we must not stand ahead or parallel to the grave).

(Wasaelush Shia)

It is related from Hazrat Hujjat Ibne Hasan (a.t.f.s.) that prayers are not allowed ahead of the grave of a masoom (a.s.), nor is it valid at the left or right of the grave because no one has the right to stand ahead or with the Imam. The writer of Wasaelush Shia has explained the hadith prohibiting prayers to the left and the right side by saying that it is makrooh. (detestable).

Some scholars maintain that disrespect is caused only when the follower stands ahead of his Imam. But it is not a disrespectful act if he stands to the left or the right. However it is better to act on precaution.

The Fiftieth Greater Sin: Disrespect to the soil of Imam Husain’s Grave (Turbah)

Soil which is in the vicinity of the grave of Imam Husain (a.s.) is sacred. Allah has bestowed it with beneficence, unsurpassed in compassion to any other material. Allah has ordained it to be a cure for every illness, and source of Barakat and Divine mercy.

It is the most sacred of all things that can be used for prostration during the worship of Allah. Because of the utmost respect and faith that Shias have in the Turbah of Karbala, it has been used by us in different ways to overcome numerous problems.

Disrespect is shown by throwing it, stepping upon it or making it Najis, etc. If one drops a rosary (tasbhi) or Mohr of Turbah accidentally in the toilet, one is obliged to pick it up at once and purify it. It is haraam to use this toilet till the Turbah is removed. If removing it is not feasible the toilet must be sealed to prevent its use in future, as explained by us in the chapter of disrespect of Quran.

Merits of Turbah of Imam Husain (a.s.)

We have many traditions emphasising the greatness and beneficence of the soil of Karbala. We shall narrate two incidents with regard to the beneficial effects of Turbah and two anecdotes of the consequences of showing disrespect to it.

The respected scholar Shaykh Mufeed’s teacher, Shaykh Ibne Qulaway records in his book Kamiluz Ziyaraat a narration from Muhammad Ibne Muslim. He says: I went to Madinah and fell seriously ill. Imam Muhammad Baqir (a.s.) sent his slave with a vessel containing a drink covered with a handkerchief for me. The slave told me to drink it immediately because Imam (a.s.) had commanded him not to return till I have had it. The sherbet was cool and had the fragrance of musk. The servant told me: ‘It is the Master’s command that after taking the medicine you present yourself to him?’ I was astonished that I was hardly able to get up, neither could I stand on my feet, how could I go to Imam (a.s.)? But as soon as I took the drink I felt as if I was released from tethering chains. I walked on my own to the residence of Imam (a.s.) and sought permission to enter. Imam (a.s.) said,

‘You have regained health, so enter!’

I entered weeping and saluted Imam (a.s.) and kissed his hands. ‘Why are you weeping, Muhammad?’ asked Imam (a.s.) I said, ‘May I be sacrificed for you, I am weeping upon my lack of strength, separation from hometown, distance from my destination, separation from your respected self and the deprivation of your company.

Imam (a.s.) said,

‘Due to lack of strength our Shias remain in difficulties and problems like you. But as far as your being at a distance from your hometown is concerned, the fact is that a believer is like an alien amidst the corrupt people of this world, till the time he meets his death. But as for your saying that your house is very far from Madinah you must follow Abu Abdillah Imam Husain (a.s.). How he left Medina and made the bank of Euphrates, his abode. As for your love and the desire of seeing us, Allah is aware of your feelings and He would surely reward you for your good intentions.’

After this Imam (a.s.) asked,

‘Do you go for the Ziarat of Imam Husain (a.s.)?’

‘Yes,’ I replied, ‘But in great fear.’

He said,

‘The more fear and hardships are there, the more rewarding it shall be.’

One who is fearful of undertaking this journey shall be safe from the hazards on the day of Qiyamat. He shall return, purified of sins.

Then Imam (a.s.) asked how I had found the drink? I said, ‘I testify that you Ahle Bayt (a.s.) are Mercy and inheritors of Prophets (a.s.). When the servant brought the sherbet I didn’t have the strength to stand. I had lost all hopes of remaining alive. When I drank the sherbet I felt that I had never drunk anything more tasty, fragrant and cool.

The servant told me that my master had summoned me, so I decided I will try to reach him even if I died in the endeavour. When I set out, I felt that my malady had disappeared and I thanked Allah for making your respected self a channel of mercy for the Shias. Imam (a.s.) said, ‘The Sherbet you drank, was made from the soil of the grave of Imam Husain (a.s.). It is that beneficial thing which I use as medicine. Beware! Do not consider anything its equal. We give it to our children and women and perceive its unlimited benefits.’ I said, May I be sacrificed on you, we shall also pick it up and seek cure from it.’ Imam (a.s.) said, ‘When people pick it up from the vicinity of Imam Husain’s tomb and take it outside they do not accord the respect due to it and do not keep it packed in a secure way. So every Jinn, animals and all those creatures who are in need smell from it and thus others derive benefit from it. However, a soil that contains such a cure must not be stored like this, lest it loses its effect. If one can ensure its protection then one should touch it to ones body or consume it, one shall be cured at once. Turbah is just like Hajar al-Aswad (the black stone) that used to glow like a white ruby and any diseased person who touched it used to be cured. Due to the infidels and the people of Jahiliyya touching it often, it became black and its effect lessened.

I asked, ‘How should we pick up the respected turbah? And how should we store it?’ Imam (a.s.) said,

‘You also pick up the turbah like other people and without wrapping it up in anything you keep it in your dirty bag. In this way it loses its barakat’.

