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Ḥadīth No. 30
On the authority of Abū Thaʽlabah al-Khushani, Jurthūm bin Nāshir, that the
Messenger of Allah () said:
"Indeed, Allah, the Exalted, has imposed [religious] obligations, so do not
neglect them. And He has set limits, so do not overstep them. And He has
prohibited things, so do not violate them. And He has kept silent about
[certain] things out of mercy to you, not forgetfulness, so do not search them
out."
(Ḥadīth ḥasan narrated by ad-Daraqutni and others)
This ḥadīth has been described as a great source of the fundamentals of the
religion. Several scholars have asserted that among all the ḥadīths of the Messenger of
Allah (), there is no one ḥadīth more inclusive of the fundamental principles and
branches of knowledge than that of Abū Thaʽlabah. It has divided Allah's rulings into
four categories: obligations, prohibitions, limits of permissibility, and what is not
mentioned, and these constitute the entire religion. Hence, whoever acts according to
this ḥadīth will have obtained reward and escaped penalty.
The obligations (farā’idh) are those stipulated by Allah (subḥānahu wa taʽālā) in the
Qur’ān or through His Prophet (), the denial of which removes one from the fold of
Islam. Among them are fardh `ayn, or what is obligatory upon every Muslim and cannot
be fulfilled by another, and fardh kifāyah, or what is obligatory upon specific groups or
individuals at specific times; when a sufficient number of qualified people fulfill the
obligation, the rest are excused.
The prohibitions (muḥarramāt) are also specified in the Qur’ān and sunnah, such as
those pertaining to food, marriage, finances, etc. However, there are those things
forbidden by the Prophet () which are ḥarām by law, and others merely disliked or
discouraged by him (makrūh), these often pertaining to manners and behavior. There
have been differences among scholars over which was intended in certain cases,
although the practice of the more piously cautious ones, such as al-Imām Aḥmad, was
to avoid a ruling that something was ḥarām wherever the slightest doubt existed. They
would say, "I disapprove of such an act," but when pressed to declare it ḥarām, would
adamantly refuse in the absence of a clear proof.
The limits (ḥudūd) are the boundaries containing all that is permissible, as Allah and
His Messenger () warned against overstepping them into what is unlawful.
Additionally, the word "ḥudūd" may refer to the prohibited things themselves, as well as
to the physical punishments stipulated in the Qur’ān for major crimes. Thus, the phrase
in this ḥadīth can also mean: "Do not overstep the bounds in inflicting these
punishments," but Allah knows best.
As for things not mentioned, they are those neither stated to be ḥalāl nor ḥarām,
neither encouraged nor discouraged, and these have been overlooked by Allah out of
62
His mercy. Therefore, there can be no penalty or blame on one who does them and no
penalty or blame on one who does not do them. The prohibition against searching
them out is said to be of two kinds:
1) A temporary prohibition during the lifetime of the Prophet (), out of fear that Allah
(subḥānahu wa taʽālā) would rule that a matter in question was unlawful, as He did
when the Jews became obstinate in demanding answers of their prophet. Another
ḥadīth explains: "Leave me alone as long as I have left you alone, for those before
you were destroyed by their excessive questioning and disagreement with their
prophets."161 This is also compatible with Allah's statement in the Qur’ān:
"O you who have believed, do not ask about things which, if they are
shown to you, will distress you; but if you ask about them while the
Qur’ān is being revealed, they will be shown to you."162
2) A general prohibition applicable to all times, such as the Prophet's saying: "Destroyed
are the excessive in speech."163 These are persons who persistently continue in futile
discussions, delving into irrelevancies and what should not concern them, seeking
rulings on matters which Allah has left unmentioned.
The ṣaḥābah understood this prohibition well and avoided all unnecessary
questioning. Many early scholars thus ruled against asking about anything that had not
yet occurred – except that when they feared the loss of knowledge, they began to admit
some theoretical situations into their fiqh discussions.
The general prohibition includes speculation about those aspects of the unseen
which are a required part of a Muslim's faith. One should not try to imagine, much less
discuss or research into, how these realities actually exist or what they are like, for this
will only lead him to error and eventually disbelief, as illustrated in several ḥadīths of
similar wordings: "People will continue to question until it is said, 'Allah has created
creation, so who created Allah?'"164 Believers are warned to fear Allah in relation to such
issues and limit themselves to the information which Allah (subḥānahu wa taʽālā) has
revealed.
161 Narrated by Aḥmad and Muslim.
162 Sūrah al-Mā’idah, 5:101.
163 Narrated by Muslim.
164 Narrated by al-Bukhāri and Muslim.
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Ḥadīth No. 31
On the authority of Abul-ʽAbbās, Sahl bin Saʽd as-Sāʽidi, who said:
A man came to the Prophet () and said, "O Messenger of Allah, direct me to a
deed which, when I have done it, Allah will love me and people will love me." So
he said, "Be indifferent toward [pleasures of] the world and Allah will love you,
and be indifferent toward what people have and people will love you."
(Ḥadīth ḥasan narrated by Ibn Mājah and others with good chains of narrators)
It is well known that the Messenger of Allah () often discouraged excessive
concern with those affairs of this world which have no bearing on the Hereafter and
encouraged "zuhd," which means "indifference" or considering a thing to be small,
unimportant or insignificant. In truth, what is of value in worldly life is only that which
can serve as a means to Allah's pleasure and reward in the everlasting life to come, for
every inhabitant of this earth is but a guest, and whatever he possesses is borrowed.
