Backbiting &
Psychotherapy
Uzma Mazhar
I often hear from people that they have
been told that talking about
others in Counseling sessions is the same as backbiting which is not
allowed in Islam, and that Psychotherapy is harām.
This position is also held by some Imams and mullahs. I was perturbed by
this and did some research in Islamic literature to find out the correct
perspective on this issue. What I found was the exact opposite of what
these religious elite preach.
First of all... we need to understand what
backbiting is, when talking about others is forbidden and when it is allowed (yes, actually
allowed) and encouraged.
The Arabic term for backbiting is 'gheebah'
= talking in the absence of.
Backbiting is defined as: Talking behind one's back. To speak spitefully or
slanderously about another. Some include all negative and
positive talk in the absence of a person.
Generally there is
no purpose in such talk except spite and rancor. It is a mean and
nasty way of killing time. Most people know that gossip is harmful and
meaningless and serves no good purpose.
What does the Qurān say about backbiting/slander/gossip?
Sūrah al Humazah 104.1
Woe unto every slanderer, fault-finder.
Sūrah an Nūr 24.10 - 25
Narrates an incident pertaining specifically about the slander levied
against Įisha (raa) but applies to slandering women falsely and how
Muslims should handle such situation. By extrapolation this would
apply to everyone... men and women.
Sūrah al Mumtahannah 60.12
O Prophet! Whenever believing women come to you to pledge their allegiance
to you, that they would not ascribe divinity and would not commit adultery
and would not kill their children and would not indulge
in slander, falsely devising it out of nothingness, and would not
disobey you in anything right - then accept their pledge of allegiance and
pray to God to forgive them their sins for behold God is much forgiving, a
dispenser of grace.
Sūrah al Qalam 68.11
The slanderer that goes about with defaming tales.
The Qurān is very clear about gossip and slander being
a despicable activity. It mentions slander as baseless lies and false
accusations. It strongly discourages it. However, the Qurān foresees certain exceptions in which talking
about other's faults may be necessary. The Qurān uses the same
logic to permit it as it does for violence... just as fighting is allowed
only to resist oppression, the one exception for talking about somebody in
their absence is in matters
of injustice. Just as one is not allowed to initiate aggression
without just cause, one is not allowed to indulge in talking behind
another's back without just
cause. This includes talking about the negatives of strangers or
family members.
Sūrah an Nisa' 4.148-149:
"God loves
not that evil should be noised abroad in public speech, except where
injustice hath been done; for God is He who hears and knows all
things. Whether you publish a good deed or conceal it or cover evil with
pardon, verily God does blot out (sins) and has power (in the judgment of
values)."
Sūrah an Nisa' 4.135
"O ye who believe! Stand out firmly for
justice, as witnesses to Allah, even as against yourselves, or your
parents, or your kin, and whether it be (against) rich or poor: for Allah
can best protect both. Follow not the lusts (of your hearts), lest
you swerve, and if you distort (justice) or decline to do justice, verily
Allah is well-acquainted with all that you do."
Imam Ghazālī in his 'Ihya Ulūm ud Din'
cites 6 situations in which backbiting is allowed.
1. To narrate the faults of another in a trial.
2. To help change one's evil deeds.
3. To seek a legal decision.
4. To warn about someone's harmful deeds.
5. To disclose the bad deeds of an evildoer.
6. To call someone by a well-known characteristic or feature.
He
goes on to say:
>>To
disclose the guilt of those who are accustomed to evil deeds openly is no
sin, such as a male wearing female dress, a drunkard, a fornicator, or an
oppressor.
The Prophet (saw) said: There is no sin in backbiting a person
who has shaken off the screen of shame from his face.
Hazrat Omar (raa)
said: There is no honor for a great sinner (meaning those who commit major
sins openly). He who commits sins secretly should have the honor of his
fault being kept secret.
Hazrat Hasan Basri said: There is no fault in
backbiting three persons - (1) one who is a slave of passion, (2) an open
and well known transgressor, (3) and a tyrant ruler.
>>The Prophet (saw) said:
Do you consider it bad to disclose the faults of a sinner? Disclose his
faults so that people may know them. Disclose the faults in him, so that
people may take precaution.
>>It
is lawful to narrate the deeds of another to seek legal decision or law
for remedy. For instance, one says: My father, my wife or my son treats me
like this. What is the remedy of getting out of it?
