The Law on Defaming People Who Have Died, Is It Permissible?

darulmaarif.net – Indramayu, 30 January 2026 | 14.00 WIB

In the current digital era, public spaces are increasingly wide open. Social media, news portals and discussion forums have become free spaces to express opinions, criticism and even assessments of figures who have died. Not infrequently, the discussion turns into a polemic: is it permissible to mention bad things about people who have died in Islam?

Some people understand the hadith of the Prophet Muhammad SAW which prohibits criticizing dead people textually, so that any form of criticism of figures who have died is considered a violation of Islamic manners and ethics. However, classical scholars did not understand this issue simplistically. They differentiate between personal insults and reprehensible backbiting, with mention of bad things aimed at educative, preventive and protecting the benefit of the people.

This is where it is important to refer to the treasures of classical Islamic knowledge (turats), so that people do not get trapped in a rigid normative understanding, but also do not fall into a destructive culture of blasphemy.

Imam Badruddin al-‘Aini Rohimahulloh, in ‘Umdatut Qori Syarh Shohih Bukhori, clearly explains the limits of the prohibition on criticizing people who have died. The editorial is as follows:

If it is said: How is it permissible to call bad things about the dead, considering the authentic hadith from Zaid bin Arqam which prohibits cursing the dead and calling them anything other than OK?

I answered: Those who are prohibited from cursing the dead are not hypocrites, infidels, or people who openly commit immorality or heresy, because these things are not forbidden to mention. evil to warn against their ways and imitate them

(Imam Badr Al-Din Al-Aini: Umdat Al-Qari, Explanation of Sahih Al-Bukhari)

Meaning: “If it is said (asked): How is it possible that it is permissible to call bad things about people who have died, even though there has been an authentic hadith from Zaid bin Arqam regarding the prohibition of criticizing the dead and the prohibition of referring to them except in good terms?”

So he answered: ‘Indeed, the prohibition against criticizing the dead does not apply to hypocrites, infidels, and people who openly commit immorality or heresy. So it is not haram for these groups to be called bad, with the aim of giving a warning to their ways and not following (exemplifying) their actions.’” (Imam Badruddin al-‘Aini, ‘Umdatul Qori Syarh Shohih Bukhori)

From this explanation, Imam Badruddin al-‘Aini emphasized that the prohibition on criticizing people who have died does not apply absolutely. the prohibition excluded For:

• hypocrite,
• unbelievers,
• people who openly commit crimes,
• and openly deviant heretics.

Against this group, mention their ugliness not prohibitedas long as the goal is:

1. Tahdzir (commemoration) for Muslims;
2. Protection of faith and manhaj true Islam;
3. Exemplary prevention with their way of life;
4. Maintain religious purity from deviations in thought and practice.

Thus, Islam makes a clear distinction between:

• despicable backbiting which is personal, emotional, and destructive
  with
• educative mention of vicespreventive, and beneficial for the people.

In the context of modern society, especially in the digital era, this principle becomes very relevant. Criticism of public figures, leaders or religious figures who have died must not turn into a culture of blasphemy and abuse. However, at the same time, history should not be silenced from scholarly criticism.

Islam teaches the ethic of balance:
not building civilization on slander, but also not allowing error to be passed on without clarification. This is the face of Islam as a religion of science, not an individual cult religion.

Understanding the law of slandering a deceased person is not enough just with a piece of hadith or a one-sided quote, but must be referred to. explanation of mu’tabar scholars in the Turots books. From here we learn that Islam is not a religion that justifies a culture of blasphemy, but it is also not a religion that silences the truth for the sake of historical imagery.

Islamic boarding schools, as centers for the transmission of knowledge and manners, have an important role in building Islamic literacy intelligent, civilized, and based on science. By referring to the treasures of Salaf Ulama, people are invited to think clearly, be fair, and place criticism in the corridor of benefit, not momentary emotions.

Hope it is useful. Wallohu a’lam.