The world's temporary provisions are enjoyed by both the righteous and the wicked,
and certain portions are denied to the righteous and some to the wicked, according to
Allah's will. The righteous, however, are directed to be content with what He has
decreed for them in this life, to use what they have in the best way, and not give undue
thought to what they do not possess. This does not mean that a servant of Allah should
not exert himself to obtain what he can lawfully for the benefit of himself and others,
but only that he must not dwell upon what he cannot obtain, for it is what Allah has
decreed. Similarly, worldly misfortunes and disasters, when seen in a proper perspective,
lose much of their bitterness and draw the believer nearer to Allah. The Prophet ()
assured the inquiring companion that an accepting attitude and disregard for worldly
pleasure would secure for him the love of Allah, which means His acceptance and
approval of him.
The advice given by the Prophet () is not a simple matter, for in fact, mankind is
prone to seek immediate pleasures and gratification, as Allah has stated in the Qur’ān:
"You desire the commodities of this world, while Allah desires [for
you] the Hereafter."165
"And they rejoice in the worldly life, and the worldly life is not,
compared to the Hereafter, but [brief] enjoyment."166
165 Sūrah al-Anfāl, 8:67.
166 Sūrah ar-Raʽd, 13:26.
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"But you prefer the worldly life, while the Hereafter is better and
more lasting."167
Yet, as the Prophet () pointed out, "If the world in the sight of Allah equaled as much as
the wing of a mosquito, He would not have given the disbeliever a drink [of water]."168
And he () said, "The world is not, compared to the Hereafter, but as when one of you
dips his finger into the sea; let him see what it brings back."169
Indifference to the world has been described by scholars as several kinds, among
them:
1) That a servant of Allah is more confident of what is in the hand of Allah than what is
in his own hand, i.e., he depends upon Allah, knowing that He is the provider and
that whatever he owns remains with him only as long as Allah wills. He trusts
completely in Allah, accepts His plan in regard to his affairs, and does not fear or
place his hope in created beings like himself. He will not seek a benefit through
unlawful means, anger Allah seeking to please the people, praise any person for
what Allah has provided, or blame any person for what Allah has withheld. All of
this results from certainty in faith.
2) That the servant, when struck with a mishap such as the loss of property or death of
a child, is more desirous of its reward with Allah than that his loss should be
returned to him. This again is due to certainty in faith.
3) That the servant feels the same toward someone who praises him and someone
who blames him in the cause of truth. His regard for truth and right, which is
pleasing to Allah, exceeds his concern for the world and opinions of other men
which affect his standing and position therein. He also considers that others are
better than himself and admits it.
4) That the servant has limited hope, i.e., he does not entertain much expectation from
the world or plan far into the future but instead places his real hope in the meeting
with Allah, and hence, in his exit from this world. His understanding that the
purpose of this life is to prepare for the next one leads him to concentrate on what
will benefit him there. As illustrated by the Prophet (): "The example of me and
the world is like the shade of a tree in which a rider naps at noon; then he moves on
and leaves it."170 And he advised Ibn `Umar, "Be in this world as a stranger or a
traveler."171
Therefore, what one takes from the world should be like the provisions for a
journey – only what is needed until he reaches his destination. This means that the
servant will not deprive himself of legitimate needs. He will take whatever is necessary
to strengthen him for obedience to Allah and can expect to be rewarded for that as
well. As Mu‘ādh bin Jabal said, "I seek reward for sleeping, just as I seek it for standing
167 Sūrah al-Aʽlā, 87:16-17.
168 At-Tirmidhi and Ibn Mājah – ṣaḥeeḥ.
169 Narrated by Muslim.
170 Aḥmad and at-Tirmidhi, who graded it ḥasan-ṣaḥeeḥ.
171 Narrated by al-Bukhāri. This ḥadīth is No. 40 of an-Nawawi's collection.
65
in prayer," meaning that his intention to sleep in order to enable him to worship later in
the night will not be overlooked by Allah.172 Periods of rest from duties and lawful
diversions become worship when intended to facilitate the continuation of those duties
and other good deeds. Sa`eed bin Jubayr added that not all worldly provisions distract
one from seeking the Hereafter; rather, they could be a means to a better position
therein. Thus, the lawful things of this world are to be renounced only when they
become an end in themselves. Allah (subḥānahu wa taʽālā) will love the servant whose
possessions are in his hand to be used, not in his heart to be cherished.
The second part of the Prophet's advice, to be indifferent toward what people
possess, is essential to good social relationships. Several ḥadīths advise self-sufficiency
and abstention from asking anything of people (or even appearing to wish for it in their
presence), thus avoiding humiliation by them and feelings of indebtedness which erode
one's honor. For it is known that most human beings dislike and disdain those who
seek to take their possessions, and they try to avoid them. The same is true of those
who are in the habit of asking unnecessary favors requiring time, effort or certain
difficulties.
It may be understood that cases of dire necessity are excluded from this
generalization, as the Prophet () said to Qubaysah bin Mukhāriq, "O Qubaysah, asking
is not permitted except in one of three cases: a man carrying responsibility for a debt [of
another],173 so he is allowed to ask until it is paid, then he should stop; and a man whose
property has been destroyed by a calamity, so he is allowed to ask until he has enough to
live sufficiently; and a man who has been afflicted by poverty when three rational men
among his people testify to it, so he is allowed to ask until he has enough to live
sufficiently. But all other requests, O Qubaysah, are unlawful gains which the solicitor
consumes unlawfully."174 While generosity is encouraged of wealthy believers, the poor
are encouraged, whenever possible, to avoid begging and to seek Allah's approval
through patience and hard work. Thus, they preserve their pride and self-respect and
earn the respect of others.
172 See Ḥadīth No. 1.
173 This can include collecting for the purpose of paying hospital fees, blood money (diyah), or whatever
is urgently needed for others, such as food, clothing, medications, etc.
174 Narrated by Aḥmad, Muslim, Abū Dāwūd and an-Nasā’i.
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Ḥadīth No. 32
On the authority of Abū Sa`eed, Sa`d bin Mālik bin Sinān al-Khudri, that
the Messenger of Allah () said:
"Let there be no harm [to anyone] and no harming [in reciprocation]."