‘You are right, Master,’ I said. Then he said, ‘How would you take it if I were to give you a little bit of Turbah?’ I said that I shall keep it between the layers of my clothes and carry it away.’ Imam (a.s.) said,

‘When you return you may drink as much Sherbet as you like but do not take any Turbah with you because you will not be able to take care of it’

Before I left, Imam (a.s.) gave me the same sherbet twice. After that I never suffered from the disease again.

(Mustanadush Shia / Layalial Akhbar)

Keeping Turbah with the corpse

There was an adulteress who used to destroy her illegitimate issues by putting them in the oven for fear of her family members. Except for her mother no one knew of her misdeeds. When she died and people tried to bury her, the earth did not accept her and threw her out. When they tried to bury her at another place the same thing happened. The problem was presented to Imam Ja’far as-Sadiq (a.s.) and he asked her mother which sin she had committed. When the mother confessed, Imam (a.s.) said that earth would never accept her because she used to punish Allah’s creatures with the punishment that only Allah has the right to punish (That is, burning alive). Then Imam (a.s.) told them to place a little turbah in her grave. This was done and then the earth did not convulse when she was buried in it.

(Mustanadush Shia)

Anointing the Corpse with Turbah

A little bit of Turbah should be placed on the face of the corpse when it is buried, it is Mustahab. It is also Mustahab to mix a little Turbah in the camphor which is applied to the corpse. However, it should only be used for anointing the forehead and palms. The knees and toes must be anointed only with camphor. Because applying Turbah to the knees and toes would be an act of disrespect to it.

Turbah has the cure for every disease

Shaykh Tusi writes in his Amali quoting his teachers that Muhammad Azdi said that: I was praying in the Jama Masjid of Madinah and sitting next to me were two men, one of whom was dressed like a traveller. He was saying: the turbah of Imam Husain (a.s.) has cure for all diseases. I was sick for a long time and no cure was effective. I was losing all hopes of recovering. Death was staring me in the face. An old lady of Kufa came to me when I was in extreme pain. She told me that day by day my condition was worsening. ‘Yes’, I said, ‘this is true’. She said if I permitted she can provide a cure for me. I agreed to it. She put some water in a vessel and told me to drink it. I drank it and was instantly cured, as if I had never been ill.

After a few months the lady visited me again. Her name was Salma. I put her under oath to tell me how she had cured me? She said that she had cured me with a bead of the tasbih she was holding in her hand at that time. I asked what was the speciality of that tasbih. She said it was made from the soil of the grave of Imam Husain (a.s.).

I said: O Rafidiyya!( A derogatory term for Shias used by their opponents) Did you cure me with the soil of the grave of Husain? The lady arose in anger and went away. My illness returned, and my condition was so serious that I was convinced of an early death.

The man’s faith should have been enhanced by this edifying incident. Instead he insulted it and lost the benefits he had gained from it. He suffered the disease again, becoming an example of the ayat,

“And We reveal of the Quran that which is a healing and a mercy to the believers, and it adds only to the perdition of the unjust.”

(Surah Bani Israel 17: 82)

How true are the couplets of Sadi, which say: Rain water is Allah’s Mercy. There is no doubt in its benefits and purity. But a drop that falls into the mouth of an oyster becomes a precious pearl, and a drop that falls in the mouth of the snake becomes fatal poison.

Disrespect of Turbah Invites Destruction

Shaykh Tusi mentions in the Amali quoting from Moosa Ibne Abdul Aziz that he said: One Christian Physician by the name of Yohanna came to me and said, ‘I put you under the oath of your religion and your Prophet, you tell me whether the man buried in Karbala, for whose Ziarat people come in hordes, was a companion of the Prophet?’ I said, ‘No! He was the grandson of our Prophet (s.a.), Hazrat Husain (a.s.). Now! I put you under oath to tell why you had posed such a question to me?’ He said: I have heard a very strange tale about him. One night, Shapoor the servant of the accursed Caliph Haroon came to me and took me to Moosa Ibne Isa a close relative of the Caliph.

I found him unconscious on his bed. His internal organs were lying in a pail before him. Those days Haroon had summoned him from Kufa. Shapoor asked the special servant of Moosa what was the matter with his master. He said that he was all right a few hours ago and chatting with his colleagues. One of them was Hashemite. He was saying: I was seriously ill and all the doctors had failed to cure my sickness. My scribe suggested that I seek the cure from the Turbah of Hazrat Husain (a.s.). I followed this advice and was cured.

Moosa asked him if he had a piece of that turbah remaining with him? ‘Yes’, he said, and sent someone to get it for Moosa at once. In order to defile it Moosa threw it in the drain pipe of his bathroom. Suddenly Moosa screamed ‘Fire! Fire!’ as if he was burning in fire. He asked for a pail and what you see in it are the pieces of his internal organs. Seeing that, all his friends left his house and a state of mourning descended on his family.

Shapoor told me to remain there for the night and observe his condition and draw some conclusion. He stayed for the night and Moosa expired at dawn.

The narrator says that Yohanna the Christian visited the tomb of Imam Husain (a.s.) many times and ultimately he accepted Islam and remained a Muslim all his life. This report is also mentioned in the 10 thvolume of Beharul Anwaar.

