Sayyiduna Abu Hurairah (may Allah be pleased with him) narrates that the Messenger of Allah (peace and blessings be upon him) said: Do you know what backbiting is? The companions said: Allah and His Messenger know best. He (peace and blessings be upon him) said: It is mentioning about your brother something which he dislikes, which is actually present in him. A man asked: What if what I say about my brother is actually found in him? He (peace and blessings be upon him) replied: If what you say is present in him, then you have backbitten him, and if those faults are not in him, then you have slandered him.
Hadith Referenceالفتح الربانی / كتاب آفات اللسان / 9874
Hadith Gradingمحدثین:صحیح
Hadith Takhrij«أخرجه مسلم: 2589، (انظر مسند أحمد ترقيم الرسالة: 7146 ترقیم بيت الأفكار الدولية: 7146»
Brief Explanation
Benefits: … It is narrated mursal from Matlub bin Abdul Malik bin Hantab, he says: "A man asked the Messenger of Allah sallallahu alayhi wa sallam, 'What is backbiting (ghibah)?' The Messenger of Allah sallallahu alayhi wa sallam said: 'That you mention about a person something which he dislikes to hear.' He said: 'O Messenger of Allah! Even if it is true?' The Messenger of Allah sallallahu alayhi wa sallam said: 'If you say something false, then that is slander (buhtan).' … A man asked the Messenger of Allah sallallahu alayhi wa sallam: What is backbiting? The Messenger of Allah sallallahu alayhi wa sallam replied: To mention about a person something which he would dislike to hear. He said: O Messenger of Allah! Even if it is true (and correct)? The Messenger of Allah sallallahu alayhi wa sallam said: If you say something untrue about him, then that is slander (not backbiting). (Muwatta Imam Malik: 3/150, Sahihah: 1992)
In this, both the meaning and concept, as well as the reprehensibility and abhorrence, of backbiting (ghibah) and slander (buhtan) have been explained. The Noble Prophet sallallahu alayhi wa sallam has set a standard before us for our success and prosperity: whenever we are about to comment on someone, we should first consider whether this conversation can be held in that person's presence. If it cannot be, then we should immediately refrain.
If the chains of transmission and the context of this narration are examined, it will become clear that the words "laysa" are not part of this hadith; this is a mistake from some narrator. In the translation, the word "laysa" has not been taken into account.