Allah Most High says, {And do not eat up your property among yourselves for vanities, nor use it as a bait for the judges, with intent that ye may eat up wrongfully and knowingly a little of (other) people's property.} (Al-Baqarah: 188) Muslims are prohibited to bribe a judge or a public officer to unfairly obtain a decision in favor of one's self against a rival or to unlawfully consume the property of others while they are aware of the prohibition of this act. On the authority of Abu Hurairah (may Allah be pleased with him) that the Messenger of Allah (pbuh) said, "Allah's curse is on the one who offers the bribe and on the judge who accepts it.” 1
On the authority of 'Abdullah Ibn 'Amr (may Allah be pleased with him) that, "The Messenger of Allah (pbuh) cursed the one who offers the bribe and the one who receives it.”2
However, the Muslim scholars affirm that bribery is prohibited when it is aimed at consuming other's property or rights unfairly. Thus, if someone finds himself in a situation in which all avenues of redressing a wrong done him, or recovering a right which has been forfeited, are blocked except through the payment of a bribe, the sin of it will not be on him but on the recipient of the bribe. Another narration of the hadith explains that
"The Messenger of Allah (pbuh) cursed also the one who arranges for the payment of a bribe. "
Furthermore, what is mentioned above concerning the ruling of the one who offers a bribe applies to the one who arranges it, i.e., if it is aimed at obtaining fair ends, he would be sinless; and vice versa.
Gifts to officials are a form of bribery. Abu Umamah AI-Bahli (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said,
"Whoever intercedes on behalf of his brother and therefore he offers him a gift, it would be nothing other than a grievous usury.” 3 Ibn Mas'ud (may Allah be pleased with him) said, "To accept a gift from your brother because of fulfilling his need is the precise meaning of consuming the forbidden things."
Once Masruq asked Ibn Zyad to assist him in removing a wrong inflicted upon him. Having assisted him,
Masruq offered Ibn Zyad a slave as a gift. Zyad, on his part, rejected the gift saying, "I have heard Ibn
Mas'ud say, 'Forbidden is the gift offered because of removing a wrong from a Muslim.) "He wondered, "O
Abu' Abd AI-Rahman! Is not bribery restricted to offering a bribe to judges!" He replied, "This latter is a
Reported by At -Tirlllidhi. Reported by At- Tirlllidhi. Reported by Abu Dawud. form of Shirk (association).”1 Once, a Christian man came to Imam Abi 'Amr AI-Awza'i (may Allah bestow mercy on him), who was living in Beirut, complaining of the ruler of Ba'labak and asking him to send to the ruler ordering him to stop from doing wrong to the Christian man. However, the Christian man brought with him a bottle of honey as a gift to Abi 'Amr. Therefore, Abi 'Amr commented, "If you wish I would refuse your gift and send to the ruler of Ba'labak ordering him to stop from oppressing you; and if you wish I would accept your gift. Imam' Abi 'Amr send to the ruler of Ba'labak to reduce the amount of Kharaj (land-tax) from the Christian. Consequently, the Christian took the letter and his bottle of honey and traveled to the ruler of Ba'labak. Having read the letter of Abi ' Amr, the ruler reduced 30 Dirhams from Kharaj of the Christian man.
Mentioned by A1-Haithami in in Magama' Al-Zawa'd. 33) Women Imitating Men and Vice Versa
The Messenger of Allah (pbuh) declared,
"Allah curses men who imitate women and women who imitate men.”1 In another narration,
"May Allah curse the masculine woman.” 2
It means that the woman who behaves like men. He (pbuh) also said,
"May Allah curse the effeminate man and the masculine woman.” 3
On the authority of Abu Hurairah (may Allah be pleased with him) who said that the Messenger of Allah (pbuh) said,
"Allah curses a woman who wears a men's clothing and a man who wears a woman's dress.”4 When woman wears a man's clothing, she will incur Allah's curse upon herself and her husband as long as he does not rebuke her or try to discipline her character. The husband, in Islam, is responsible about disciplining and teaching his wife as the Glorious Qur'an commands, {O ye who believe! Save yourselves and your families from a fire whose fuel is men and stones.] (AI- Tahrim: 6)
The Messenger of Allah (pbuh) stressed this fact saying,
"Each of you is a guardian and responsible about his subjects: The man is a guardian over his household and will be asked about them on the Day of Judgment.”5 He (pbuh) said further,
"Men would be perished because they obeyed women (in vanity).”6 Abu Hurairah narrated that the Messenger of Allah (pbuh) said,
"!t will not be a witness for two types of people who are destined for the Hell-fire: People with whips like the tails of cows, who beat the people (i.e., tyrannical rulers who are the enemies of their own people), and women who although clothed, are yet naked, seducing and being seduced, their hair styled like the tilted humps of camels. These will not enter the Garden nor its fragrance even reach them, although its fragrance reaches a very great distance.” 7 The hadith depicts these women with clothed and naked ones meaning that although they are clothed by Allah's gifts, they are naked because of their ingratitude. Other scholars hold that the Messenger
Reported by AI-Bukhari. Reported by Abu Dawud. Reported by A1-Bukhari. Reported by Abu Dawud. Reported by AI-Bukhari. Reported by Ahmad Reported by Muslim. of Allah (pbuh) described such women as being clothed, yet naked, since they wear clothes which fail to cover the body and which are transparent, revealing what is underneath.