True Dreams

Mirza Husain Noori (r.a.) writes in his book Darus Salaam that one of his brother went to visit their mother. He was carrying the Turbah of Imam Husain (a.s.) in one of his lower pockets. When his mother came to know of this she reprimanded him that this was not the way to carry Turbah. There was a strong possibility that it gets crushed under the thigh while one sits, and would be an act of disrespect. The brother said that it was true and till then two mohrs had got crushed under his thighs. He told mother that he would never ever carry it in the lower pocket of the gown.

Now our father was unaware of this incident and one night he had a dream that Imam Husain (a.s.) had come to visit him in his study. He stood besides my father and spoke with kindness and generosity. Then he requested my father to summon his sons so that he may present them some gifts. My father had five sons. He called all of them and seated them in the opposite room. Some dresses were kept in front of Imam (a.s.). He summoned each son in turn and presented him a dress. When it was the turn of my brother who had carried the Turbah. Imam (a.s.) glared at him in anger. He (a.s.) told my father that ‘this son of yours has crushed my turbah under his thigh, two times so far.’ Imam (a.s.) did not present him with an expensive dress like the rest of the brothers. His dress was of inferior quality and Imam (a.s.) did not even hand it over to him. He kept it out of the room for him to pick it. When my father awoke he related the dream to our mother who told him about the previous incident. My father was astounded at the reality of his dream.

We beseech the Almighty by the holy name of the chief of the Martyrs (a.s.) that He give us the Taufeeq to seek forgiveness for the sins that we have committed in the past and to abstain from sins in future.

A Question and its Reply

After reading the complete book of Greater Sins people may ask, whether there were any other greater sins, apart from those mentioned in this book? Religious scholars have compiled hundreds of books on Islamic jurisprudence that deal with laws classified under, Prayers, Fast, Hajj, Zakat, Khums, Jihad … Business transaction… marriage etc. Shaykh Hurre Amili has written a book, Bidayatun Nihaya. In it he has dealt with every kind of legal problems. At the end of the book he says that the total number of obligations in the book are 1535 and total prohibitions are 1448 they add up to 2983.

So there are several other greater sins over and above the fifty mentioned in this book because anything done against any of the rules of Shariah, is considered to be a greater sin. The best practice for an individual to adapt is to exercise caution and not do anything against the rules of Shariah in all areas of activity, be they religious, personal, social or business etc.

The following sins are possibly Greater Sins:

(1) Consuming Najis things (2) Revealing ones nudity before those who can distinguish right and wrong. (3) Looking at the sexual organs of the same or the opposite sex (4) Men dressing like women / women dressing like men (5) Looking at Namehram (6) Reading letters addressed to others. (7) Preserving books that lead to deviation in religion, destroying them is obligatory (8) Making idols (9) Touching the body of a stranger (10) Praising an oppressor except for Taqaiyyah (10) Staying in an assembly of sin (11) Eating from gold and silver utensils (12) Not participating in congregation prayer and considering it unimportant (13) Acting against any of the rules mentioned in Tauzihul Masael.

The Forty-first Greater Sin: Backbiting

The foremost great sin for which Quran and hadith have promised chastisement is back-biting. As mentioned by Allah in Quran,

“Surely (as for) those who love that scandal should circulate respecting those who believe, they shall have a grievous chastisement in this world and the hereafter.”

(Surah Nur 24: 19)

Ibne Abi Umayr narrates from Imam Ja’far as-Sadiq (a.s.),

“One who reports about a believer, everything he has himself seen and heard is from those about whom Allah says, “There is grievous chastisement for those who like undesirable things regarding the believers becoming public.”

(Al-Kafi Vol. 2 Pg. 357)

According to this tradition, Gheebat (backbiting) is included in the ayat where clear punishment is mentioned. Therefore, the Quran states,

“…nor let some of you backbite others. Does one of you like to eat the flesh of his dead brother? But you abhor it…” (Surah Hujurat 49: 12)

The above ayat describes the condition of the backbiter in the hereafter. He will be raised in a condition similar to the person who eats dead meat. A tradition of the Messenger of Allah (s.a.w.s.) says,

“On the night of Meraj (ascension) I saw some people in Hell who were eating dead meat. I asked Jibreel (a.s.) who those people were. He replied. ‘They used to eat human flesh in their worldly life (that is, they used to backbite about other people).”

(Mustadrakul Wasael)

It appears therefore that one who backbites about a person deserves the punishment he would have had if he had eaten the same person’s flesh.

Imam Hasan al-Askari (a.s.) says,

“Know that! Gheebat of your believing brother, who is the Shia of Aale Muhammad is worst than eating dead meat, regarding which Allah says, ‘do not back-bite for each other.”

Allah says in Surah Humazah,

“Wael (Hell) is for every Slanderer, defamer,”

(Surah Humazah 104: 1)

According to Tafseer Majmaul Bayan this Divine statement is a decree of punishment for every back-biter and slanderer who causes separation between friends. Some others have stated that, it is slander when uttered in the presence of the person and defaming when speaking in his absence.

Wael is one of the compartments of Hell. There is a well in it which is a symbol of terrible punishment. Gheebat is a sin that is promised penalty at a number of places in the Quran.

Traditions on Gheebat

There are a large number of traditions that speak of Gheebat as a sin, which is promised divine punishment. We quote a tradition of Makasib where Shaykh Ansari has recorded a tradition of the Holy Prophet of Islam (s.a.w.s.):

“Gheebat is worse than fornication because if a fornicator repents, Allah forgives him but He does not forgive the back-biter till the person about whom he has back-bited forgives.”

