A nan, abin da ake nufi shi ne mutumin da yake isar da abin da ya ji daga wani ga wasu ta hanyar da za ta haifar da rarrabuwa a tsakanin mutane. Malaman Musulunci sun yi ijma'i cewa wannan aiki haramun ne. Akwai dalilai masu yawa da suke tabbatar da haramcin wannan aiki mai banƙyama. Ga wasu daga cikinsu:

Here, the reference is to a person who passes on to others what he hears from someone in such a manner that will cause dissension among people. It is unanimously unlawful according to the opinions of the Muslim scholars. There are many proofs that maintain the prohibition of that abhorred action. The following are some of them:

Manzon Allah ﷺ ya ce: "Wanda ya tada gaba tsakanin mutane ta hanyar kai musu maganar juna ba zai shiga aljanna ba."1

The Messenger of Allah (pbuh) said, "He who stirs up enmity among people by quoting their words to each other will not enter paradise.”1

Sau ɗaya Manzannin Allah ﷺ sun wuce ta kaburbura biyu, sai suka ce: "Waɗannan biyun ana azabtar da su, kuma ba don wani babban abu ba: ɗayansu bai tsarkake kansa daga fitsari ba, ɗayan kuwa mai yada magana ne."2

Once the Messengers of Allah (pbuh) passed by two graves and said, "The two are being tormented, and not for anything excessive: one of them did not free himself of traces of urine, while the other was a talebearer.”2

Daga Abu Hurairah (Allah ya yarda da shi), cewa Manzon Allah ﷺ ya ce: "Za ka ga cewa daga cikin mafi munin mutane akwai wanda yake da fuska biyu, yana nuna wata fuska ga wasu, wata fuska kuma ga wasu."3

On the authority of Abu Hurairh (may Allah be pleased with him) that the Messenger of Allah said, "You find that among the worst people is someone who is two-faced, showing one face to some and another face to the others.”3

Ya kuma ce ﷺ: "Duk wanda ya tayar da gaba a tsakanin mutane ta hanyar ambatar maganganunsu a duniya, Allah zai azabtar da shi sosai a Lahira;"4

He (pbuh) also said, "Who he stirs up enmity among people by quoting their words in this world, Allah will severely torment him in the Hereafter;”4

Imam Abu Hamid Al-Ghazali ya nuna cewa wannan mummunan zunubi ba ya iyakance ga isar da maganar wasu kawai ba, har ya haɗa da bayyana abin da mutum ba ya son a bayyana, koda kuwa ta hanyar magana ne, rubutu, motsin jiki da sauransu. Duk da haka, ya kamata mutum ya yi shiru game da abin da ya gano na al'amuran wasu, sai dai idan yada shi zai amfani Musulmi ko ya hana su aikata zunubi. Haka kuma, wanda mai yada labari ya kawo masa labarin wasu, ya kamata ya bi abubuwan da ke biye:

Imam Abu Hamid AI-Ghazali highlighted the fact that this heinous sin is not confined to transforming the speech of others only but it includes unveiling what one does not like to be unveiled even if it is done through speech, writing, gestures etc. One should, however, keep silent concerning what he discovers of the affairs of others except incase when publicizing it would benefit the Muslims or prevent them from committing a sin. Moreover, the one to whom talebearer told news of others, should abide by the following:

a) Kada ka yarda da abin da wannan mutumin ya faɗa maka, domin irin wannan mutum ba shi da tsoron Allah. b) Ka shawarci mai yada maganganun ƙarya da ya nisanci wannan babban zunubi. c) Ka ƙi mai aikata zunubin saboda Allah. d) Ka guji zato kamar yadda Alƙur'ani mai girma ya umarta: {Ya ku waɗanda suka yi imani! Ku guji zato mai yawa, domin wasu zato zunubi ne.} (Al-Hujurat: 12)

a) Disbelieving what this person told him for such a man is of no piety, b) Advising the talebearer to abstain from this heinous sin, c) Detesting the sinner for the sake of Allah, d) A voiding suspicion as the Glorious Qur'an instructs, {O ye who believe! A void suspicion as much (as possible): for suspicion in some cases is a sin.} (AI-Hurjurat: 12)

e) Kauce wa leƙen asiri da neman laifuffukan mutane, kamar yadda Alƙur'ani mai girma ya umarta, {Kuma kada ku yi leƙen asiri ga juna.} (Al-Hujurat: 12)

e) Avoiding spying and searching out the other people's faults as the Glorious Qur'an commands, {And spy not on each other.} (AI-Hujurat: 12)

f) Ƙin wannan zunubi: Wani mutum ya zo wajen 'Umar Ibn 'Abd Al-'Aziz ya faɗa masa wani abu game da wani mutum wanda shi (Umar) zai ƙi a ambata masa. Sai 'Umar ya ce masa, "Bari mu bincika al'amarinka: Idan kana ƙarya, kana cikin waɗanda aka ambata a cikin ayar, {Idan wani fasiƙi ya zo muku da wani labari, ku binciki gaskiyarsa.} (Al-Hujurat: 6), kuma idan kana faɗar gaskiya, kana cikin waɗanda aka ambata a cikin ayar, {Mai yawan zagi, mai yawo da maganganun ɓata suna.} (Al-Qalam: 1). Amma idan kana so, za mu iya yafe maka." Mutumin ya amsa ya ce, "Don Allah ka yafe mini, ya Shugaban Muminai. Ba zan sake yin hakan ba."

