Contemplating Some of The Strategies and Maneuvers of The Gossipers and Rumourmongers During The 2000s

In The Name of Allah, The Most Merciful, The Bestower of Mercy.

The Messenger, peace and blessings of Allah be upon him, said:

إنَّ الحَلاَلَ بَيِّنٌ وَإِنَّ الْحَرَامَ بَيِّنٌ، وَبَيْنَهُما أُمُورٌ مُشْتَبِهَاتٌ لاَ يَعْلَمُهُنَّ كَثِيرٌ مِنَ النَّاسِ، فَمَنِ اتَّقَى الشُّبُهَاتِ فَقَدِ اسْتَبْرَأَ لِدِينِهِ وعِرْضِهِ، ومَنْ وَقَعَ فِي الشُّبُهَاتِ وَقَعَ فِي الْحَرَامِ، كَالرَّاعِي يَرْعَى حَوْلَ الْحِمَى يُوشِكُ أَنْ يَرْتَعَ فِيهِ، أَلاَ وَإِنَّ لِكُلِّ مَلِكٍ حِمًى، أَلاَ وإِنَّ حِمَى اللهِ مَحَارِمُـهُ، أَلاَ وَإِنَّ فِي الْجَسَدِ مُضْغَةً إِذَا صَلَحَتْ صَلَحَ الْجَسَدُ كُلُّهُ، وَإِذَا فَسَدَتْ فَسَدَ الْجَسَدُ كُلُّهُ، أَلاَ وهِيَ الْقَلْبُ

“That which is lawful is clear and that which is unlawful is clear and between the two are ambiguous matters which many people do not know of. So whoever took caution regarding the ambiguous matters has absolved himself regarding his religion and his honour. And whoever fell into the doubtful matters has fallen into the unlawful, just like the shepherd who grazes his flock around the sanctuary (of a king), all but grazing therein. Indeed, every king has a sanctuary (that cannot be violated) and indeed the sanctuary of Allāh is his prohibitions. Indeed, there is a morsel of flesh in the body which if it is sound the whole body is sound and which if it is corrupt the whole body is corrupt. Indeed, it is the heart.” [1]

The Messenger, peace and blessings of Allah be upon him, said:
دَعْ مَا يَرِيبُكَ إِلَى مَا لاَ يَرِيبُكَ

“Leave that which makes you doubt for that which does not make you doubt.” [2]

When whispers, insinuations, and rumours started to circulate, they wielded such influence that they incited action even in the absence of validity. Initially, the gossipmongers purported to be disseminating knowledge or providing helpful feedback, yet those who supposedly required their input remained oblivious to their alleged constructive criticism and instead received it through others in the image of discreet defamation. When confronted, the gossipmongers and rumourmongers used to shift blame onto others for not being open to criticism or claimed entitlement to their opinion, despite being guilty of backbiting. However, much of what was said remained unverified, yet still managed to resonate with those who shared similar grievances, and created a misleading narrative for those seeking clarity. The spread of rumours seemed helpful to those who struggled to understand a situation, while the gossipmonger’s true strategies were very clear to insightful observers – to sow confusion or boost their own image at the expense of others, thus they manipulated perceptions to gain support.

The gossipers and rumourmongers employed a strategy when it came to selecting their audience, focusing on individuals who were already plagued by uncertainty or those whose vulnerabilities were assuaged by the rumours and gossip they provided. Sometimes, despite the scepticism of their listeners, the relevance of the information to their exaggerated grievances often outweighed any doubts, prompting them to eagerly engage in discussions about other, more absurd rumours. Sometimes, even when the rumour seemed far-fetched based on what the targeted audience knew to be true, they turned a blind eye because it was about someone they disliked. Indeed, people often used to spread rumours to boost their ego and make themselves feel more informed or in control of certain situations, or to oppose individuals they considered to be obstacles to their ambitions. In this manner, they strategically singled out a specific group to accentuate divisions between groups – placing one group on a pedestal above another, whether to curry favour with prominent figures who can enhance their standing within their social circle and advance their agendas or to sway the opinion of the gullible and unsuspecting onlooker. When they spoke to someone considered a confidant, they exuded boldness and confidence in their rumours and gossip. However, when they addressed someone they do not view as a close ally or someone lacking interest, they subtly initiated a conversation by inquiring if the other party has also observed the same details. This method allowed them to subtly contribute to the growing list of criticisms against their targeted individuals. This was a strategic approach to spreading rumours, aiming to position themselves as perceptive observers or individuals offering constructive feedback. Some engaged in this game only to find themselves unexpectedly exposed. Hence, as young men at the time, we gradually learned from the plight of these individuals. Thereafter, whenever we thought that some observations could be offered as constructive feedback or criticisms to an organisation, a Masjid or a Markaz, we either approached those we intended to address or sought out those who could rectify the issue. Otherwise, we realised that exercising self-restraint was better, for even through frankness or a sincere expression of frustration, our statements may be spread by gossip-mongers, causing much animosity between people.