Such women are further described as seducing and being seduced, meaning that they behave and walk in seductive and sensuous manner. They disobey Allah and call others to do so.
The Messenger (pbuh) likened their hairstyle to the humps, special breed of camel which has very large humps, because they put up their hair in a beehive shape from the middle of their heads.
Nafi' said, " Once Ibn `Umar and 'Abdullah Ibn `Arnr were sitting with Al-Zubair Ibn `Abdul-Muttalib when a woman driving a flock of sheep and shouldering an arrow came to them. 'Abdullah Ibn `Umar asked, "Are you man or woman?" She said, "A woman." Thereupon 'Abdullah said to his companions, "Surely, Allah curse the women who imitate men and men who imitate women.”1
Thus, the display of women's attractions is a cause for incurring Allah's curse. This display may take various forms like exposing the ornament such as gold and pearls from under the head-covering, wearing revealing and sexy clothes, using of fragrant perfumes, etc. unfortunately, most of women today are accustomed to these immoral fashions.
By the same token, the Messenger of Allah (pbuh) stated,
"I looked at Hell-fire and saw the majority of its inhabitants are Women. "He (pbuh) disclosed further, "I left no harmful trial to men than women.”2
Reported by AI-Bukhari. Reported by Muslim. 34) The Pimp and the One Who Permits his Wife to Fornicate
Allah Most High says,
"The adulterer cannot have sexual relations with any but an adulteress or an idolatress, and the adulteress, none can have sexual relations with her but an adulterer or an idolater; to the believers such a thing is forbidden." (An-Nur: 3)
On the authority of 'Abdullah Ibn 'V mar (may Allah be pleased with him) that the Prophet (pbuh) said, "Three persons shall not enter Paradise: The one who is disobedient to his parents, he who lets his wife to fornicate with another, and the woman who imitates men.”1
He (pbuh) also said, "Three persons are prevented from entering Paradise (by Allah): The drunk, the one who is disobedient to is parents and the pimp who supports the immorality of his wife.”2 Someone who suspects his wife if indecency but pretends not to know because he loves her is not as bad as someone who actually pimps for her. There is no good in a man without jealousy for his rights.
Reported by AI-Hakim Reported by AI-Nasa'i. 35) Marrying Solely to Return to the Previous Husband
Ibn Mas'ud (may Allah be pleased with him) said that
"The Messenger of Allah (pbuh) cursed the man who marries a women after her divorce solely to permit her first husband.” 1
However, this ruling comes in accordance with the opinion of all men of profound knowledge like 'Umar Ibn AI-Khattab, 'Uthman Ibn 'Affan, 'Ali Ibn Abi Talib and the jurists of the successors. It is reported also by Imam Ahmad in his Musnad and An-Nasa'i in his Sunan with sahih transmission.
Ibn 'Abbas (may Allah be pleased with him) said that the Messenger of Allah (pbuh) was asked about the ruling of the one who marries solely to permit the first husband to return to his divorced wife, whereupon he said,
"No (it is not a legal marriage), the legal marriage should be founded on wish and desire. No marriage is permitted which is based on deception or contradiction to Allah's Book. Satisfaction of sexual desires is a condition for legal marriage.”2
'Uqbah Ibn 'Amr said that the Messenger of Allah (pbuh) once asked, "Would I tell you about the hired billy goat?" "Yes: O Messenger of Allah!" the people said. He (pbuh) explained,
"It is the one who marries solely to permit the first husband to return to his divorced wife. Verily, Allah Most High cursed this one and the former husband as well.”3 Once a man said to Ibn 'Umar (may Allah be pleased with them) "I have married a woman with the intention of permitting her first husband to remarry her. However, I have done so without the knowledge of the previous husband and he did not command me to do this. Is there any wrong?" Ibn 'Umar (may Allah be pleased with them both) replied, "Oh, it is not legal. Permissible marriage should be based on complete desire, if you wish, you could hold her and if you wish you could divorce her. In the lifetime of the Prophet (pbuh), we used to consider the like of your marriage as illicit sexual relation."