(Ḥadīth ḥasan narrated by Ibn Mājah, ad-Daraqutni and others and classified as musnad.175
It was also related by Mālik in al-Muwaṭṭa’ as mursal 176 on the authority of ʽAmr bin Yaḥyā
from his father from the Prophet () and leaving out Abū Saʽeed. It has other chains of
narrators supporting one another.)
A fundamental principle presented in this ḥadīth is that harm is prohibited in every
form, both to the self and to others, and that one should avoid all that is harmful. This
is the basis of every fatwā.
Some scholars have said that the two terms "dharar" and "dhirār" are similar and
mean the same. However, the Prophet (), known for conciseness and precision in
speech, is most unlikely to have used an excess word with no specific intent. In fact,
grammarians have pointed to subtle differences between them:
1) "Dharar" is harm caused by one who benefits thereby, while "dhirār" is harm caused
without benefit.
2) "Dharar" (harm) is a noun meaning damage inflicted upon something or someone
initially, without his having caused harm, while "dhirār" (harming) is derived from a
verb and means the infliction of harm in return for harm inflicted but in a different
way or to a greater extent – not the restoration of justice as such, but what goes
beyond it to become injustice and transgression.
Both terms suggest a violation of right.
There is no question that someone who harms another has done him injustice, and
this is unlawful by authority of the Qur’ān, sunnah and consensus of scholars.177 Legal
retribution is another matter altogether, for in such cases the harm is done rightfully to
restore justice according to Allah's law. Thus, it is clear that this ḥadīth refers to harm or
injury inflicted without right, which is an obvious sin. It is not limited to those offenses
listed in books of law but includes all hardship and sorrow caused to any of Allah's
creatures. Examples are innumerable, but not to be overlooked are the less evident
forms, such as damage to reputation and injury to feelings.
Avoiding injustice after one has been harmed is equally important, for revenge is
sweet – so much so that moderation is almost impossible. How many servants of Allah
have been urged on by Shayṭān into acts of excessive vengeance, thereby forfeiting any
reward they would have earned and burdening themselves with sin.
175 A ḥadīth with a complete chain of narrators going back to the Prophet ().
176 A ḥadīth whose chain does not include the name of a ṣaḥābi, wherein a tābi‘i (successor) stated, "The
Prophet () said..."
177 See Ḥadīth No. 24.
67
One who pardons and forgives is sure to gain the best of the Hereafter, yet
forgiveness is not an obligation. Equity, however, is, and the balance of justice is
delicate and exact. So one who fears his Lord's judgement and the possible victory of
his opponent over him in the Hereafter will not meet a blow with a greater blow or an
insult with a greater insult, thus tipping the balance in favor of his opponent. To avoid
"dhirār," one who has been harmed should not himself reciprocate but rather seek
amends through legal means whenever possible.
When an offender denies his offense, or part of it, and in the absence of a fair judge
or an Islamic court, scholars have differed over whether or not the wronged party has
the right to take what is his by his own hand should the opportunity arise. The correct
view, based upon the Prophet's ruling in the complaint of Hind about Abū Sufyān,178 is
that one may take only his right but not exceed it. This again requires a degree of
honesty, taqwā and resolve against the promptings of Shayṭān.
178 Upon being told that her husband was stingy and negligent of his duty, the Prophet () said, "Take
from his wealth, according to what is reasonable, what is sufficient for you and your children."
(Al-Bukhāri, Muslim, Abū Dāwūd, an-Nasā’i and Ibn Mājah)
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Ḥadīth No. 33
On the authority of Ibn ʽAbbās that the Messenger of Allah () said:
"If people were given according to their claim, men would have laid claim to the
properties of [another] people as well as their blood; but the [burden of] proof
is on the claimant, and the oath is [incumbent] on him who denies."
(Ḥadīth ḥasan narrated by al-Bayhaqi and others, and part of it is found in the two Ṣaḥeeḥs179)
This ḥadīth is a basic reference in cases of controversy, dispute and denial, and its
ruling is applied in courts of law by the qādhi (legally appointed judge). The principle
established is that a claim in itself is not sufficient for a right to be recognized, and
unless it is accompanied by adequate proof, nothing can be awarded to a claimant. By
the same measure the accused is considered innocent until proven guilty. The Prophet
(), aware of the greedy and vengeful nature of man when aided by Shayṭān, ruled
decisively to limit injustice.
The burden of proof is placed upon the claimant or accuser because what is
claimed is contrary to what appears as the status quo, i.e., he is stating something
which, not being obvious and evident, is subject to doubt. Another precept derived
from the ḥadīth is that when in doubt, it is preferable to allow a guilty party to escape
penalty180 than to risk punishing one who might be innocent. This is illustrated clearly
in Sūrah an-Nūr where a husband who finds his wife committing adultery and swears to
that is separated from her by law; however, she cannot be subject to the hadd
punishment181 on his word alone:
"And it will prevent punishment from her that she testifies four times
by Allah that he is of the liars."182
Likewise, the word of a dying person that "so-and-so killed me" is not sufficient in itself,
but it supports other evidence submitted by the prosecution.
