Bukhari

Lexical Explanation:
«قَتَّاتٌ» is derived from the word «قَتَّ يَقُتُّ» (pattern of Nasr). Its meaning is "tale-bearer" (one who carries tales between people).

Understanding the Hadith:
It is understood that tale-bearing is a very grave sin. In one narration, the Prophet sallallahu alayhi wa sallam passed by two graves and said that they are being punished, and one of them is being punished because of tale-bearing. [أخرجه البخاري : 218، أخرجه مسلم : 292]
Imam Mundhiri rahimahullah has transmitted that there is consensus (ijma‘) of the Ummah that tale-bearing is forbidden (haram) and is a major sin (kabirah) in the sight of Allah. [كما فى توضيح الأحكام 452/7]
It should be remembered here that the meaning of "not entering Paradise" is that the tale-bearer will not enter Paradise initially; however, after receiving punishment for his sin, he will eventually enter Paradise.

Hadith Commentary:
That person used to convey false statements to Uthman (radi Allahu anhu).
Upon this, Hudhayfah (radi Allahu anhu) narrated this hadith to him. Qadi Iyad said that "qattat" and "nammam" have the same meaning. Some have differentiated, saying that a "nammam" is one who is present at the time of an incident and then, knowingly, carries tales about it to others, while a "qattat" is one who, without witnessing, merely hears something and then engages in tale-carrying. In any case, both "qattat" and "nammam" are included in the warning mentioned in the above hadith.

Al-Layth said: "Al-hamzah" is one who backbites you in your absence, and "al-lamzah" is one who backbites you to your face; that is, "hamzah" refers to those who speak ill of you behind your back, and "lamzah" refers to those who do so in your presence.
(Fath)

Hadith Commentary:
(1)
In this hadith, the word "qattat" is used, whereas in another narration, "nammam" is reported.
(Sahih Muslim, Al-Iman, Hadith: 290(105))
From these narrations, it is understood that "qattat" and "nammam" have the same meaning (tale-bearer).
From a linguistic perspective, the difference is that a "nammam" is present in a gathering and conveys what is said there to others, whereas a "qattat" secretly listens and then passes on what he has heard.

(2)
In any case, conveying people's statements here and there with the intention of causing discord among them is, in the sight of Allah and the people, the worst of crimes.
Such ahadith should be stated exactly as they have been transmitted, without interpretation, so that people do not commit such crimes. Even though this punishment is understood as a warning and threat, its meaning is that a person who commits such acts will not enter Paradise initially; however, after undergoing punishment, there is hope for Paradise for him, because in the Qur'an, the punishment of not entering Paradise is mentioned only for the polytheist (mushrik).
And Allah knows best.

Hadith Commentary:
Vocabulary of the Hadith:
:
Nammam:
Tale-bearer:
To convey the words of one person to another with the intention that the latter becomes suspicious of and angry with the former, and that discord and corruption arise in their mutual relations—this is called namimah (tale-bearing).
From this, the term nammam (tale-bearer) is derived.

Benefits and Issues:
The habit of tale-bearing
is among those grave sins that become an obstacle to entering Paradise.
And no person will be able to enter Paradise with this filthy and impure habit, except if he repents, or if he possesses such great good deeds on the basis of which he is forgiven,
or if the fire of Hell purifies him from this crime.
The inherent effect of this act is entry into the Fire.
When the effect of tale-bearing comes to an end, he will come out of Hell.

Hadith Commentary:
Vocabulary of the Hadith:
:
Qattat,
Nammam:
is in the meaning of.
According to some, a person who secretly listens to people's conversations is called a qattat.

Explanation: 1:

Those who carry tales about the believers and righteous people to rulers and government officials, those who compile and present reports about them, and those who mix truth with falsehood to achieve their own interests, should always keep in mind the punishment and retribution of Allah. Worldly benefits are connected to the fleeting life of a few days, whereas the life of the Hereafter has no end.

Benefits and Issues:
➊ To convey the words of others here and there with the intention of causing discord among people is the worst trait—both in the sight of people and in the sight of Allah.

➋ Such ahadith should generally be narrated as they are; however, it is established from the Qur’anic text () that Paradise is forbidden only to the polytheist, but as a punishment, Muslims will also suffer the torment of Hell. Therefore, regarding some actions about which it is mentioned that their perpetrator will not enter Paradise, the meaning is that he will not be admitted to Paradise initially. However, after punishment and reproach, he will enter Paradise.

➌ In the Arabic language, a distinction is made between (qattat) and (nammam): a (nammam) is one who, being present in a gathering, conveys what was said there to others, whereas a (qattat) listens secretly and then conveys it.

Takhrij:
[بخاري 6056 ],
[ مسلم الايمان 169/170 ],
[تحفة الاشراف 3/54 ]

Vocabulary:
«قَتَّاتٌ» Some scholars have said that «قتات» and « نمام» are the same, i.e., tale-bearer (one who carries gossip). Thus, this hadith has also come in these words:
«لا يدخل الجنة نمام» [صحيح مسلم، الايمان 168 ]
“The tale-bearer will not enter Paradise.”
Some have explained the difference between them: «نمام» (tale-bearer) is the one who is present at an occasion and conveys what is said there to others in order to create discord between them, because «نم اليه الحديث» means to convey something to a person in order to spread it and to cause corruption between them. [قاموس]
And «قتات» is the one who secretly listens to people’s faults or gathers them from here and there and then conveys them to others. In any case, both tale-bearing and backbiting (fault-finding) are extremely reprehensible acts.

Benefits:
➊ Condemnation of Tale-Bearing:
In the hadith of Muslim, it is stated regarding «نمام» (tale-bearer) that he will not enter Paradise. From this, it is understood that tale-bearing is forbidden (haram). In the Noble Qur’an, among the attributes of the disbelievers, one attribute is mentioned:
« هَمَّازٍ مَّشَّاءٍ بِنَمِيمٍ» [68-القلم:11]
“A great slanderer, going about with calumnies.”
And it is narrated from Ibn Abbas radi Allahu anhuma that the Prophet sallallahu alayhi wa sallam passed by two graves and said: They are being punished, and not for something major (difficult to avoid); one of them did not protect himself from his urine, and the other « فكان يمشي بالنميمة» “used to carry tales (gossip).” [ بخاري : 218 ] The reality is that tale-bearing severs the root of mutual love and affection, and the tale-bearer destroys the society. Therefore, one must be extremely cautious of it, and if someone comes with gossip, instead of encouraging him, he should be discouraged. Just as he brings others’ words to you, he will convey your words to others in the same way.

Condemnation of Backbiting and Fault-Finding:
«قتات» If «نمام» (tale-bearer) is in the meaning of tale-bearing, then its condemnation has already been mentioned above. But if it means listening to people’s conversations, collecting them, and conveying them further, then in addition to tale-bearing, another thing is condemned here, i.e., spying on people, seeking out their faults, and conveying them to others. This too is forbidden (haram), and whoever commits this sin will also not enter Paradise.
In Sahih Bukhari, it is narrated from Hammam that we were with Hudhayfah radi Allahu anhu. He was informed that such-and-such a person conveys people’s words to Uthman radi Allahu anhu, so Hudhayfah radi Allahu anhu said: I heard the Prophet sallallahu alayhi wa sallam say: «لا يدخل الجنة قتات» “The one who seeks out people’s words and conveys them will not enter Paradise.”