f) Abhorring this sin: A man came to 'Umar Ibn 'Abd AI-'Aziz and told him something about another person which the latter would have disliked being mentioned. Thereupon 'Umar said to him, "Let us examine your case: If you are lying, you are one of those who mentioned in the verse, ~If a sinner comes to you with any news, ascertain the truth. t (AI-Hujurat: 6), and if you are telling the truth, you are one of those mentioned in the verse, {A slanderer; going about with calumnies.} (Al-Qalam: 1) But if you wish we mayforgive you." The man replied, please forgive me, O Commander of the Believers. I shall never do it again.

Wata wasiƙa wani mutum ya rubuta wa As-Sahib Ibn 'Abad (Allah ya yi masa rahama) yana kiransa ya cinye dukiyar marayu ba bisa ƙa'ida ba. Sa'ad da As-Sahib Ibn 'Abad ya amsa wasiƙarsa, ya ce, "Ƙazafi abin ƙyama ne, matattu yana cikin rahamar Allah, marayu yana cikin kariyar Allah, dukiya kyauta ce daga Allah, kuma wanda ya yi shiga tsakani don cinye dukiyar wasu ba bisa ƙa'ida ba, Allah ya la'ance shi." Al-Hasan Al-Basri ya ce, "Lallai, wanda ya gaya maka maganar wasu, shi ma zai gaya wa wasu maganarka." Dangane da ayar, {Mai tsanani (kuma mugu) tare da duk wanda aka haifa ba bisa aure ba.} (Al-Qalam: 13), Ibn Al-Mubarak ya ce, ɗan zina ba ya kiyaye maganar mutane a asirce." Wata rana wani mutumin kirki ya ziyarci wani abokinsa, wanda ya faɗa masa wani abu game da wani mutum wanda shi wannan mutumin zai ƙi a ambace shi da shi. Nan take mutumin kirkin ya ce, "Ya ɗan'uwana! Ka aikata gulma, ka kuma sa ni aikata laifuffuka uku:"

A man wrote a letter to As-Sahib Ibn 'Abad (may Allah bestow mercy on him) calling him to unlawfully consume a property of an orphan. When As-Sahib Ibn 'Abad, replied to his letter he said, "Slander is abhorred, the dead is in Allah's mercy, the orphan is in Allah's support, the property is Allah's gift and the one who intercedes to consume unlawfully the property of others is cursed by Allah." AI-Hasan AI-Basri, said, "Assuredly, the one who tells you about the speech of others would also tell others about your speech." Referring to the verse, {Violent (and cruel) with all that of a doubtful birth.} (AI-Qalam: 13), Ibn AIMubark said, the illegitimate child does not keep in secret the speech of people." Once a righteous man visited one of his friends who told him something about another person that the latter would have disliked being mentioned. Thereupon, the righteous man said, 'O brother! You have committed backbiting and caused me to commit three crimes:

a) Ƙyamar wannan ɗan'uwan, b) Damuwa a zuciyata, c) Shakka game da gaskiyarka.

a) The abhorrence of that brother, b) Anxiety in my heart, c) Suspicion about your truthfulness.

Wani mutum ya zo wurin 'Ali Ibn Al-Husain (Allah ya yarda da shi) yana cewa, "Wane daga cikin mutane ya zage ka." Sai 'Ali Ibn Al-Husain ya ce, "Mu je wurin wannan mutum." Da ya isa wurin mutumin, 'Ali Ibn Al-Husain ya ce, "Idan abin da ka faɗa gaskiya ne, to ina roƙon Allah ya gafarta mini. Amma idan ba gaskiya ba ne, ina roƙon Allah ya gafarta maka." Game da tafsirin ayar, "Matarsa za ta ɗauki (itacen wuta mai cin wuta) a matsayin fitila." (Al-Masad: 4), wasu malamai sun ce, "Ita mai yada labarai ce." Wannan babban zunubi an kwatanta shi da ɗaukar itace, kuma kamanceceniyar da ke tsakanin ɗaukar labari da ɗaukar itace ita ce: a na farko yana haifar da gaba mai tsanani, a na biyu kuma yana haifar da wuta mai zafi.

A man came to 'Ali Ibn AI-Husain (may Allah be pleased with him) saying, "So and so of people insulted you." Thereupon, 'Ali Ibn AI-Husain said, "Let's go to such man." Having reached the latter man, 'Ali Ibn AI-Husain said, "If what you have said is true, I ask Allah then to forgive me. While if it is untrue, I ask Allah to forgive you." In commenting on the verse, "His wife shall carry the (crackling) wood as fuel.” (Al-Masad: 4), some scholars state that "She was a talebearer. This heinous sin is likened with carrying the wood the similarity between carrying the news and carrying the wood is that in the former it causes fierce enmity while in the latter it causes fierce fire.