When proof is inadequate for conviction, an oath is taken from the accused. Such
an oath is also taken from one who denies that he married, divorced, freed a slave, sold
or gave his word in an agreement where possibly witnesses were not present. Before
hearing the oath, the judge must warn the defendant of the gravity of his testimony and
of the evil consequence in this world and the next for anyone who swears to false
testimony in the name of Allah.183
179 The collections of al-Bukhāri and Muslim.
180 In this world, although he cannot escape Allah's justice in the Hereafter.
181 A punishment which is specified in the Sharī`ah, in this case, stoning until death.
182 Sūrah an-Nūr, 24:8.
183 It has been customary for the judge to warn against perjury by reciting verse 3:77 of the Qur’ān.
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Once a defendant has sworn by Allah in denial of the charge, he is acquitted, but
one who swears falsely to deprive another of his right is promised the wrath of Allah
and Hellfire, as stated in the ḥadīth: "Whoever swears an oath which makes property
due to him while he is lying will meet Allah [who is] angry with him."184 This oath
involving wealth or property is called "al-yameen as-ṣabr," or the restraining oath,
because it prevents the claimant from taking the right claimed by him.185 The false oath
is called "al-yameen al-ghamūs," the submerging oath, because it submerges the liar
deep into sin and then into Hellfire. Allah's Messenger () emphasized that false
witnessing is among the greatest of major sins.186
The majority of scholars have ruled that no oath is to be taken from the claimant
following that of his opponent since the ḥadīth stops short of that. In case of refusal on
the part of the defendant to swear, the qādhi may decide, using his own judgement, but
a judge can only rule according to what is apparent to him. Therefore, one who
deliberately deceives him will be punished by Allah. The Prophet () said, "You bring
your disputes to me and perhaps one of you is more expressive in his argument than the
other and I judge in his favor according to what I hear from him. So to whomever I have
given something of his brother's right, I have only given a portion of the Hellfire."187
184 Narrated by al-Bukhāri and Muslim.
185 Another meaning is that the accused is restrained in custody until the oath is taken from him.
186 Al-Bukhāri.
187 Narrated by al-Bukhāri and Muslim.
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Ḥadīth No. 34
On the authority of Abū Saʽeed al-Khudri, who said: I heard the Messenger of
Allah () say:
"Whoever of you sees a wrong – let him change it by his hand; and if he is not
able, then with his tongue; and if he is not able, then with his heart – and that is
the weakest of faith."
(Narrated by Muslim)
Another well-known principle of the religion has been set out by the Messenger of
Allah () in this ḥadīth, namely, that a Muslim is required to prohibit what is wrong
(munkar) to the extent of his ability. He will be motivated to do so not only by hope for
Allah's reward and fear of His anger and punishment, but out of outrage that the
merciful Creator would be forgotten or disobeyed, particularly by other Muslims, and
out of concern for those who carelessly invite Allah's anger upon themselves through
irresponsible acts and for society as a whole. One who earnestly seeks acceptance by
Allah for himself and other believers will be conscious of this duty and not neglect it, for
true brotherhood lies in assisting the other to achieve what is good and avoid what is
evil in both worlds.
Its necessity lies in the fact that Allah (subḥānahu wa taʽālā) has promised when
corruption prevails among a people that punishments will strike not only the wicked but
the righteous minority as well:
"And fear an affliction which will not strike those who have wronged
among you exclusively, and know that Allah is severe in penalty."188
Thus, opposing munkar both actively and passively is a part of the faith and the way
of Islam. It is not limited to those in responsible positions, for individual Muslims are
knowledgeable about such matters as neglecting prayer, intoxicants, fornication, etc. As
for the less obvious evils, response to these is incumbent upon the scholars who are aware
of them. Failure to perform this obligation in a community leads to disastrous
consequences, as Allah has warned.189
The Prophet's words "whoever of you sees a wrong" pointedly imply that the wrong
(munkar) should be witnessed by anyone who is expected to check it. If it is known only
through word of mouth and occurs in a private place, most scholars are of the opinion
that one should not search, eavesdrop or enter forcibly in order to confirm a suspicion,
for Allah (subḥānahu wa taʽālā) has said: ا ُ َّ ;َ َ # َ < وَ "And do not spy."190 Munkar is to
188 Sūrah al-Anfāl, 8:25. See also 24:63.
189 See also 5:78-79.
190 Sūrah al-Ḥujurāt, 49:12.
71
be dealt with when discovered but not searched out.191 Additionally, the wrong must
be one determined by the standard of the Ṣharī`ah, one about which there is a
consensus concerning its unlawfulness and not something over which scholars are in
disagreement.192
"Let him change it" shows that the attempt to eradicate evil is an obligation; yet,
there are instances when one is excused from an obligation or even prohibited from it,
as the menstruating woman is from ṣalāh. This obligation also carries with it certain
conditions and regulations. Moreover, it is a collective obligation (fardh kifayāh)193 and
might be incumbent upon specific persons but not others, such as the ones actually
aware of a problem or an individual who is the only one capable of putting it to an end.
Allah's Messenger () mentioned three ways to oppose munkar:
1) By the hand, i.e., physical means
This is for those who are able to deal with the problem directly and are likely to be
in a position of authority, such as the head of state or the head of a family, whose order
is normally obeyed. His duty is not only to command cessation but to enforce it as far
as possible. Changing by the hand might include the destruction of what is
instrumental to the munkar, such as the containers of intoxicants, subversive literature, a
house of prostitution, etc.
It has been noted that the most extreme of such measures is jihad in Allah's cause
and the carrying out of legal punishments against convicted criminals. Enforcement of
the entire Sharī`ah law is the responsibility of any head of state. Al-Imām Aḥmad
emphasized, however, that arms should not be taken up against oppressive Muslim
rulers due to several prophetic ḥadīths urging patience in the face of such trials and to
the fear that such action might lead to greater evils, namely civil strife and extensive
bloodshed among Muslims. Physical prevention of munkar committed by rulers is
restricted to preventing their acts of injustice and destroying their unlawful possessions
if it is possible. In any event, physical force, when feared to cause greater conflict or
damaging consequences, is no longer permissible.