We have observed this scenario on numerous occasions since 1995. The rumours weave a tangled web, and no matter how long it took for clarity to emerge, those who remained silent and offered advice when a clear mistake was evident were the ones who emerged unscathed. Then there were those whose covert machinations were exposed as numerous individuals came forward with concrete evidence of their deceit, self-serving pursuits, and tactics of divide and rule that were driven by a desire for leadership and prominence among their peers. This is what befell some individuals and their associates- the charismatic orators whose duplicity, after many years, was laid bare. They persisted until Allah exposed their covert deceit and their ambition for power as helpful feedback. It became evident to everyone that they distorted the truth, misled those who didn’t fully understand the situation and twisted perceptions away from reality. They cunningly led people to believe they understood something, even in the face of evidence that should have revealed their error and convinced them to accept the truth and distance themselves from the tricks of the rumourmongers. They made people understand something contradictory, whilst leaving them in doubt about something else that had an equal chance of being the truth. They made them understand something, despite the presence of something contradictory, but less likely to be true.

After encountering such individuals in the early 2000s, we decided to no longer invest our time in interacting with them. Instead, we chose to accept their good deeds based on what is manifested to us and entrusted their undisclosed matters to Allah, unless a situation arose that necessitated intervention. Likewise, in future, this is how we intend to deal with their exaggerations. 

When I relocated to Birmingham in 2006, I used to spend a lot of time at the Bookstore with Shaikh Abu Khadeejah. One day I asked him, “Ustaadh, how do you cope with people who attack and spread rumours?” He replied, “Wallaahi if you attempt to address every one of them, you will not be able to concentrate effectively in your prayers.” I took his advice to heart and it greatly benefited me by the Tawfeeq of Allah. Likewise, I remind the other Masjid Committee Members at Al-Markazus Salafi and everyone else not to waste time in idle pursuits, even if disguised as constructive criticism, rather, always approach and advise one another, or reach out to someone else who can fulfil the task – neither driven by a personal vendetta nor motivated by a need to tarnish another’s reputation due something they have been favoured with over  you. When asserting our entitlements, we must pursue them in accordance with the divine boundaries, neither strive for more than what is rightfully ours nor engage in sophistry. The Messenger, peace and blessings of Allah be upon him, said: “Indeed, I am only a human being and you people (i.e. disputants) come to me with your disputes. And it may be that one of you can present his case more eloquently than the other and I consider him truthful, and judge in his favour. So if I ever judge and give the right of a brother to his brother, then it is a piece of hell-fire and let him not take it”. [Al-Bukhari 7181]

Some Benefits Derived From This Hadeeth:

[a] The Ummah have been commissioned to judge based on what is apparent; but the mere judgement of a judge cannot prohibit the lawful and allow the unlawful [i.e. because it cannot be taken if proven erroneous].

[b] This Hadeeth contains a refutation against those who say that the Messengers possess knowledge of the unseen.

[c] This hadeeth also shows that speech can be seen to be true based on what is apparent, but it is truly falsehood with regards to what is hidden within it.

[d] Also this hadeeth shows that the one who receives a judgement in his favour is more aware than every other person as to whether he is entitled to it or whether he is a falsifier. So, he takes it if he is entitled to it or leaves it if he a falsifier, because in reality a judgment cannot change an affair from what it was in origin [i.e. the original truth in the affair before its distortion or concealment].

[e] Also this hadeeth shows the sinfulness of the one who argues based on falsehood until he receives what he wants publicly, whilst he is upon falsehood.

