这里所指的是这样一种人:他把从别人那里听来的话传给他人,而这样的传话方式会在人们之间引起纷争。根据穆斯林学者的一致意见,这种行为是明确禁止的。有许多证据可以证明这种可憎行为的禁止性。以下是其中的一些:

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:

真主的使者ﷺ说："挑拨他人之间的仇恨、将他们的话传来传去的人，不会进入天堂。"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

有一次，安拉的使者ﷺ经过两座坟墓，他说：“这两个人正在受刑罚，但并非因为什么大事：其中一人不注意清洁小便的痕迹，另一人则搬弄是非。”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

据艾卜·胡莱赖（愿安拉喜悦他）传述，安拉的使者ﷺ说："你们会发现，最坏的人之一是两面人，对这些人显一副面孔，对另一些人显另一副面孔。"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

他（愿主福安之）也说："谁在今世挑拨人与人之间的仇恨，传播别人的言论，真主在后世必严厉惩罚他。"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

伊玛目阿布·哈米德·安萨里（Abu Hamid AI-Ghazali）指出，这一可憎的罪恶不仅限于传播他人的言语，还包括揭露他人不愿被揭露的事情，即使是通过言语、文字、手势等方式进行的。然而，人们对于所发现的他人事务，应当保持沉默，除非公开这些事情能够对穆斯林有益，或能够阻止他们犯罪。此外，被搬弄是非者告知他人消息的人，应当遵守以下几点：

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) 不相信此人对他所说的话，因为对这样的人而言，这并非虔诚之举； b) 劝告传话者远离这一可憎的罪恶； c) 为了安拉的缘故而憎恶这个犯罪之人； d) 避免猜疑，正如《古兰经》所教导的那样：{信道的人们啊！你们应当尽量避免猜疑，因为猜疑有时是一种罪恶。}（《胜利》章：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) 避免窥探他人并寻找别人的过错，正如《古兰经》所命令的：{你们不要互相窥探。}（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) 厌恶此罪：有人来见欧麦尔·本·阿卜杜勒·阿齐兹，告诉他关于另一个人的一些话，而后者是不愿被人提及的。欧麦尔于是对他说："让我们来审视你的情况：如果你在撒谎，你就是经文中所说的那种人：{如果一个犯罪的人带着消息来见你们，你们应当查明}（黑吉拉特章：6）；如果你说的是实话，你就是经文中所提到的那种人：{爱诽谤、爱搬弄是非的人}（格兰穆章：1）。但如果你愿意，我们可以饶恕你。"那人回答说："请饶恕我，信士们的长官。我再也不会这样做了。"

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.

一个人写信给As-Sahib Ibn 'Abad(愿真主怜悯他),劝他非法侵吞一个孤儿的财产。As-Sahib Ibn 'Abad回信时说:"诽谤是可憎的,死者在真主的慈悯之中,孤儿在真主的扶助之中,财产是真主的恩赐,而为了非法侵吞他人财产而说情的人,必遭真主的诅咒。" Al-Hasan Al-Basri说:"你要明白,那个向你讲述别人言论的人,也必定会向别人讲述你的言论。" 关于经文"凶暴粗野,且出身卑贱"(《笔录章》:13),Ibn Al-Mubarak说:"私生子不会保守人们言论的秘密。" 有一次,一位正直的人去拜访他的一位朋友,朋友向他讲述了另一个人的某些事情,而那个人是不愿别人提及的。于是这位正直的人说:"兄弟啊!你犯了背后议人的罪,并且让我也犯了三项罪过:

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) 那位兄弟的厌恶 b) 我心中的忧虑 c) 对你诚实与否的怀疑

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

一个人来到阿里·本·侯赛因（愿安拉喜悦他）那里，说："某某人侮辱了你。"于是，阿里·本·侯赛因说："我们去找那个人。"他们来到那人跟前，阿里·本·侯赛因说："如果你所说的是真的，那我求安拉宽恕我；如果不是真的，那我求安拉宽恕你。" 学者们在解释经文"她的妻子也要背负柴薪"（《绝灭》：4）时说："她是一个搬弄是非的人。这种可憎的罪恶被比作背负柴薪。搬弄是非与背负柴薪的相似之处在于：前者引起激烈的仇恨，后者引起猛烈的火焰。"

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.