2) By the tongue
This method is used by those who either do not have direct access to abolish the
evil themselves or have witnessed what cannot be changed by the hand, such as
deception, backbiting or adherence to innovations in religious matters, or by those who
occupy subordinate positions. Such persons can only warn or advise the offending
party or the public at large concerning the evil which is apparent to them in hope that it
will be stopped. The guidance of wrongdoers is an obligation upon all knowledgeable
believers. Once a person (or group) has performed this duty, he is not then accountable
if the offender does not comply, since the removal of munkar will depend upon other
than himself.
191 Exceptions have been cited for cases of urgency, e.g., when it is reported that someone is about to be
murdered, assaulted, robbed, etc. at a certain location. Aggressive measures can be taken to prevent
an expected crime.
192 i.e., a variance of viewpoints based upon evidence from the Qur’ān or sunnah, not merely personal or
sectarian positions, which are not to be considered.
193 Meaning that when a sufficient number of qualified people perform the duty, the rest are exempted.
72
It is thus imperative that utmost perception and diplomacy be used on such
occasions in an attempt to avoid angry reactions and obstinacy on the part of those
being warned.194 Al-Imām ash-Shāfi‘i said, "He who admonishes his brother privately
has advised him and honored him, but he who admonishes him publicly has exposed
him and shamed him." Besides a gentle manner which shows concern for the
wrongdoer,195 one must be convincing, which requires knowledge of the rulings derived
from the Qur’ān and sunnah, skill in expression, as well as insight into the motivations of
men. This is what comprises ability. Verbal opposition to munkar may be addressed to
specific persons who commit wrongs or it might be general, in the form of da`wah to
non-Muslims, advice given in a lecture, or a Friday sermon.
Fear of insult or disdain by evildoers will not absolve the qualified person from this
duty, contrary to the threat of bodily harm. No Muslim is under obligation to endure
torture or unjust imprisonment. The Prophet's statement that the best jihād is a word of
truth before a tyrannical ruler,196 with knowledge that the speaker exposes himself to
danger and possibly death, is an indication by him () of what is meritorious and not
what is obligatory. Several scholars have added that one who is certain his advice will
not be accepted, due to the hostility of the evildoers or their lack of respect for him
generally, is also exempted from the obligation.197
The two aforementioned methods of combating munkar are binding upon those
with the ability to effect change. Inability is related to lack of knowledge or lack of
proficiency, physical limitations, and the expectation of harmful repercussions. The
same efforts become forbidden when they could lead to greater evils.
3) In the heart
This is an obligation upon every Muslim without exception, for even if one is unable
to change an evil by means of his hand or his tongue, he cannot accept it in his heart
and remain a believer. This is evident from the Prophet's words, "and that is the weakest
of faith," meaning that without objection and disapproval in the heart, faith does not
remain. Al-Imām an-Nawawi explained that this does not mean a person who opposes
wrongdoing in his heart because he is unable to effect a change by other means is
weaker in faith than another. It merely means that the least one can do in such a
situation is to bear it unwillingly with the conviction that were it possible for him to stop
it in some way, he would do so, and that this kind of faith is weakest only because it
does not, in fact, alter the status quo, so it is weakest in effect. And Allah knows best.
194 The exception is toward one who proudly flaunts his sin before the people. Such a shameless one is
deserving of harsher treatment.
195 Note Allah's instruction to Musa on how to approach the tyrant, Fir`aun (20:44 and 79:17-19).
196 In a ḥadīth narrated by Aḥmad and Ibn Mājah – ṣaḥeeḥ.
197 Some others, however, disagree, quoting verse 164 of Sūrah al-Aʽrāf and pointing out that the duty is
to remind and advise, absolving oneself before Allah, and not to ensure acceptance of the advice.
73
Ḥadīth No. 35
On the authority of Abū Hurayrah, who said: The Messenger of Allah () said:
"Do not envy one another; do not deceive one another in bidding; do not hate
one another; do not turn your backs on one another; and do not intrude on the
transactions of one another, but be, O servants of Allah, brothers. A Muslim is
the brother of a Muslim: he neither oppresses him nor abandons him; he
neither lies to him nor looks down on him. Righteousness is right here – and he
pointed to his breast three times. It is sufficient evil for a person to look down
upon his brother Muslim. The whole of a Muslim to another Muslim is
inviolable: his blood, his property and his honor."
(Narrated by Muslim)
The Prophet () repeatedly confirmed that Islam is not limited to a declaration of
belief and particular rites of worship, but it includes morals and manners. True
consciousness of Allah and fear of Him is evident in the way one deals with others.
Islam encourages the perfection of moral character and condemns hypocrisy.
Brotherhood is not simply an ideal or a slogan proclaimed, but rather it is a moral
commitment whose practice was taught actively by the Messenger of Allah (). Respect
and consideration for others is the basis of brotherhood. In this ḥadīth the Prophet ()
prohibits certain actions which prevent its realization, among them:
Envy – More specifically, the desire that a blessing bestowed upon another would
be removed from him. It is prohibited because it is harmful to the envier, causing him
distress without benefit and perhaps leading him to sinful speech or actions that harm
his soul in the Hereafter. It is also an expression of dissatisfaction with what Allah has
willed and rebellion against Him, especially when accompanied by efforts to change the
good condition of the one envied. Such an attitude can only earn Allah's anger;
therefore, natural inclinations toward selfishness must be disciplined and regulated.
Envious people are of different kinds:
1. One who seeks to remove a blessing from another and transfer it to himself. This is
prohibited and blameworthy.
2. One who seeks to remove a blessing from another without wishing it for himself.
He is more evil than the first.
3. One who has feelings of envy within himself but does not act upon them directly,
and these are of two categories:
a. One overcome by feeling in spite of himself and unable to rid himself of it. Such
a person is not considered sinful.
74
b. One who allows himself to envy and dwells upon it rather than occupying himself
with other matters. Such a person can hardly avoid sinful speech. He is often
found striving to obtain the same worldly benefits as the one he envies, but this
in itself is not prohibited when the other is not adversely affected by it. On the
other hand, when envy concerns religious matters and is manifested by
competitiveness in performing virtuous deeds and seeking greater reward in the
Hereafter, it becomes a merit as illustrated by the Prophet () in several ḥadīths
related to intention.
