The Book of Faith-10a
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The reciter: Abu Bakr ibn Abi Shaybah narrated to us, Abu Mu'awiyah and Waki' narrated to us from al-A'mash. And Manjab ibn al-Harith al-Tamimi narrated to us, and the wording is his, Ibn Miskhin narrated to us from al-A'mash from Ibrahim from Hammam ibn al-Harith, who said: .
The Shaykh : "Qitat" and "namam" mean the same thing. The "namam" is the one who reports speech, i.e., transmits it. The scholars defined it as the one who transmits people's speech from one to another with the intention of causing corruption between them. This is the talebearer.
And Allah the Exalted said:[Al-Qalam 68:10-11] So we now have two considerations:
The first consideration is regarding the talebearer: We say that talebearing is among the major sins, because the Prophet (peace and blessings be upon him) denied his entry into Paradise. Thus, there is a specific punishment for it. The denial of entry here means the absolute denial of entry.
The second consideration is regarding the one to whom the speech is reported: He should not accept this, nor obey him, because Allah the Exalted guided to this by saying:[Al-Qalam 68:11] And because the one who reports to you about others will report about you to others. So beware of the talebearer; there is no good in him.
The statement of the scholars (may Allah have mercy on them) that it is "with the intention of corruption" or "in order to corrupt" indicates that if a person intends good and advice by it, then it is not talebearing. For example, if he sees a person accompanying another, and this companion takes his speech and leaks it and spreads it among people, or if he hears him insulting this companion, and he wants to inform him of his state so that he may beware of him. Then this is not intended for corruption, but rather for advice, so that a person is not deceived by this man who has become his companion. For some people come to you and say such and such, and you think the man is advising, but in reality he is a talebearer. Perhaps he comes to you insulting one of the responsible parties. You think this man is righteous and that he has knowledge, and you engage with him and say: "True." Whatever he says, you say: "True." If he says so-and-so did this, you say: "True." This is wrong. It is true that this must be refuted, it is true, but he is dictating and you are writing, while you think he is advising. So one must beware of the talebearer. Thus, we have two considerations. The first consideration is regarding whom?
We were sitting with Hudhayfah in the mosque when a man came and sat with us. It was said to Hudhayfah: This man reports things to the ruler. Hudhayfah said, intending for him to hear: I heard the Messenger of Allah (peace and blessings be upon him) say: The talebearer will not enter Paradise.
كنا جلوساً مع حذيفة في المسجد، فجاء رجل حتى جلس إلينا فقيل لحذيفة : إن هذا يرفع إلى السلطان أشياء فقال حذيفة إرادة أن يسمعه : سمعت رسول الله صلى الله عليه وسلم يقول: لا يدخل الجنة قتاتThe Shaykh : "Qitat" and "namam" mean the same thing. The "namam" is the one who reports speech, i.e., transmits it. The scholars defined it as the one who transmits people's speech from one to another with the intention of causing corruption between them. This is the talebearer.
And Allah the Exalted said:
(10) And do not obey every worthless habitual swearer (11) [And] scorner, going about with malicious gossip -
ولا تطع كل حلاف مهين هماز مشاء بنميمThe first consideration is regarding the talebearer: We say that talebearing is among the major sins, because the Prophet (peace and blessings be upon him) denied his entry into Paradise. Thus, there is a specific punishment for it. The denial of entry here means the absolute denial of entry.
The second consideration is regarding the one to whom the speech is reported: He should not accept this, nor obey him, because Allah the Exalted guided to this by saying:
[And] scorner, going about with malicious gossip -
هماز مشاء بنميمThe statement of the scholars (may Allah have mercy on them) that it is "with the intention of corruption" or "in order to corrupt" indicates that if a person intends good and advice by it, then it is not talebearing. For example, if he sees a person accompanying another, and this companion takes his speech and leaks it and spreads it among people, or if he hears him insulting this companion, and he wants to inform him of his state so that he may beware of him. Then this is not intended for corruption, but rather for advice, so that a person is not deceived by this man who has become his companion. For some people come to you and say such and such, and you think the man is advising, but in reality he is a talebearer. Perhaps he comes to you insulting one of the responsible parties. You think this man is righteous and that he has knowledge, and you engage with him and say: "True." Whatever he says, you say: "True." If he says so-and-so did this, you say: "True." This is wrong. It is true that this must be refuted, it is true, but he is dictating and you are writing, while you think he is advising. So one must beware of the talebearer. Thus, we have two considerations. The first consideration is regarding whom?