Written by abusalma on January 12th, 2007


Abu Abdirrahman bin Thayib, Lc.

Often we hear the words of some people if he saw someone denied / expose the fallacy kelompok-kelompok/dai-dai menyelisihi the Qur’an and Sunnah and the manhaj Salaf (expert Sunnah wal Jama’ah), he said (whether dimimbar-pulpit jum ‘at or dimajlis-majlisnya): “Keep lisanmu, thou shalt not mengghibah (ngrasani) own fellow Muslim brother, not Allah says:’ Let not one of you menghibah (wag) others sukakah one among ye eat the flesh of a dead brother? ‘”. (Surat al-Hujurat: 12).

Is it true what they say this??? Let’s look together most of the utterances of gold (explanation) ahlus Sunnah scholars on this issue. Enjoy-may Allah show the right is right and give us the strength to follow it and may God reveal the vanity of vanity and give us the strength to stay away-:

1. Imam Nawawi v (one of the schools of Shafi’i scholar who died in 676 H) said in his book “Righteous Riyadhus” chapter “backbiting is permissible explanation”:

“Know that backbiting is allowed for the right purpose and prescribed, that goal might not be achieved except with the backbiting. It is present in six cases:

a. Asking tyranny of others. Permissible for people to apply for the mendzaliminya didzalimi to the ruler or judge, and in addition both of the people who have the power or ability to prosecute sidzalim it. People who didzalimi it should say so and so it has the mendzalimi / persecute me.

b. Ask for help to revamp and restore kemungkaran people who have sinned against the truth. Someone should tell who has the power that he hopes can change kemungkaran: the sender with this crime and that, then advise him / her and forbid evil. Ghibah intent here is to change kemungkaran / evil, if not this then mean like backbiting is haram.

c. Asked for a fatwa. The man told the fatwa giver: my father or my brother or my husband has mendzalimi myself, whether it is OK? What is the way out? etc.. This may be due to backbiting as a need / purpose (which Sharai-pent). But it is more important not mentioned (personnya / her name) such as: How did the Shaykh about a husband or father who so and so? It also can be done and can achieve the desired goal though without naming / personnya. But mention the name / personnya in this case is permissible, as will be mentioned in hasits Hind-God willing-

d. Muslims warn of the dangers of straying (person / group-pent) and at the same time in order to encourage one another. That is include a few things:

– Denouncing the narrators-narrators (hadith) or witnesses who are not eligible. It is permissible by ijma ‘of the Muslims could even be it obligatory.

– Ask for the opinion / consensus of others in terms of marrying someone or hang out with him or leave him or her in terms bermuamalah etc.. Then it must be consulted for those who do not hide anything about the state of the person he’s even had to mention all the ugliness with the intention of advising each other.

– If a person sees frequent visits to the prosecution of science experts heresy (heretics dai-pent) or wicked to take knowledge from him and he is concerned the prosecution of science that will be exposed to poison the people astray then it is obligatory for him to advise the prosecutor to explain the nature of science ( apostasy) the teacher / preacher deceiver said on condition aim to advise. In this case there are some people that one practice, the aim is not to advise him but because of envy / jealousy with those who ditahdzir (dighibahi it), which has been decorated by the devil as if he was advised but essentially he is malicious and spiteful.

– A person who has the responsibility / duty but he did not run well or he was wicked and negligent etc.. So should those who know the state of the person to mention to his boss that fired him and replaced it with a better or circumstances known to only last course of action taken by him or his superiors do not be fooled that the officer advised him to goodness

e. Mention the person who showed a disgrace and heretical wickedness like people who drank khomer proud, persecuting other people, seizing property and do the things that vanity. Allowed for those who know the state of the above-disgrace to mention her shame (that someone else take care of him-pent)

f. Introduce others to mention the title (laqob) it is already known as Al-A’masy (defective eyes), Al-A’raj (which is lame), Al-Ashom (who is deaf) and much more. Be introduced by the nicknames above but not to deprecate / taunting and if introduced without mentioning these nicknames are better.

This is the sixth case mentioned by the scholars (in-pent allow backbiting) mostly agreed upon and the arguments of the sixth case in the hadiths shohih already famous / well-known, such as:

 From Aisha x he said:

“That there is a request for permission to (meet) the Prophet r, then he said: Allow him, he is as bad-ugly relatives”. (Narrated by Bukhari 6054 and Muslim 2591).

Imam Bukhari’s hadith in evidence the permit backbiting against the marauders (deceivers)

 And he also x that Rasulullah r once said:

“I think so and so and so and so did not know anything of our religion” (Narrated by Bukhari 6067). Layth ibn Sa’d (one of the narrators of this hadith) said: two people including hypocrites.