4. One who, upon finding envy within himself, strives to do away with it and replace it
with happiness at the good fortune of his brother, love for him, and pride in his
accomplishment. This is the true believer who likes for his brother what he likes for
himself.198
Deception of a buyer by offering a higher price for something on sale without
the intention of buying – Thus, the potential buyer is forced to pay a higher price than
he would have done otherwise. The literal meaning of "najsh" is "bait," i.e., that which is
offered by a hunter to lure a prey. Such action is prohibited whether done in conspiracy
with the seller or separately, merely to harm a buyer by making him pay more
unnecessarily.
It is also correct to interpret it in a wider sense which would include all methods of
dealing with others through deception and scheming, particularly in trade, by adding
unwanted goods to a sale, raising prices through false claims, concealing faults in
merchandise, or any other form of cheating.
Hating one another – Scholars have noted that it is not always possible to control
feelings and that dislike can creep into the heart without one's intending it. Therefore,
the words "Do not hate one another" are interpreted to mean: do not practice anything
which causes hate or aggravates it. To this end the Messenger of Allah () warned
sternly against gossip and backbiting, a major sin in Islam, and permitted the lie which is
spoken for the purpose of restoring good relations between people. At the same time,
every Muslim should be careful not to hate another merely out of custom or because of
a personal whim.
Not included in this prohibition is the hatred of Allah's enemies, which is an
essential part of the faith. But al-Imām Ibn Rajab pointed out that when people began
to differ over religion and separate into factions, hatred grew among them. Each of
them claimed that his hatred was in the cause of Allah. Yet, some were justified and
others were not, for they may have been swayed by personal passions and loyalties,
customary prejudices and the like. So a believer must always be acutely aware of his
motivations and check himself honestly in this regard.
Turning one's back on another, i.e., boycotting him or becoming an enemy to him
– It is unlawful to sever relations with another Muslim over worldly differences or
personal grievances, as confirmed in the ḥadīth narrated by al-Bukhāri, Muslim and
others: "It is not permissible for a Muslim to shun his brother for over three nights while
they meet and each avoids the other. The best of them is the one who begins with
198 Refer to Ḥadīth No. 13.
75
greeting." Al-Imām Aḥmad added that the greeting should be accompanied by sincere
affection and not merely words which could be uttered in a tone of animosity. Other
scholars have offered that in the case of relatives the right is greater, so greeting alone
is insufficient and the relationship must return to the state it enjoyed before the
alienation.
However, when the boycott is for religious reasons or for discipline, such as the
refusal to associate with consumers of intoxicants, slanderers or others who commit
major sins, it may last longer than three days. This is evidenced by the incident of the
three who excused themselves from the Tabūk expedition, when the Prophet ()
ordered a boycott of them which continued for fifty days until Allah revealed that He
had accepted their repentance. Disciplinary measures of this sort may be taken when
necessary, for it is well known that the Prophet () kept away from his wives for a
month on one occasion.
Intrusion on a transaction – What is meant is the entrance of a third party with a
better offer after an agreement has been reached between two sides over a sale,
particularly concerning the price. This practice has been prohibited in numerous other
ḥadīths due to the harm caused to social relations. Several of these ḥadīths also include
the prohibition of seeking a woman in marriage whose family has been approached by
another suitor until she has refused him. In the absence of an agreement the third party
may make an offer.
The Messenger of Allah () then ordered all believers to be brothers, as if to say
that by refraining from the prohibited acts and being conscious of the rights of others
brotherhood will develop naturally. He went on to state that a brother is to be
respected and spared bad treatment of every kind, giving the following examples:
Oppression and injustice, i.e., harming another in regard to his person, his religion,
his property or his honor without legal right – Allah (subḥānahu wa taʽālā) prohibited
injustice from Himself and then from His servants.199
Abandoning one in need – The believer is expected to help and support his
brother in the lawful affairs of worldly life and in religion. When the Prophet () said to
his companions, "Help your brother whether oppressed or an oppressor," they inquired as
to how one should help an oppressor. He () replied, "By preventing him from
oppression."200
Lying – It is the right of every person to be told the truth. Lying to a Muslim for
any purpose other than bringing about reconciliation or protecting him is cheating and
betrayal.
Considering another Muslim inferior – Looking down upon another means
considering oneself better than him in some way. That was the sin of Iblees when he
refused to bow in respect to Adam, saying:
"I am better than him. You created me from fire and created him
from clay."201
199 See Ḥadīth No. 24.
200 Narrated by al-Bukhāri and Muslim.
201 Sūrah al-Aʽrāf, 7:12.
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This attitude is sinful because it contradicts that of Allah (subḥānahu wa taʽālā), who did
not hold any man in contempt when He created him. Rather, He created him in the
best upright form, honored him, sent him guidance, and made him a responsible being.
Allah (subḥānahu wa taʽālā) considered him worth creating and sustaining, and He
alone is able to judge him perfectly. Therefore, no one should judge another by his
worldly appearance, for perhaps a humble servant is more noble in the sight of Allah
than one of position among the people. The true believer, well aware of his own faults,
will assume that others have more goodness in them or less sins than himself, and in
fact, no one knows how another will end up in the Hereafter, for the Day of Judgement
is described by Allah as ?َ "that which brings down [some] and elevates
[others]."202 In his commentary al-Imām an-Nawawi stated that one should not even
assume that a non-believer is from the people of Hell because it is possible that he
might embrace Islam before his death.