(Makasibe Muhrima Vol. 3 Pg 310)

One day the Messenger of Allah (s.a.w.s.) describing the evil aspects of usury said that taking a Dirham as usury was worst than committing adultery thirty six times. Then he said that the worst kind usury is revealing the defects of a Muslim and insulting him.

(Makasibul Muharima)

In the light of the above traditions Gheebat is proved to be a greater sin also because it is worse than Adultery and Usury and we have already proved in the earlier chapters that Adultery and Usury are greater sins. The Holy Prophet (s.a.w.s.) also said,

“Allah will not keep a person who reveals the fault of a Momin, along with him in Paradise, and if he accuses him of faults the Momin does not have, the pure relationship of their faith will be destroyed and the back biter will forever dwell in Hell, which is a dreadful place.”

(Makasibul Muharima)

The below tradition is sufficient for a person with insight.

“One who thinks that he is legitimately born is wrong, because by doing Gheebat of people he is consuming their flesh. Beware of Gheebat because it is the diet of the dogs of Hell.”

(Makasibul Muharima)

“One who moves from his place with the intention of back-biting about his brother in faith, you should know that he has taken the first step towards Hell.”

(Makasibul Muharima)

“Even if the back-biter repents he will be the last to enter Paradise, and one who dies without repenting will be first in Hell.”

(Makasibul Muharima)

The Second Martyr (Shaheed-e-Thani) narrates from Imam Sadiq (a.s.) and the Messenger of Allah (s.a.w.s.) that the thing nearest to infidelity is that a person listens to a word from a person and remembers it for using it later to insult him by telling it to others. Such people can never make a gain in the hereafter.

(Kashful Rabi of Shaheed-e-Thani)

The Messenger of Allah (s.a.w.s.) says,

“Gheebat affects the religion of a person faster than leprosy spreads in human body.”

(Al-Kafi Vol. 2 Pg. 357)

Imam Ja’far as-Sadiq (a.s.) says,

“Gheebat is haraam for all Muslims and there is no doubt that Gheebat destroys good deeds like fire destroys wood.”

(Al-Kafi)

The Shaykh says, “Gheebat eats good deeds”, means that Gheebat invalidates all the good actions that one has performed or that the sin of Gheebat exceeds the rewards he has accumulated from the past good deeds, or that the deeds of back-biter are transferred to the scroll of deeds of the one about whom he has back-bited. These points are mentioned in a number of traditions. The Messenger of Allah (s.a.w.s.) is reported saying that a person will be brought for accounting in Qiyamat and handed his scroll of deeds. When he sees the good deeds performed by him missing from his record he would say, ‘O Allah! This is not my record because I cannot find the good deeds performed by me in it.’ He will be told, ‘Your Lord does not err or forget, your good deeds have disappeared due to backbiting about the people.’ Then another person will be brought and given his record of deeds. When he finds therein good deeds that he had never performed he shall say, ‘O Allah! This is not my scroll of deeds. Because I find recorded therein such good deeds as I had never performed’. So he shall be informed, “These are the good deeds of that certain person who back-bited about you and as a recompense his good deeds have been given to you.”

The Shaykh concludes that Gheebat is indeed a greater sin, and in fact it is more serious than some greater sins like Adultery and Usury.

Moreover, Khayanat discussed in the earlier chapters is confirmed to be a greater sin, and Gheebat can be considered a form of Khayanat; which Khayanat can surpass the action of betraying the confidential things of a believing brother? One proceeds to gobble the flesh of ones brother in faith while the latter is completely unaware.

Please take note, that Gheebat is haraam only in the case of believers. That is, the believers in all the tenets of faith the foremost of which is the belief in the Imamat of the twelve Imams (a.s.). Therefore, Gheebat of those who opposes this belief is not haraam.

However by way of precaution, we must not backbite any person belonging to any of the sects of Islam. Especially those who are not the enemies of truth and are just deficient in knowledge. We should also know that Gheebat is haraam not only when told to adults, it is not permitted to speak words of back biting even to a child who is old enough to understand them and be affected by them. Some scholars have stated that Gheebat is not allowed even to children who have not yet reached the age of understanding.

Meaning and Occasions of Gheebat

The Messenger of Allah (s.a.w.s.) explains Gheebat in the following words,

“Gheebat is remembering your brother in a way he dislikes.”

(Makasib Muhrima)

Imam Sadiq (a.s.) says,

“Gheebat is exposing that aspect of your brother which Allah had concealed.”

(Makasib, Al-Kafi Vol. 2 Pg. 358)

Imam Moosa Ibne Ja’far (a.s.) says,

“If one speaks of a person in his absence about those of his traits which are actually present in him and people are also aware of it, it is not Gheebat. But if he mentions something which is present in the person but people are unaware of it, it would be Gheebat. Moreover if what he is says is not present in the man, it is allegation (bohtaan).”

On the basis of these two traditions mentioning the defects of a person which are well-known to those who are being told and also other people is not Gheebat, even if it could be construed as criticism, scolding, causing hurt and insult, which is also haraam as will be discussed later.

After taking into account the meaning of word Gheebat by dictionary experts and the different implications of Gheebat according to traditional reports the Shaykh concludes that Gheebat is of three types: Absolute Gheebat, Apparent Gheebat and Implied Gheebat.

In the first instance it is backbiting for sure. The defect be according to Shariat or according to what is generally accepted as defect in a person and also that if it is mentioned in the absence of the person and were he to know about it he would not like it. Besides, one who indulges in this Gheebat should be doing it with the intention of exposing him or in trying to find defects in him. In short if one exposes the defect of a believer with a clear intention of defaming, it would be Gheebat.