 From Fatimah bint Qois x he said:

“I never went to the Prophet r then I said: Verily Abu Jahm and Mu’awiya had proposed? Then the Prophet r said: “As he was poor Mu’awiya had no possessions and as for Abu Jahm he never put a stick from his shoulder.” (Narrated by Muslim 1480).

In the history of Muslim else mentioned: “As for Abu Jahm he often hit women” this is the explanation for his remarks (he had never put a stick on his shoulder). There also is clear that the intention is often to travel far / safar.

 From Aisha x he said:

Hind (the wife of Abu Sufyan) said to the Prophet r: Verily Abu Sufyan a curmudgeonly man he did not give me and my children living a pretty but if I took the money without his knowledge? Then he said: “Take what mencukupimu and your children in a good manner” (Narrated by Bukhari 5359 and Muslim 1714)

2. Shaykh Muhammad ibn al-Uthaymeen Sholeh-may Allaah have mercy-said in Sharh Riyadhus Righteous 4/99-101 when greeting Imam Nawawi explained above:

“Imam Nawawi mentions in this chapter v. the things in it are allowed ghibah there are six cases. His speech was very good at all, everything is true and good “then he describes the first hadith that was delivered by Imam Nawawi v: Word of the Prophet r: (please allow him, he was as bad-ugly relatives) the person does destroyers and deceivers. So this explains the heretic bolehnya mengghibah human beings in order to run away from their error and that they are not fooled. If you know of someone who is misguided (and misleading) but he has a distinctive style of language and rhetoric to convey (lectures) as well as human interest until they had no idea it plunged into the web of delusion then it is obligatory for you to explain the nature of the perverse and mentioned kejelekannya (only) so that people are not fooled him. How many of the dai-dai/penceramah-penceramah very beautiful and eloquent language, when you see it you will be fascinated and when he speaks you will listen carefully but he was essentially (deceiving people). Is then required to disclose the nature and unmasked. ”

3. Imam Abu Abdillah Muhammad bin Abdillah is known as Ibn Abi Zamanain v (d. 399 H) said:

“Always denounce the Ahl-ul-Sunnah ahlus ahwa / bid ‘ah misleading (people), they prohibit bermajlis with expert heresy, slander worrying them and explain their replies. Ahlussunnah not think of it as a backbiting. “(Ushulus Sunnah by Ibn Abi Zamanain thing. 293)

Indeed ahlus Sunnah have agreed on the past and present in dealing with expert heresy (the heretic people pent). That is to denounce and warn people of the dangers they and boycotted and banned bermajlis with them in order to stem the dangers and slander experts such heresy.

Ahlu Sunnah assume that they are not revealing the guise of illicit backbiting. The scholars have excluded 6 cases of backbiting is forbidden, as is said in this verse:

Denounced not backbiting in 6 cases including

People who terdholimi, which introduced, which warns

People who commit blatant wickedness, people who ask for fatwa

And the people who ask for help to eradicate kemungkaran (Sixth is the same thing with what was described by Imam Nawawi above. “Ijma ulama ‘ala Hajr wat tahdzir min ahlil ahwa'” by Kholid bin Dhohawi thing. 121)

4. Imam Ahmad v (Ahlu Sunnah Imam) said:

“There is no backbiting to (argue) expert heresy” (Al-Hanabilah Thobaqoh 2/274)

5. Imam Ibn Rajab al-Hanbali v says in the book of “Sharh ‘Ilal At-Tirmidhi” 1/43-44:

(Imam Abu Isa (At-Tirmidhi) v said: “Some people who do not understand the (religious) denounced the experts in what they say about the hadith-narrators of hadith narrators.

Indeed we have found that many of the Imams of the tabi’in discuss (gossip / denounce) the perowi among them is Hasan Al-Basri & Thowus Ma’bad they both denounce al-Juhani, Sa’id bin Habib bin Jubeir talking Tholq, Ibrahim an-Nakho’i and Amir al-sya’bi talking about a l-Harith al-`war. Similarly narrated from Ayyub as-Sakhtiyani, Abdullah bin ‘Aun, Sulaiman at-Taimi, Syu’bah bin Hajjaj, ats-Sufyan Thawri, Malik ibn Anas, al-‘ Auza’i, Abdullah bin Mubarak, Yahya ibn Sa ‘ id al-Qoththon, Waki ​​’ibn Jarrah, Abdurrohman bin Mahdi and besides those of the scientist, they’ve all been talking about the narrators and transmitters mendhoifkannya.