Valid criticism, however, such as criticism of wickedness or ignorance, is directed at
those traits in particular individuals and not their persons. It is not included here since it
does not detract from their standing as human beings with specific rights. Gossiping
about them, however, is forbidden. Looking down upon others is caused by pride,
conceit and arrogance, and these are among the greatest evils which prevent one from
entering Paradise. The Messenger () warned, "No one will enter Paradise who has in
his heart an atom's weight of pride." When questioned about pride, he elucidated,
"Pride is disregarding rights and looking down upon people."203 And he () said, "Shall I
not inform you about the people of Paradise? Every weak, oppressed person who, if he
swore that Allah would do something, He would do it for him.204 Shall I not inform you
about the people of Hellfire? Every cruel, arrogant oppressor."205 Hence, the Prophet ()
concluded, "It is sufficient evil for a person to look down upon his brother Muslim,"
meaning that it is sufficient to make him enter Hell.
By emphasizing that taqwā206 is in the heart, he () again alluded to the fact that
one cannot judge another by appearance or even by his deeds. For righteousness is an
inner virtue, the extent of which is known only to Allah, who said:
"Indeed, the most noble of you in the sight of Allah is the most
righteous."207
In conclusion, the Prophet () restated the inviolability of every Muslim – his
person, property and honor. This statement was made repeatedly by him on occasions
where people were gathered, most notably during the farewell pilgrimage on the day of
ʽArafah, the day of sacrifice, and the second day of tashreeq in Mina. Every kind of
abuse without right has been prohibited, even to the degree of frightening people or
annoying them. Allah (subḥānahu wa taʽālā) has said:
202 Sūrah al-Wāqiʽah, 56:3.
203 Narrated by Muslim.
204 Because of his high position in the sight of Allah, meaning one who is a sincere believer.
205 Narrated by al-Bukhāri, Muslim and Aḥmad.
206 Righteousness, piety, fear of Allah.
207 Sūrah al-Ḥujurāt, 49:13.
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"And those who harm believing men and believing women for other
than what they have earned have taken upon themselves a falsehood
and manifest sin."208
And a severe warning was issued by the Prophet () to those who violate the sanctity of
brotherhood: "Do not harm the servants of Allah, do not revile them, and do not pursue
their faults. For one who pursues the fault of his brother Muslim – Allah will pursue his
fault until He exposes him [even] inside his house."209
Ḥadīth No. 36
On the authority of Abū Hurayrah that the Prophet () said:
"Whoever relieves a believer of a distress from the distresses of this world –
Allah will relieve him of a distress from the distresses of the Day of Resurrection.
And whoever facilitates [a matter] for one in financial difficulty – Allah will
facilitate for him [matters] in this world and the Hereafter. And whoever covers
[the fault of] a Muslim – Allah will cover his [faults] in this world and the
Hereafter. Allah is in aid of [His] servant as long as the servant is in aid of his
brother. And whoever follows a path seeking knowledge therein – Allah will
facilitate for him a path to Paradise. No people assemble in one of the houses of
Allah reciting the Book of Allah and studying it among themselves but that
tranquility descends upon them, mercy envelops them, the angels surround
them, and Allah mentions them among those with Him. And he whose deeds
slow him down will not be accelerated by his lineage."
(Narrated by Muslim in these words)
The ḥadīth begins with a continuation of the theme of brotherhood and Muslims'
duties toward one another. While the previous one contained a prohibition of every
kind of harm and abuse, this ḥadīth encourages aid, support and protection by showing
the resulting rewards and benefits. The good tidings included therein motivate a
208 Sūrah al-Aḥzāb, 33:58.
209 Narrated by Aḥmad – ḥasan.
78
believer to serve people and to join those who seek knowledge and study the Qur’ān.
Additionally, the ḥadīth is among those which illustrate that a reward or
punishment is often related in kind to the deed itself. For when a Muslim saves another
from oppression, injustice, captivity, debt, fear, hunger, poverty, slander, injury or any
difficulty he might face in life, Allah, in turn, will save him from one of the difficulties of
the Hereafter, which is infinitely greater than any of this world. Thus, the reward is of
the same type, although many times greater than the original deed, its extent being
known only to Allah. If one contemplates the terrors of the resurrection, the anguish of
awaiting judgement with knowledge of his sins, and the desperate need of each soul for
any good deed at that time, he will perceive the state of a believer who, in the midst of
that grave situation, is overtaken by Allah's justice and mercy and rewarded for every
instance in which he aided or worked to alleviate the affliction of one of his brothers
during his life on earth.
Al-Imām an-Nawawi added, "Within the ḥadīth is another secret which appears
through deduction: a promise by the Truthful () that a Muslim who relieves another of
distress will have a good end and die within Islam because a disbeliever cannot receive
mercy in the Hereafter and nothing will relieve his distress." The Imām thus concluded
that relieving a believer of distress is the most excellent of deeds (following the religious
obligations).
Undoubtedly, the greatest distress on the Day of Resurrection is fear of entering
Hellfire. Several authentic ḥadīths relate that Allah (subḥānahu wa taʽālā) forgave a
certain servant because of some deed of mercy done by him – even so much as drawing
water for a thirsty dog. On more than one occasion the Prophet () cited the alleviation
of debt for a destitute person as a cause for Allah's overlooking the benefactor's own
shortcomings and forgiving his sins, thus saving him from Hell. This may be done by
granting additional time for payments, waiving part or all of a debt, or by paying part or
all of a debt owed to another.
As for covering the fault of a Muslim, several other ḥadīths express this concept,
among them narrations which threaten exposure of those who seek out and disclose
the faults of others, as in that of Aḥmad previously cited.210 One early scholar observed,
"I came upon a people without apparent faults, but when they mentioned the faults of
others, the people mentioned their faults..." Had they refrained, their own defects
would not have become known, but by transgressing they invited retaliation. This
pattern is easily perceived in worldly life, but the Prophet () made it clear that the
offenders will be disgraced in the Hereafter as well. On the contrary, a Muslim who
conceals the imperfections in his brother will be treated in a like manner by Allah
(subḥānahu wa taʽālā) at the time of Judgement.