[f] Also in this hadeeth is proof to show that a scholar can make a mistake and it is a refutation against those who say that every Mujtahid is correct. [g] Also this hadeeth shows us that the Mujtahid is forgiven (when he makes a mistake). [An Excerpt From ‘Saheeh Al-Bukhaari – Kitaab Al-Ahkaam with Fathul Baari]

Finally, it used to be said that whoever perpetrates these three will be haunted by them: Rebellion against Allah’s commandments. Allah says:

يَا أَيُّهَا النَّاسُ إِنَّمَا بَغْيُكُمْ عَلَىٰ أَنْفُسِكُمْ

O mankind! Your rebellion (disobedience to Allah) is only against your ownselves. [Yunus 23]

Evil plotting: Allah says:

وَلَا يَحِيقُ الْمَكْرُ السَّيِّئُ إِلَّا بِأَهْلِهِ
But the evil plot encompasses only him who makes it. [Faatir 43]

Breaking pledges: Allah says:

فَمَنْ نَكَثَ فَإِنَّمَا يَنْكُثُ عَلَىٰ نَفْسِهِ
Then whosoever breaks his pledge only breaks it to his own harm. [Al-Fath: Ayah: 10] [3]

Therefore, we constantly remind ourselves: “The believer is not stung in the same hole twice”. [Sahih Al-Bukhari 6133]

We ask Allah:

اللَّهُمَّ بِعِلْمِكَ الْغَيْبَ وَقُدْرَتِكَ عَلَى الْخَلْقِ أَحْيِنِي مَا عَلِمْتَ الْحَيَاةَ خَيْراً لِي وَتَوَفَّنِي إِذَا عَلِمْتَ الْوَفَاةَ خَيْراً لِي، اللَّهُمَّ إِنِّي أَسْأَلُكَ خَشْيَتَكَ فِي الْغَيْبِ وَالشَّهَادَةِ، وَأَسْأَلُكَ كَلِمَةَ الْحَقِّ فِي الرِّضَا وَالْغَضَبِ، وَأَسْأَلُكَ الْقَصْدَ فِي الْغِنَى وَالْفَقْرِ، وَأَسْأَلُكَ نَعِيماً لَا يَنْفَذُ، وَأَسْأَلُكَ قُرَّةَ عَيْنٍ لَا تَنْقَطِعُ، وَأَسْأَلُكَ الرِّضِا بَعْدَ الْقَضَاءِ، وَأَسْأَلُكَ بَرْدَ الْعَيْشِ بَعْدَ الْمَوْتِ، وَأَسْأَلُكَ لَذَّةَ النَّظَرِ إِلَى وَجْهِكَ وَالشَّوْقَ إِلَى لِقَائِكَ فِي غَيْرِ ضَرَّاءَ مُضِرَّةٍ وَلَا فِتْنَةٍ مُضِلَّةٍ، اللَّهُمَّ زَيِّنَّا بِزِينَةِ الْإِيمَانِ
وَاجْعَلْنَا هُدَاةً مُهْتَدِينَ

O Allah! By Your Knowledge of the unseen and by Your Power over creation, let me live if life is good for me, and let me die if death is good for me; O Allah! I ask You to grant me (the blessing of having) fear of You in private and public, and I ask You (to make me utter) a statement of truth in times of contentment and anger, and I ask You for moderation when in a state of wealth and poverty, and I ask you for blessings that never ceases, and I ask You for the coolness of my eye that never ends, and I ask You (to make me pleased) after (Your) decree; and I ask You for a life of (ease, comfort, tranquillity, etc) after death; I ask You for the delight of looking at Your Face (i.e. in the Hereafter) and yearning to meet You without any harm and misleading trials (coming upon me). O Allah! Adorn us with the adornment of Iman, and make us (from those who are) guided and guiding (others). https://salafidawahmanchester.com/2021/01/01/o-allaah-let-me-live-if-life-is-good-for-me-and-let-me-die-if-death-is-good-for-me/

[1] https://www.nawawis40hadith.com/nw/hadith/6/the-doubtful-matters
[2] https://www.nawawis40hadith.com/nw/hadith/11/leaving-doubt
[3] Kitaab Uyoonul Akhbaar by Ibn Qutaybah 1/149