1- Types of slander
Although, at the beginning it seems that slander is the same mentioning hidden faults of others by tongue, but considering its main criterion, it is clarified that slander is an extensive and general concept in view of ethics, including expressing this sense by any means, such as saying, writing, referring and or imitation.
As it is narrated in a tradition: a woman came to Prophet S.A. When she went, Ayesheh referred to her little height by her hand. The Prophet S.A. said: You slandered about her.
And it is mentioned in another tradition that Ayesheh imitated a woman, and the Prophet S.A. prohibited her.
It is deduced hereby that when criticizing the thoughts of others in the writings, it should be discussed in such a way to avoid slander. When caviling and criticizing the speech of someone, there are often interpretations which are clear senses of slander, disapprobation, mockery, insultation and or humiliation, for example when it is told that phrase is null by necessity or funny or childish or unwisely, unless its owner is not clear and or humiliating and slandering about him is permitted.
On the other hand, sometimes a man says a speech figuratively, but there are some evidences that the other party understands. This too is among the senses of slander. For example when it is said: Today I was in the meeting, and someone told so, while the listener knows in which meeting he has been.
2- Slanders mixed with another sin
Sometimes this indecent deed is mixed with other indecent deeds, and loses completely its shape, and or appears as a righteous deed.
For instance, sometimes for escaping slander, the people say I fear to explain for being a slander or even say Regretfully, Divine Law has closed our tongue, or Divine Law does not allow, otherwise I would say a lot of things!
Such people not only implicitly commit slander, but also for leaving the matter ambiguously, provoke the addressee's suspicion on everything in respect to the other person, and in fact they show the matter greater and more significant than what it really is. In addition, they have committed hypocrisy too, and so have mixed dangerously two ill favored deeds.
Or when they utter as sympathy, that poor person slipped and committed that sin, God may forgive him!
In this case too, hypocrisy and slander are mixed together.
Or when the one making display of himself says: Thanks to God, I have not affected to wine, drugs, like that person. Really, if God does not protect man, it will be very difficult. The trap is hard, unless God helps.
And thereby, he commits slander, hypocrisy and self admiration once and all together!
Or when he says: I have told these to him too and or will say!
And in this way, he closes the way of correction, and makes his slander more emphasized and severe with this suppositious argument.
3- Slander has a Right of People aspect
If slander is interpreted as we referred at the beginning, its Right of People aspect will be obviously clear, because:
First: it lowers respect, personality and reputation of the said person, and surely these are not less valuable than properties in view of intellect and religion.
Second: it is inferred from similitude of slander to eating a faithful brother's flesh in the Chambers sura that slander is a sense of injustice.
Third: it is referred to in several traditions like the one already mentioned in respect to annihilation of good deeds and transfer of evils, and the well known tradition:
«اِنَّ صاحِبَ الْغِیبَةِ لا یُغْفَرُ لَهُ حَتّى یَغْفِرَ لَهُ صاحِبُهُ».
The slanderer is not forgiven unless the slandered person forgives him.
And the Prophetic tradition:
«کَفّارَةُ مَنِ اغْتَبْتَهُ اَنْ تَسْتَغْفِرَ لَهُ».
The atonement of slander is asking pardon of God for the slandered person.
And there are traditions, which assume stopping slander as a believer's rights.
Anyway, slander is a clear sense of injustice and without consent of the other party, the slanderer will not be forgiven. And we conclude herein that undoubtedly atonement of slander is not merely asking pardon of God and repentance.
Yes, should there is not any way for asking consent and forgiveness, and or no damage is practically made to the prestige and reputation of slandered person, asking pardon of God may be sufficient.
1- Ghazali, Ehyaol Oloum, 145/3, Mohajjatol Beisae, 256/5
2- Ghazali, Ehyahol Oloum, 145/3
3- Feise Kashani, Mohajjatol Beisae, 251/5
4- Majlessi, Beharol Anvar, volume 75, page 242 & Mohajjatol Beisae, volume 5, page 273