What is intended, obviously, is concealment of the deficiencies, errors, weaknesses
and failures of those Muslims who generally appear to be upright and honorable but
might fall into sin occasionally. The reputations of ordinary Muslims are to be
protected, and indeed, seeking out or mentioning their faults is a sign of hypocrisy and
disregard for the well-being of the community. This does not mean, however, that one
210 Concluding the commentary on Ḥadīth No. 35.
79
should not prevent them from wrongdoing, advise them or help them to overcome
their shortcomings, for that is a duty as well,211 but it must be done without alerting
others as far as possible. Also to be concealed are sins of the past for which a Muslim
has repented and reformed himself. Unnecessary reference to his previous behavior is
an act of aggression and injury for which Allah will surely avenge him. Similarly, a
Muslim should not speak of sins he himself has committed unless to seek a fatwa or for
legal testimony. Instead, he must repent sincerely and privately to Allah. Then Allah will
conceal his sin and forgive him for it on the Day of Judgement.
Such restraint does not apply in the case of those who commit sins openly and
shamelessly without regard to society or fear of Allah. Nor does it apply for known
criminals who threaten security. These must not be shielded, for it will only encourage
them to increase their evil activities and spread corruption in the land. Exposure of
them and warning against them is not seen as backbiting but is a social obligation.
Beyond that, it could even be necessary to report them to the state authority.
In addition, it is permissible and sometimes imperative to offer public advice or
criticism to those in positions of responsibility if they do not respond to private counsel.
The sunnah of the Prophet's rightly guided successors established this as, for example,
when Abū Bakr said, "Support me as long as I do well, and if I err, set me straight." And
ʽUmar announced upon assuming the caliphate, "Let anyone who sees in me a deviation
straighten it." The principle is not limited to rulers and governors but applies to every
carrier of a trust.212 It is not permissible to keep silent when qualifications are in
question or when injustice may be done. Criticism of methods or conclusions by
scholars of one another is valid as long as it remains within the limits of objectivity and
righteous intention.
The Messenger of Allah () did not specify any particular kind of aid that could be
given to a Muslim brother, meaning that the statement is general and comprehensive.
So any assistance a servant is able to offer from his wealth, physical ability or influence
is sufficient to earn him the aid of Allah in his own affairs. Conversely, the Prophet ()
warned, "Whoever does not show mercy to people – Allah will not show mercy to him."213
No society will be strong and productive unless it is built upon the principle of
cooperation, just as mutual trust and concern produces positive responses in its
individual members. Allah's Messenger () was the most perfect example of all that he
taught, and there are countless and varied examples of such behavior among his
companions and their students. The concept is defined and qualified by Allah
(subḥānahu wa taʽālā) in His injunction:
"And cooperate in righteousness and piety but do not cooperate in sin
and aggression."214
The Prophet () then brought attention to another type of deed, although it is not
211 Refer to Ḥadīth No. 34 and No. 35.
212 Such as a narrator of ḥadīth, a court witness, a guardian of orphans or property, etc.
213 Narrated by Aḥmad, Muslim and al-Bukhāri.
214 Sūrah al-Ma’idah, 5:2.
80
unrelated to the aforementioned. The Muslim has been encouraged, even ordered, to
seek knowledge and promised that this will lead him to Paradise. What is intended
primarily is religious knowledge, although worldly knowledge employed for a good and
lawful purpose cannot be excluded. Again, this obligation is both personal (fardh `ayn)
and collective (fardh kifāyah). For every Muslim, male and female, is charged with
obtaining sufficient knowledge to worship correctly and manage his daily affairs, while
the community is charged with producing a sufficient number of religious scholars.
Both religious and secular knowledge are subject to certain stipulations in order to
make it acceptable to Allah and that for which He will facilitate a path to Paradise:
1) It must be pursued seeking the acceptance of Allah.
2) Once obtained, it must be acted upon in the way ordained by Allah.
3) It must be shared and spread among the people.
4) It must not be used for showing off or solely for worldly benefits, for knowledge is
of two kinds: that on the tongue, which is Allah's evidence against a servant; and
that in the heart, which is beneficial knowledge, making a person righteous and
effective.
5) One must be honest about his own limitations, admitting when he does not know
something about which he is asked. As it has been said: "I do not know" is half of
knowledge.
When he spoke of people assembling for recitation and study of the Qur’ān, the
Prophet () did not specify that they be learned or pious or those of particular qualities
or positions; any group gathering for this purpose with sincere intention can reap the
four benefits mentioned by him (). Houses of Allah are normally understood to be
mosques. However, some scholars have interpreted the meaning here to be any place
where Muslims meet, including homes, particularly in the case of women, whose
worship at home is preferable to that in a mosque.
In conclusion, Allah's Messenger () reminds His servants that it is only righteous
deeds which help one along on his way to Paradise and raise him to its highest
positions. As stated in the Qur’ān:
"And for all are degrees [resulting] from what they did."215
Hastening to good deeds during one's lifetime on earth will hasten his entrance into
Paradise on the Day of Judgement when, as the Prophet () described,216 a narrow
bridge will be placed over the raging pit of Hellfire upon which every servant must pass.
The disbelievers and unrepentant will fail in crossing and be pulled into the Fire. The
believers will cross according to their deeds, some at the speed of lightning, others at
the speed of the wind, others at the speed of horses, some running, some walking,
some crawling on their knees, terrified and barely escaping. When they have crossed
they will enter Paradise, the speed and ease of that determined by their deeds.
215 Sūrah al-An`ām, 6:132.
216 In ḥadīths narrated by al-Bukhāri and Muslim.
