Bu yerda shunday odam nazarda tutilmoqda, u birovdan eshitgan gapini boshqalarga, odamlar orasida fitna-fasod chiqaradigan tarzda yetkazadi. Musulmon ulamolarining ittifoqli fikriga ko'ra, bu harom hisoblanadi. Bu makruh amalning taqiqlanganligini tasdiqlaydigan ko'plab dalillar bor. Quyidagilar ulardan bir qismidir:

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:

Allohning Elchisi ﷺ shunday dedilar: "Odamlarning so'zlarini bir-biriga yetkazib, ularning orasiga adovat soladigan kishi jannatga kirmaydi."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

Bir safar Allohning elchilari ﷺ ikki qabr yonidan o'tdilar va dedilar: "Ikkalasi azobga giriftor qilinmoqda, lekin katta bir gunox uchun emas: biri siydikdan o'zini tozalamas edi, ikkinchisi esa chaqimchi edi."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

Abu Hurayra (Alloh undan rozi bo'lsin) rivoyat qiladi: Allohning Elchisi ﷺ shunday dedilar: "Sen odamlarning eng yomoni — bir yuzi bilan bir guruhga, boshqa yuzi bilan boshqa guruhga ko'rinadigan ikkiyuzlamachi ekanini topasan."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

U ham dedi: "Kim bu dunyoda odamlarning so'zlarini ularga yetkazib, ular orasiga adovat soladigan bo'lsa, Alloh uni Oxiratda qattiq azobga giriftor qiladi;"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

Imom Abu Hamid al-G'azzoliy bu battar gunohning faqat boshqalarning so'zlarini yetkazishdan iborat emasligini ta'kidlagan, balki odam yashirilishini istamagan narsani fosh qilishni ham o'z ichiga olishini, bu nutq, yozuv, imo-ishora va boshqa vositalar orqali amalga oshirilgan bo'lsa ham, ta'kidlagan. Biroq, boshqalarning ishlari haqida topgan narsasi haqida odam sukut saqlashi kerak, faqat uni e'lon qilish musulmonlarga foyda keltirganda yoki ularni gunohga yo'l qo'yishdan saqlaganda bundan mustasno. Bundan tashqari, kimga boshqalar haqida xabar yetkazilgan bo'lsa, u quyidagilarga amal qilishi kerak:

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) Bunday odamning gapiga ishonmaslik, chunki bunday kishida taqvo yo'q; b) G'iybatchiga bu ulkan gunohdan qaytishni maslahat berish; c) Gunohkorni Alloh rizosi uchun yomon ko'rish; d) Qur'oni Karim buyurganidek, gumonlardan saqlanish: {Ey iymon keltirganlar! Gumonlarning ko'pidan saqlaninglar, chunki ba'zi gumonlar gunohdir.} (Hujurot surasi, 12-oyat)

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) Odamlarning aybini qidirish va ularni kuzatishdan saqlanish, Ulug' Qur'on buyurganidek: {Bir-biringizning ayblarini qidirmang.} (Hujurot: 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) Bu gunohdan nafratlanish: Bir kishi 'Umar ibn 'Abd al-'Aziz huzuriga kelib, boshqa bir odam haqida unga yoqmaydigan gapni aytdi. Shunda 'Umar unga dedi: "Keling, ishingizni tekshirib ko'raylik: agar yolg'on gapirayotgan bo'lsangiz, siz oyatda zikr etilgan kishilardansiz: {Agar fosiq sizlarga biror xabar keltirsa, uni tekshirib ko'ringlar} (Al-Hujurat: 6). Agar rostini gapirayotgan bo'lsangiz, siz oyatda zikr etilgan kishilardansiz: {G'iybat qiluvchi, chaqimchilik qilib yuruvchi} (Al-Qalam: 1). Ammo xohlasangiz, sizni kechirishimiz mumkin." Odam javob berdi: "Iltimos, meni kechiring, ey mo'minlar amiri. Bunday ish boshqa qilmayman."

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.

Bir kishi As-Sahib Ibn 'Abad (Alloh unga rahm qilsin) ga yetim kishining mulkini noqonuniy ravishda yeyishga chaqirib xat yozdi. As-Sahib Ibn 'Abad uning xatiga javob yozib dedi: "Tuhmat bizga yoqmaydi, o'lik Allohning rahmatidadir, yetim Allohning himoyasidadir, mol esa Allohning ne'matidir, boshqalarning molini noqonuniy yeyishga vositachilik qilgan kishi Allohning la'natiga uchraydi." Al-Hasan al-Basriy dedi: "Albatta, sizga boshqalarning so'zlarini aytib beradigan kishi, sizning so'zlaringizni ham boshqalarga aytib beradi." Ibn al-Mubarak quyidagi oyatga ishora qilib: {Shafqatsiz, shundan so'ng yana tug'ilmish nomi buzuq kimsa (Qalam: 13)}, dedi: "Harom nasabli bola odamlarning sirini saqlamaydi." Bir solih kishi o'z do'stining oldiga borganida, do'sti uchinchi shaxs haqida shunday gap aytdiki, u boshqa shaxs bu gap aytilishini yoqtirmas edi. Shunda solih kishi dedi: "Ey birodar! Sen g'iybat qildingiz va meni uchta gunohga qo'shdingiz."

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) O'sha birodarning jirkanch ishi, b) Yuragimdagi tashvish, c) Sizning rostgo'yligingizga shubha.

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

Odamlardan biri 'Ali ibn al-Husayn (Alloh ulardan rozi bo'lsin) huzuriga kelib: "Falon kishi sizni haqorat qildi", dedi. Shunda 'Ali ibn al-Husayn: "Keling, o'sha kishiga boraylik", dedi. U kishining oldiga borgach, 'Ali ibn al-Husayn shunday dedi: "Agar aytganingiz to'g'ri bo'lsa, men Allohdan meni mag'firat qilishini so'rayman. Agar to'g'ri bo'lmasa, men Allohdan sizni mag'firat qilishini so'rayman." Allohning: "Uning xotini ham o'tin tashuvchi bo'ladi" (Al-Masad: 4) oyatini sharhlab, ba'zi olimlar: "U gap tashuvchi edi", deydilar. Bu battol gunoh o'tin tashish bilan o'xshatilmoqda. Gap tashish va o'tin tashish o'rtasidagi o'xshashlik shundaki, birinchisi qattiq adovatga, ikkinchisi esa qattiq olovga sabab bo'ladi.

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.