WE HAVE MENTIONED the unlawfulness of talebearing, and the evidences for that and threat about it, and have explained its true nature; but that was in brief. We shall now add to the explanation.
Imam Abū Ḥāmid al-Ghazālī, may Allah be merciful to him, said: “Talebearing normally denotes conveying the words of another to the one who was spoken about, as when a person says, ‘So-and-so said this about you.’ Talebearing is not restricted to this, but can be defined as revealing anything that somebody else would dislike to be revealed, whether or not the person from whom it is conveyed, or the person to whom it is conveyed or a third person, dislikes it, and whether the revelation is made in speech, writing, gesture or gesticulation, and so on. It does not matter whether it is conveyed in word or deed, or whether it is a fault or something else. The real meaning of talebearing is to divulge secrets and disclose that which it is deplorable to reveal. It is imperative to keep quiet about what one sees of people’s circumstances, except for that in which there is some benefit to a Muslim in revealing, or to prevent an act of disobedience. So if one sees someone hiding what is only his own property and he mentions it, that is talebearing.”
According to [Imām al-Ghazālī], anyone to whom tales are conveyed and who is told ‘So-and-so said this about you’ should do six things. Firstly, he should not believe him, for the talebearer is a deviant whose reports are to be rejected. Secondly, he should tell him not to do it, counsel him sincerely, and show him the ugliness of his deed. Thirdly, he should hate him for the sake of Allah 
, for he is hateful to Allah . It is compulsory to hate for the sake of Allah . Fourthly, he should not think evil of the person from whom the tale is transmitted, because Allah said: “Avoid much suspicion.”
, for he is hateful to Allah . It is compulsory to hate for the sake of Allah . Fourthly, he should not think evil of the person from whom the tale is transmitted, because Allah said: “Avoid much suspicion.”
Fifthly, what has been conveyed to him should not induce him to spy and investigate its true nature, because Allah says: “And do not spy.”
says: “And do not spy.”
Sixthly, he should not be pleased for himself on account of what he has told the talebearer not to do; so he should not relate his talebearing.
It has been reported that a man mentioned something about another man to ‘Umar ibn ‘Abd al-‘Azīz. ‘Umar said: “If you wish, we will look into your concern. If you are lying, then you are one of those to whom this verse applies: ‘If a sinner comes to you with information, [then investigate].’ [1].
“If you are truthful, then you are one of those to whom this verse applies: ‘A slanderer, going about with calumnies.’ [2].If you wish, we may pardon you.” He said: “Pardon [me], Leader of the Believers. I will never do it again.”
A man submitted a petition to [the famous vizier and man of letters] aṣ-Ṣāḥib ibn ‘Abbād in which he urged him to take possession of the wealth of an orphan. It was a great deal of money. [Aṣ-Ṣāḥib] wrote on the back of it: “Talebearing is ugly, even when it is true. May Allah have mercy on the deceased, and may Allah help the orphan back on his feet. May Allah make the wealth bear fruit and may Allah curse the one who spreads corruption.”
References
[1] Qur’ān 49:6.
[2] Qur’ān 68:11.