Sharḥ Riyāḍ al-ṢāliḥīnIbn al-'Uthaymin

[Explanation]

Earlier we noted that Imām al-Nawawī, may Allah have mercy on him, devoted a chapter to the kinds of backbiting that are permissible and cited several ḥadiths in support. Among them is the report of ʿĀʾishah, may Allah be pleased with her, that a man asked permission to enter upon the Prophet, peace and blessings be upon him. The Prophet said, “Grant him entry—what a wretched member of his clan!” In another wording: “what a wretched son of his clan.” That man was known for corruption and deviance. This establishes that it is lawful to backbite those who openly practice corruption and misguidance, so that people may be warned against their evil and not be deluded by them.

Hence, if you encounter someone whose wickedness and deviation are manifest yet he has dazzled people with his eloquence so that they flock to him, thinking he is upon righteousness, you must clarify that such a person is of no benefit and denounce him, lest the public be deceived. How many are the slick-tongued and fluent whose appearance pleases you when you see them and whose speech you find captivating, even though they contain no good whatsoever! Exposing their true state is an obligation.

It is likewise narrated—also from ʿĀʾishah—that the Prophet, peace and blessings be upon him, said, “I do not think that So-and-so and So-and-so understand anything of our religion.” The two he named were hypocrites; he censured them by declaring that they know nothing of the religion, for a hypocrite possesses no real knowledge of Allah’s religion in his heart, even if his ears have heard it. May Allah protect us. Outwardly he appears Muslim, yet inwardly he is an unbeliever.

Allah the Exalted says: “And among the people are those who say, ‘We believe in Allah and the Last Day,’ yet they are not believers. They seek to deceive Allah and those who believe, but they deceive only themselves, though they do not perceive.” (Qur’an 2:8-9)

[الشَّرْحُ] تقدم أن النووي ﵀ ذكر باباً في بيان ما يجوز من الغيبة وذكر لذلك أحاديث فمنها حديث عائشة ﵂ أن النبي ﷺ استأذن عليه رجل، يعني ليدخل بيته فقال ائذنوا له، بئس أخو العشيرة وفي لفظ بئس ابن العشيرة وكان هذا الرجل من أهل الفساد والغي، فدل هذا على جواز غيبة من كان من أهل الفساد والغي وذلك من أجل أن يحذر الناس فساده حتى لا يغتروا فيه فإذا رأيت شخصًا ذا فساد وغي لكنه قد سحر الناس ببيانه وكلامه يأخذ الناس منه ويظنون أنه على خير، فإنه يجب عليك أن تبين أن هذا الرجل لا خير فيه وأن تثني عليه شرًا؛ لأجل ألا يغتر الناس به، كم من إنسان طليق اللسان فصيح البيان إذا رأيته يعجبك جسمه وإن يقول تسمع لقوله، ولكنه لا خير فيه، فالواجب بيان حاله، كذلك أيضاً ذكر أن النبي ﷺ من حديث عائشة أيضاً قال ما أظن أن فلانًا وفلانًا يعرفان من دينناً شيء وكانا من المنافقين فأثنى عليهما شرًا وأنهما لا يعرفان من الدين شيئاً، لأن المنافق لا يعرف من دين الله شيئاً في قلبه وإن كان يعرف بأذنه، لكن لا يعرف بقلبه والعياذ بالله، فهو منافق يظهر أنه مسلم ولكنه كافر، قال الله تعالى: ومن الناس من يقول آمنا بالله وباليوم الآخر وما هم بمؤمنين يخادعون الله والذين آمنوا وما يخدعون إلا أنفسهم وما يشعرون.

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