It is not that encourage them in this case (discuss / menghibah the transmitters) but to advise the Muslims, they just might not want to denounce and menghibah course, but they want to explain the weakness of the narrators in order to know the Muslims, because most of the weak narrators is an expert heresy, some defendants falsified hadith and others run many mistakes. Then the priests wished to clarify the nature of them (the narrators) with the truth, in order to preserve the religion and explain the true nature. Because the testimony of the religion (of hadith-pent) more mainstream for examination of the testimony on the issue of personal and property rights “. Ibn Rajab said: “Here Imam Tirmidhi want to explain that talking / mengunjing the perowi (Jarh wa ta’dil) was allowed. This has been agreed upon by the Salaf / predecessor of this people and their priests. Thus it is to tell which perowi / hadith is acceptable and what is not. Some people who do not have science thinks it is backbiting (which is forbidden), but it is not so, because if there is someone talking about disgrace maslahatnya personal-allowed-though (in religion) without any further dispute as denouncing the false witnesses, so that the general maslahatnya This is more permissible for Muslims anymore ”

6. V Shaykh al-Islam Ibn Taymiyah said in “Majmu ‘Fataawa” 28/225-232:

Calling people with anything they hate are of two kinds:

1. Call types (classes), every group who criticized Allah and His Messenger, then it is obligatory to denounce them, it is not among the backbiting.

2. Call individual either living or deceased. Should mention the ugliness of people in some circumstances, such as: in order to advise the Muslims about their religion and the world. Advising people in particular benefit and common religion is an obligation. Such as the hadith explains perowi wrong or lying as said by Yahya bin Said and Al-Auza’I about someone who accused (forge) and he did not know the hadith, then they say: “explain the nature and identity”. Someone once said to Imam Ahmad v: “I feel the weight if saying so and so is so and so (from their error-pent). So Imam Ahmad said: “If you live and I will also be silent then when the stupid / layman know what is right and what is wrong!!!

Such heretical priests experts who have opinions that menyelisihi the Qur’an and Sunnah or worship but menyelisihi the Qur’an and the Sunnah then they must (according to the consensus of the Muslims) described apostasy and warned people of the dangers . To the extent that Imam Ahmad never asked of v: “There is someone who is fasting, prayer, seclude themselves and there are others who argue expert heresy, which one you like more? He said, if the person is praying, then it i’tikaf benefits for himself but when he denied the benefits of heresy expert for the Muslims and this is more afdhol / more mainstream.

He explained that the wider benefits to the Muslims in their religion, which it includes jihad fi sabilillah. Clear way of God, religion, and Shari’a his manhaj of apostasy and hostility they (experts heresy) is an obligation under the agreement of the Muslims kifayah

If no-one is rejected / denied hazards (heresy) then it will be corrupted their religion. And damage its grown (heresy) is more powerful than the rule. Because they (the invaders) if the damage is not the first time the liver damage but they (experts heresy) was first performed is damaging the liver

7. Imam Hasan v Al-Basri said:

“There is no backbiting in the experts refute heresy”. He said: “Three classes of men that there is no prohibition in mengghibah them, one of whom is an expert in the extreme heresy heretical”. He also once said: “there is no backbiting terms in denouncing heretics and wicked perpetrators are manifest wickedness”. (Sayings is narrated by Al-Lalika’I in “Sharh Usul I’tiqod Ahlis Sunnah” 1/140)

8. Ibrahim An-Nakho’i v says:

“There is no backbiting in the experts refute heresy” (see Sunan Darimi 1/120)

9. Sufyan bin Uyainah v said:

“Imitators passions in religion there is no prohibition in mengghibahnya” (see “Mukhtashor Hujjah” by Nasr Al-Maqdisy p.538)

10. Abu Hamid Al-Ghozali after discussing the issue backbiting in his book “Ihya ‘Ulumuddin” he said:

“Know that backbiting is permissible for disyari’atkan for purposes that may not be up to him except with the backbiting, then there is no sin in it. It was there on the 6th state “. (Ihya ‘Ulumuddin 3/152)

From the sayings of the Salaf experts have been clear to the Sunnah above we will bolehnya mengghibah the heretic people with the aim of explaining / menyikap nature of their error to these people. It could even be mandatory, but please note that it is permissible mengghibah innovation experts with the following conditions:

1. Sincere for Allah and the purpose of denouncing / refute heresy expert is advising the Muslims and warned them of the dangers of their heresy. In addition to this purpose then it backbiting is forbidden, such as personal enmity, envy against heresy experts etc.

2. The perpetrators spread heresy heretical. If the offender is heresy to hide / not spreading heretical then it should not mengghibahnya. Because the perpetrators mengghibah heresy (heretics people) goal for enjoining unjust and it can not be done unless it is revealed heretical / disseminated in the community

3. Expert heresy is still alive and not dead. If the person (deceiving people) had died then it should not mengghibahnya, except if he has the books (the writings) and the followers of the load and spread heretical then obliged to warn people of it.

4. Be fair to refute the expert heresy, apostasy explain / kebid ‘ahannya without lying / no-fetched. (See “Mauqif ahlis Sunnah wal Jama’ah min ahlil ahwa ‘wal heresy” by DR. Ibrahim Ar-Ruhaily 2/506-509)


Sumber : Majalah adz-Dzakhiirah

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