In the second category is Gheebat which is not done for exposing a person but for some other purpose. For example in jest or to prove ones point, or for expressing ones concern, or to cite it as an example. In all such cases also if one is revealing the hidden defect of a believer it is Gheebat and haraam according to Shariat.

The third kind is to mention the defects to a person who is already aware of it. Regarding this some traditions say it is not Gheebat but other traditions have included it among backbiting, particularly when the person is scolding with vehemence and insult. Such a Gheebat is absolutely haraam even though it is doubtful whether it is Gheebat in the real sense, since this will cause grief to a believer and humiliation. Also if a person uses nicknames that will invite criticism, saying: he is a son of a Jew, or ‘His mother was of loose character’. All such things are haraam as mentioned in the verse of Surah Hujurat.

“…nor call one another by nicknames; evil is a bad name after faith…”

(Surah Hujurat 49: 11)

Types of Gheebat

According to clear traditions and opinion of religious scholars it makes no difference whether the defect mentioned is of a physical nature, pertains to ones descent, a trait of ones character or with regard to ones speech or actions, or whether it is with regard to religion or worldly aspects. Special mention is made of defects pertaining to ones dress, house, vehicle etc. Examples are cited for each of these. A physical defect is mentioned that, such and such is cockeyed, one-eyed, bald, short, tall, dark complexioned, yellow skinned etc. If these characteristics are mentioned in a manner that he will be unhappy if he heard about it, it is Gheebat. Gheebat of ones family origin is saying, ‘His father was a sinner, evil, miser, libertine, weaver, low caste etc. Gheebat of character is saying such and such is bad-character, miser, arrogant, coward, weak, hypocrite, thief or an oppressor. Gheebat with regard to religious matters is saying that a person is a liar, a drunkard, he neglects prayers, he is bad mannered, ungrateful, he doesn’t realise his low position, he’s talkative, a glutton, an excessive sleeper. Gheebat in relation to dress is saying his dress is dirty, torn, old, long or short. If these are mentioned in a manner that a person wouldn’t like to hear about himself, it is Gheebat.

It should be clear that it makes no difference whether the defect is mentioned verbally or expressed in action or gestures. Even if one makes an allusion and it is understood in the sense he intends, it is Gheebat. Sometimes allusion is worse than Gheebat. For example, saying, ‘Alhamdolillah (Praise to be Allah), Allah has not made us covet rulership, or made us supporters of oppressors or did not make us greedy of wealth. Or if one says, we seek refuge of Allah from jealousy, niggardliness or shamelessness, May Allah protect us from the mischief of Shaitan; and by saying all this he desires to indicate the person who has these traits.

Often times when someone intends to do Gheebat of a person, he initially heaps praises upon him. For example saying: He is so nice! It’s a pity he’s caught in Satan’s trap and became such and such. Another example is to be aggrieved in a hypocritical way: I am really aggrieved and my heart has burnt in the sorrow for such and such person. This is not true because if he were really sincere and a true friend he would not have criticized him and exposed his defects.

Gheebat of Specified Persons and Gheebat of General People

It is Gheebat only if it is with respect to a particular person. If there is no mention of name or special traits of a person it is not termed Gheebat. For example, one says, ‘I saw a person in such and such way.’ This would not be Gheebat. But if at the same time he indicates a distinguishing feature of this person, it is Gheebat. Like for example saying that the person has such and such type of son or daughter. It is haraam because in this way he has caused grief to all the concerned people. If one mentions the genre like he says. ‘A person from Isfahan or Shiraz has done that. This is allowed. It is also allowed to say some people of Isfahan are such and such.’ But saying that all the people of Isfahan or Shiraz are like that, is haraam without any doubt. This is because it would amount to be the Gheebat of all the people of these cites. If one says that majority of the people of that city are like that, it is against precaution. In fact there is a strong indication of its illegality.

Expiation and Repentance for Gheebat

As Gheebat is a greater sin anyone falling into it, is obliged to feel remorse for having disobeyed Allah. After sincere repentance he must seek forgiveness, with the intention of never repeating it in the future. As mentioned in some of the traditions, if possible one must apologize to the person whose Gheebat he had done. He must beg him for forgiveness and somehow obtain his satisfaction. Also he must make up for it by speaking well of the person in proportion to the Gheebat he has committed with regard to this person. This is more appropriate when the person is already dead and it is not possible to contact him. Or there is a good chance, the person will be more angry and would distance himself further. For example when he is ignorant of what was said about him and by hearing about the Gheebat he would be infuriated. The aim of seeking his forgiveness would not be achieved. In such cases we should ask Allah’s forgiveness for him and beseech Allah to make this person happy, as mentioned in the 39 thDua of Sahifa Sajjadiya. It is also mentioned in the supplication of Monday.

Occasions when Gheebat is Permitted

Scholars permit Gheebat in some cases. We shall mention the opinion of Shaykh in this matter as given in his book Makasib Muhrima.

(1) Gheebat of a person whose defect is not hidden. It is known to all. Like the one who roams the streets with a bottle of wine on his lips.

“One who sins openly is not worthy of respect and his gheebat is not haraam.

(Makasib Muhrima Pg. 27, Vol. 4)

A tradition also says,

“(The Gheebat of) one who has thrown away the robe of shame (and commits sins openly) is not Gheebat.

(Makasib Muhrima Pg. 27 Vol. 4)

It should be noted that, Gheebat is allowed only for those sins that are committed openly. There is no proof of the legality of Gheebat for the sins committed secretly, though according to the Shaykh, if his visible sins are more severe than his concealed defects, there is no harm in relating them. However, one should abstain from it as a matter of precaution.

