Do not slander people.

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All the Qur'anic verses and hadiths quoted above prove irrefutably that the dignity of the individual is very sacred and protected in Islam.

But according to experts in Islam, some aspects of backbiting are exceptions to the haram. The aspect of this exception and the scope of this exception can be used only because of necessity where there is no way out without defamation in case of necessity.

The oppressed one who complains against the oppressor, reveals all the words of the oppressor which he dislikes, but those words are all true and he has the right to do so. If there is a need to speak against someone to complain about this oppression, then it must be said. Allah Ta'ala has stated that Allah Ta'ala does not like to publish and spread bad words, but it is a unique thing for the one who has been wronged to do so. And Allah is All-Hearing, All-Knowing.

A person wants to know about another particular person with the intention of knowing about the good character of the man to partner with him in business or someone to marry his daughter, he wants to know about the son of the proposer. In all these cases, on the one hand, there is the responsibility of telling people the correct words and the real situation, and on the other hand, there is the duty of protecting the honor and dignity of the absent person. There is strong opposition and conflict between these responsibilities and duties. But since the first duty is the most important and sacred, its priority must be admitted. Fatimah bint Qais informed the Prophet (PBUH) about the two proposals for her marriage and asked for his advice on which one to accept. Then he said about one of them: This man beats his wife very much. He never lowers his staff from above his shoulder.

This exception includes speaking for the purpose of changing wrongs and sins. It is a duty according to the hadith.

If a person is known by a name, which he himself does not like, but he cannot be known unless he says that name - like Araj- 'Lyangra', Amash (weak-sighted) or son of such and such a girl, etc. So it must be said for the purpose of this introduction. Interrogating witnesses, hadith narrators and informers - discussing their character flaws is also the work of this stage.

A, need; Second, intention-attitude. No one should step into this forbidden area until the absentee shows a pressing need to state his displeasure. If the need is met by hinting, then one should refrain from stating the obvious. Or it can be said in general without referring to a specific person. A form of asking, for example: What do you think about a person who does this? It should not be said 'son of so-and-so'. Conditions apply as to what is between the persons concerned. But if it is said that it is not in it, then it will be a completely false accusation and it is completely haram.