Hinda, daughter of
Utba, complained to the Prophet: 'Abu Sufiyan is a miser. He does not bear
necessary expenses of my children and myself. May I spend anything in his
absence? The Prophet said: Take such things as are necessary for you and
your children. Hinda mentioned about miserliness and oppression of Abu
Sufiyan, but the Prophet (saw) did not blame her for backbiting, as she
had intention of taking decision.
(Note: Abu Sufiyan was Hinda's husband)
>>The ancient sages said: There is no
sin in disclosing the guilt of three persons - (1) a tyrant ruler (2) a
learned innovator (3) and a shameless evildoer.<< end quote.
There are numerous ahādīth about the
companions (male and female) asking the Prophet's advice in matters
relating to each other... these incidents are not limited to legal
situations but also personal and marital issues. If such talk was
prohibited how would one know what the problem is and how would one give
advice?
The element of gossip enters a situation
when you are not directly seeking advice or a solution for a problem but
are sitting with friends and bad-mouthing someone just for the heck of
it. Backbiting and gossip is when a group of people find fault and
malign someone, adding their tales of woe to it without a meaningful
purpose, such that by the end of the evening there is no positive
resolution and all you have accomplished is engendering bad feelings
toward that person.
Now as regards seeking help, the Qurān
tells us:
Sūrah ash Shura 42.38
To seek mutual consultation in matters that affect others.
Sūrah ash Shura 42.39
'And those who, when an oppressive wrong is inflicted on them, (are not
cowed but) help and defend themselves.'
Sūrah ash Shura 42.41-42
'But indeed if any do help and defend themselves after a wrong
(done) to them, against such there is no cause of blame.
The blame is only against those who oppress by wrongdoing and insolently
transgress beyond bounds through the land, defying right and justice: for
such there will be a penalty grievous.'
Since
the purpose of Psychotherapy is to seek help/advice and to heal from the wounds caused by others,
it is necessary to talk about others to the extent that you are presenting
your situation and how it affects you... it is not to indulge in gossip but to
present facts, learn from it and move on. In presenting your
situation you will have to talk about the other person and how they deal
with you. This may include facts as well as your perception of it
and your interpretation of the situation. Sometimes our perception
of a situation is wrong, the process of
Psychotherapy helps correct our false perceptions and faulty
interpretations. When our perception is correct it helps to have someone
validate our belief and help us decide how to handle that situation.
The purpose and function of psychotherapy
groups is to place people together who have experienced similar problems
for mutual consultation, to learn how to cope and heal from each
other. These groups are powerful tools in identifying problems as
well as support and encouragement to heal. However, when
therapy groups continue to focus on negativity it is an indication of
it being a 'sick group' meaning that the members have not healed and need further
help. The function and purpose of therapy is to
heal not to dwell in a 'poor me' state and continue to gripe about the
wrongs other people may have done to you. The nature of healing is
such that when one is healed one no longer has the need to think or talk
about the persons or situations that caused them pain.
Another angle to consider is that scholars
accept and acknowledge that when necessary one can bare oneself in front
of a medical physician of the opposite gender, even though to bare oneself
is generally not acceptable. In the same vein talking about someone
behind their back would be reasonable when necessary for
treatment.
Islām is not a rigid, repressive or
puritanical religion that does not take into account exceptional
situations and needs of the people; it is reasonable and rational, and
allows for special needs to be accommodated when necessary by stretching
its rules in those situations. There are many examples of this
principle, e.g.: eating of forbidden foods in situations of life and
death, shortening prayers when traveling and abstaining from fasts when
traveling, etc.
As a matter of fact it would be wrong to accuse the
oppressed and wronged of backbiting when their sole purpose of seeking
help is to heal. Instead of creating an environment in which the
wronged are protected and helped we are turning against them. It is
a well-known fact that when a person is oppressed their ability to make
decisions is affected, they doubt their own ability to evaluate or judge a
situation and need help in correcting their own thinking. There is nothing
wrong in seeking help to improve yourself, to learn to better yourself and
to free yourself of shackles that keep you from being whole.
When next time someone tells you that
psychotherapy is nothing more than gossip and backbiting...ask them if
they have ever been in therapy. ;-)
Reference:
Revival of Religious Learnings, Imam Ghazālī's
Ihya Ulūm ud Din
VOL. III
BOOK
III The Book of
Destructive Evils
CHAPTER IV
Harms of The Tongue
Section: In
What Cases Backbiting is Allowed.
http://www.ghazali.org/ihya/english/ihya-vol3-C4.htm
© 2004 UzmaMazhar@hotmail.com
Additional reading:
Shura
(Consultation) In The Family Abdul Malik Mujahid |