Gheebat is allowed only in the case of a person who has himself announced his sins openly. But if he presents an excuse for this action, his Gheebat is not allowed. For example, he says, ‘I drink wine for medicinal purpose and I am in Taqlid of a person who allows it.’ Or one who eats during daytime in the month of Ramadhan says that he is sick or on a journey, or he may be having other acceptable reason. Similarly in the case of one who oppresses or cooperates with the oppressors, and then justifies his act. However, it should not be a blatant act. As a matter of precaution, Gheebat should not be done about a person who commits sins openly but in an alien town or locality.

(2) If an oppressed person complains about the oppressor and mentions his acts of injustice, it is not Gheebat. As the Almighty Allah says,

“And whoever defends himself after his being oppressed these it is against whom there is no way (to blame). The way (to blame) is only against those who oppress into and revolt in the earth unjustly, these shall have a painful punishment.”

(Surah Shura 42: 41-42)

In Surah Nisa, the Almighty Allah Says,

“Allah does not love the public utterance of hurtful speech unless (it be) by one to whom injustice has been done.”

(Surah Nisa 4: 148)

Precaution demands that we must complain of injustice to someone who is capable of redressing it. It is not permitted to complain to someone who is not capable of getting justice for you.

(3) Advice to those who ask for it. When a Muslim approaches for advice in a particular deal that he intends to enter with a person and the person approached knows about a defect of that person which, if he does not reveal the person who enters into contract will suffer loss and have problems; in this case there is no harm in passing such information.

One must pay attention to two things in this case: The defect should be mentioned only if there is harm in not informing about it. If the defamation or insult caused by revealing the defect is more serious than the loss caused to the other person, one should abstain from Gheebat. Secondly, Gheebat is allowed only if by doing so the person is warned. If he can be cautioned without doing Gheebat, Gheebat is not allowed. For example he says, “I don’t see benefit in this matter” and the person who sought advice obeys him. Then one should stop at this.

(4) Gheebat is allowed with the intention of Nahy Anil Munkar. For example you see a Muslim prone to an evil way and think that by doing Gheebat he’ll give it up. Gheebat is allowed in this case provided one is sure that it will have the desired effect. If there is doubt that the person has already given it up his Gheebat is not permitted. As in the previous case, we should take into consideration the harm of doing his Gheebat in comparison to the harm caused by his bad deed. That is, if the exposure of this Muslim is more serious than the sin he his committing, his Gheebat is not allowed, even if we are sure that by doing his Gheebat he would give up the act.

Conclusive remarks from the foregone discussions:

When one sees a Muslim doing something wrong one must study all its aspects. If the person has already given up the sin his Gheebat is haraam. By the same token he must not be scolded or criticised because Nahy Anil Munkar is to wean him away from sin; if he himself has given it up there is no sense in reprimanding him. If he has not discontinued it and he does it secretly then his sin comes in the ambit of secret sins and it is haraam to mention them to others. What is required in this case is to do Nahy Anil Munkar with all necessary conditions and if in spite of this he does not reform himself and we know that he will forgo it only if it is made public, we can do his gheebat. But we must be sure that his sin is more serious than his Gheebat.

Therefore Gheebat for the purpose of Nahy Anil Munkar is allowed only when the person is persistent in his sin, and refuses to heed admonitions, when the evil of his sin is greater than exposing him; and we must be sure that he will forgo it if he is exposed. However, if any one of the four conditions are missing his Gheebat is haraam.

(5) Gheebat of a person is allowed if in addition to committing the sin himself he is instrumental in instigating others to follow him. For example he introduces an innovation in Allah’s religion. In order to warn the people of his deceit his Gheebat is permitted.

(6) Gheebat is allowed in connection with a person who narrates a false hadith or gives a false testimony. It should be to ensure that people are not misled by his falsehood.

(7) It is allowed to mention the defect of a person by which he is well-known. For example blind, cock-eyed, lame etc. Our intention must not be to point out his defect but by way of indication. Also one must bear in mind that the person himself not feel irked by these titles. Only in such circumstances is it allowed, otherwise we must use some other means to indicate towards him.

(8) One is allowed to expose the false claims of a person’s lineage, because the harm caused by this exposure is less than the harm to families and clans if he relates himself to them.

(9) If two people are eyewitness to a sin. Later one of them mentions it to others. There is no harm in it because the one who is spoken to is not hearing something unknown to him, Shaheed Thani says it is better to refrain from mentioning something which the other person has forgotten or when there is a risk of scandal.

(10) According to Shaykh Ansari the discussion between two people who are eyewitnesses is allowed, if they do not do it with the intention of criticizing or denouncing the person. In all cases, Gheebat is allowed when the harm it causes is less serious than the insult or defamation incurred by the person.

Listening to Gheebat is also Haraam

Lending ear to Gheebat is haraam just as uttering Gheebat is haraam. The Messenger of Allah (s.a.w.s.) says,

“The one who listens to Gheebat is one of those who do Gheebat.”

(Mustadrakul Wasael)

He (s.a.w.s.) also says,

“One who lends ear to back-biting is one of the back-biters.”

(Kashful Rabi)

Imam Sadiq (a.s.) says,

“Gheebat is equal to infidelity (One who does it is Kafir) and listening to and being pleased with it is like polytheism.”

(Mustadrakul Wasael)

Traditions that describe the respect due to believers, indicate that the honour of a momin is more than the respect of Kaba. His dishonour is same as his murder. His exposure will bring upon the guilty severe chastisement. It is obvious that the main pillar of gheebat is the one who listens to backbiting. Because if the listener is not there or he refuses to listen to it, there is no Gheebat.

Therefore all Muslims are obliged not to hear the Gheebat of a believer. They must restrain the back biter so that the honour of the momin is preserved. They should help the momin in saving his honour.

The Messenger of Allah (s.a.w.s.) says,

“If the Gheebat of ones believing brother is being done in ones presence and it is possible to defend him, one must defend him and Allah will help such a person in Hereafter. If in spite of being able he does not defend him, Allah will leave him on his own in the Hereafter and He shall not help him.”

(Al-Majalis)

He (s.a.w.s.) has also said,

“If one defends his believer brother’s honour while back-biting is done about him in a way that he proves him faultless, Allah shall remove from him thousands of mischiefs from the world and the hereafter. But if he does not dispel them in spite of being able to do so, his sin shall be seventy times that of the back-biter.”

After quoting the above tradition, the Shaykh says that the sin of the listener is more than that of the back-biter because, but for him the back-biter would not have dared to back-bite. And listening to Gheebat mutely implies support of the back biter.

So if it is a worldly defect that is pointed out, he must say there is nothing of the sort. Faults are those which are described as faults by Allah and those that Allah has prohibited. So if you say anything that is not a fault in Allah’s view, it is not a Gheebat. The real mistake is the mention of this imaginary fault.

If the defect mentioned is according to religious law, one should try to absolve the momin in whatever way possible. One can present a valid excuse for his actions or if this is not possible, one should draw the attention of the criticizer that after all a momin is not infallible; if a momin falls into sin we should pray for his forgiveness, instead of exposing and defaming him. We should also make him realize that his revelation can be more serious sin than the one committed by the momin.

As a corollary to the discussion on what constitutes Gheebat according to the condition described, it is not obligatory to restrain the backbiter. At times it may happen that one may not be sure whether the criticism is of the permissible kind or not. In this case one should weigh the pros and cons of the situation. It is possible that the criticism is of the permissible type and by restraining the backbiter or by refuting his statements, we may do more harm, either to an individual or to a cause.

Hell and the two Tongues

Upon the conclusion of his discussion on Gheebat Shaykh Ansari writes in Makasib: If a person back-bites about a person but heaps excessive praises on him in his presence, the sin of his backbiting is double. In religious language he is termed ‘Zul lisaaneen’, one having two tongues. It is absolutely haraam and according to traditions, “The man with two tongues will be brought on the day of Qiyamat in such a way that two tongues of fire shall be there for him.”

(Makasib Muhrima)

The Forty-second Greater Sin: Tale Telling

The second greater sin described as such due to the mention of its punishment in Quran and hadith is Namima or Tale-telling. Shaheed Thani in Kashful Rabi and Shaykh Ansari in Makasibul Muhrima have clearly defined it to be a greater sin, and have presented many Quranic ayats to support their view. For example:

“And those who break asunder the covenant of Allah after its confirmation and cut asunder that which Allah has ordered to be joined and make mischief in the land; (as for) those, upon them shall be curse and they shall have the evil (issue) of the abode.”

(Surah Ra’d 13: 25)

The tale-teller listens to a thing from a person and goes to tell it to someone else. By this he has broken that which Allah had ordered to join. Instead of promoting love and unity among the believers, he creates hatred, separation and enmity. Then the curse of Allah is upon him and the punishment in the hereafter.

In Surah Baqarah it is mentioned that,

“…and mischief is more severe than slaughter.”

(Surah Baqarah 2: 191)

and also,

“…and mischief is greater than slaughter.”

(Surah Baqarah 2: 217)

Evidently the tale-teller spreads mischief. In Surah Nun Allah mentions the signs of disbelievers who become eligible for Hell in the words, “going about in Slander.” (Surah Nun 68: 11)

Imam Sadiq (a.s.) mentions after describing the different kinds of magic,

“Indeed the worst type of magic is tale-telling that creates separation between friends. It creates enmity among clean and pure people who were of similar views. Tale-telling leads to bloodshed, homes are destroyed and secrets are exposed. The worst creature to walk the earth is the tale-teller.”

(Ihtejaj Vol. 2 Pg. 82)

We have already proved that magic is a greater sin. Since tale-telling is the worst form of magic, it is also a greater sin. The Prophet of Allah (s.a.w.s.) says,

“Shall I not inform you of the most evil person among you?”

“Certainly, O Messenger of Allah”, said the people.

“The worst are those who go out for tell tales, cause separation between friends and search for defects in righteous people.”

(Al-Kafi Vol. 2 Pg. 369)

Imam Baqir (a.s.) says,

“Paradise is not allowed for those who go out to perpetrate scandals.”

(Al-Kafi Vol. 2 Pg. 369)

The Holy Prophet (s.a.w.s.) says,

“One who goes here there tale-telling between two people, will be sent fire by Allah in his grave which will scorch him. When he comes out from the grave a black serpent will be appointed on him which will continue to chew his flesh till he is made to enter Hell.”

(Sawaabul A’maal Pg. 335)

He (s.a.w.s.) also says,

“When I was on Me’raj (ascension) I saw a woman whose face was that of a pig and body of a donkey and she was being subjected to thousands of punishments.”

Someone asked the Prophet (s.a.w.s.) what her crime was. The Prophet (s.a.w.s.) replied,

“She was tale-teller, a liar.”

Wasaelush Shia has recorded twelve traditions that prove tale-telling is haraam. All these traditions state that Paradise is forbidden for the tale-tellers.

In Surah Humaza, Allah says,

“Wael (Hell) is for every Slanderer (Humaza), defamer (Lumaza)”

(Surah Humaza 104: 1)

Wael is a level of Hell, it can also be a well situated in Hell. It denotes most severe punishment. Humaza means tale-telling or slander as clearly mentioned by Shaheed Thani in his book Kashful Rabi. Some scholars have also narrated the tradition that states that a tale-teller is illegitimately born.

There is no rain due to Tale-telling

When there was drought in Bani Israel, Prophet Moosa (a.s.) prayed for rain. It was revealed to him: I shall not accept the prayers of your companions and you because there is a tale-teller amongst you who does not abstain from tale-telling. Moosa (a.s.) beseeched Allah to tell him the name of that person so that he could be removed from the society. Allah said, “I Myself prohibit tale-telling how can I expose the tale-teller?”

On hearing this all of them repented together and the tale-teller also repented with them and finally it rained.

(Wasaelush Shia)

What is Tale-Telling?

Shaykh Ansari (r.a.) has written in Makasibul Muhrima that tale-telling is haraam in the light of Quran, hadith, Ijma and Aql. It is reporting a thing a person had said about another. The person who is spoken to, goes on to the one it concerns. The Shaykh also says that till the time the concerned person is prepared to allow the information to be passed on to others, it is Tale-telling as well as Gheebat. The tale-teller would also suffer the punishment for Gheebat. And his punishment will be in proportion to the damage caused by his tale-telling.

Shaheed Thani writes in Kashful Rabi: Tale-telling is exposing the secret of the person who is bad in the eyes of one who utters it or the repetition of it, to whom it was told to another, who further repeats it to still another. They are all equally guilty. Tale-telling can be verbal or in writing or by gestures, or by action. Whether it concerns a defect or a fault or not, tale-telling is exposing confidential matters. Since it reveals secrets it can lead to undesirable or evil consequences. One should mention it only to the extent that benefits the Muslim or that which corrects his errors. For example one sees a person squandering the wealth of another. If he is called upon as a witness he must not hide the fact. But if he sees that a person has hidden his treasure in a particular place and he informs another person about it, it is tale-telling and exposing secrets. If the secret concerns personal defects of the Muslim it is also Gheebat.

Shahid Thani also says that there are many reasons for tale-telling. First of all to speak evil of the person and cause harm to him. Secondly to pretend loyalty and support with the one to whom he speaks. Thirdly, to exhibit humour and talkativeness.

The person to whom secrets are being told has six responsibilities. Shaheed Thani says if someone says to you, “Such and such person has mentioned such and such thing about you”, or “he has criticized you, he is about to spoil your affairs and destroy you”; you have to follow six steps: First of all do not believe the story and do not accept it as true because the tale-teller is an evil-doer and the Almighty Allah says,

“If an evil-doer comes to you with a report, look carefully into it.”

(Surah Hujurat 49: 6)

Secondly, restrain him from tale-telling and advise him against it according to Allah’s command,

“and enjoin the good and forbid the evil.”

(Surah Luqman 31:17)

Thirdly, for the pleasure of Allah we must consider him an enemy because Allah Himself considers him an enemy and enmity with the enemy of Allah is wajib.

Fourthly, do not harbour misunderstanding against your believer brother due to this tale-telling because the Almighty says,

“Avoid most of suspicion, for surely suspicion in some cases is a sin.”

(Surah Hujurat 49: 12)

Fifthly, do not take any action as soon as you hear the tale-teller and start investigation against the person about whom he has spoken because Allah says. “And do not spy.” That is, do not start spying on people on the basis of suspicion.

Sixthly, do not consider tale-telling as something good for you and do not fall into this habit yourself. You should also not pass on these things to others because you shall also become a tale-teller and a back-biter. The Shaheed has quoted an incident in Kashful Rabi: There was a scholar who had a friend, who had come to meet him after a long time. During the conversation the friend mentioned an unpleasant remark a person had passed about this scholar. When the scholar heard this he said, “You have come to me after such a long time but you have brought three types of ‘mistrusts’. First of all you have driven a wedge between me and that person, secondly you have involved me in useless thoughts that I was hitherto free from. Thirdly you have proved yourself a betrayer of trust.

The Shaheed has said that there is a very high possibility that a person who tells tales to you about someone would also tell tales regarding you. So do not consider him trustworthy. How beautifully a poet has worded the following couplet: “One who tells you the defects of others will surely take your defects to him as gifts.”

The Shaheed has quoted another incident: A man was selling a slave and saying that he had no defects except that he is a tale-teller. The buyer agreed to purchase him and took him home. The slave told the man’s wife. “Your husband loves you no more and he is planning to get a slave-girl so when he goes to sleep you cut off some hair from his beard with a sword that I may use them in a magic potion so that he will again be attached towards you.”

On the other hand he told his master that his wife was having an illicit affair with another man and was planning to kill him while he was asleep. So he should pretend to be asleep and see what she does.

The master agreed and pretended to be asleep. After a while the wife approached with a sword and got hold of his whiskers. The man was convinced that she has come to cut his throat. He jumped up and with that same sword killed the wife. The wife’s relatives revenged her murder by killing her husband. Later the relatives of the husband engaged in the massacre of the wife’s kin. Thus there was untold bloodshed. All as a consequence of tale telling.