Moreover, there are many narrations and reports that condemn the act of marring a woman solely to return to her first husband. The following are some of these narrations: AI-Thram and Ibn AI-Mundhir narrated that 'Umar (may Allah be pleased with him) said, "I would stone to' death the one who marries to permit the previous husband to return to his divorced wife. I would also stone to death the first husband." 'Umar (may Allah be pleased with him) was asked about marring a woman to permit her to return to the previous husband, whereupon he said, "It is an illicit sexual relation." 'Abdullah Ibn Sharauk AI-`Amri said, "I heard Ibn 'Umar (may Allah be pleased with them both) when he was asked about a man who divorced his wife (his uncle's daughter) and someone else wanted to marry
Reported by At-TimJidhi. Reported by Ibn Majah. Mentioned by Ibn Hagar in Majma' Al-Zawaid and reported by Ibn Majah. her to permit the former husband to remarry her. Ibn 'Umar (may Allah be pleased with him) explained, 'The former and latter are adulterers even if the marriage lasted for 20 years. However, the knowledge of the former husband by the aim of the marriage is the main criteria of incurring curse upon himself." A man asked Ibn 'Abbas (may Allah be pleased with him), "My uncle's son has divorced his wife and so he became regretful." Ibn `Abbas declared, "Your uncle's son disobeyed Allah and, therefore, he was inflicted with regret, whereas he obeyed Satan who will not relieve him." The man asked more, "What do you say in a man who wants to marry her to permit him to remarry her?" He disclosed, 'He, thus, seeks to deceive Allah, but it is Allah who deceives him."
Ibrahim An-Nakh'i stated, "If the first husband, the second husband, or the woman intends to marry solely to permit the first husband to remarry his divorced wife, the marriage will be illegal." Sa'id Ibn AI- Musaib said concerning this issue, "It is prohibited in Islam."
However, Malik Ibn Anas, Al-layth Ibn Su'd, Sufyan AI- Thawri, Imam Ahmad and other great scholars are of the same opinion. Iman Shafi'i considers the contract of marriage, in which one is compelled to divorce his wife to permit her former husband to remarry her, is null and void. 36) Not Freeing Oneself of All Traces of Urine
Almighty Allah says {And thy garments keep free from stain!} (AI-Mudathir: 4)
On the authority of Ibn 'Abbas (may Allah be pleased with them both) who said that the Prophet (pbuh) passed by two graves and said,
"The two are being tormented, and not for anything excessive: one of them did not free himself of traces of urine, while the other was a talebearer.”1 The Messenger of Allah (pbuh) said also, "Purify yourselves from the remaining dirty after urination, for most of the torment in the grave is inflected because of inattention about this matter.”2 Assuredly, the acceptance of prayer depends on purifying one's clothing and body from dirty. In his Al-Hilyah, AI-Hafiz Abu Na'ifm reported on the authority of Shufai Ibn Mati' AI-Asbahi that the Messenger of Allah (pbuh) said, "Four men would increase the harms of the people of the Hell-fire; moving from the Hamim and the Jahim (different places in Hell-fire) and pleading for woe and destruction. The people of Hell would ask one another why those men increase our harm." He (the Messenger) said, "One of the four men is being put in an ark of heated stones, the second one dragging his bowels, the third one vomiting blood and pus while the fourth one is eating his flesh. Then the first one who is being put in on ark of heated stones would be asked about his guilt. Thereupon he would say I used to consume the property of others and my life come to one and without repaying those rights to its people. The same would be done with the second who would explain that he used to neglect washing the remaining dirty off his body after urination. The same would be done with the third one who would declare that he used to enjoy the evil utterance as he enjoys the immoral acts. The same, also, would be done with the fourth who would disclose that he used to backbite and slander others.” 3
Reported by AI-Bukhari Reported by Ad-DarQutni. Mentiond by Abi Abd Ibn Ad-Dunijah in the book of As-Samt. 37) Showing off in Good Work
Allah Most High describes the hypocrites saying,
{When they stood up to prayer, they stand without earnestness, to see of men, but little do they hold Allah in remembrance.} (An-Nisa': 142) He Most High also says,
{So woe to the worshipers who are neglectful of their prayers, those who (want but) to be seen, but refuse (to supply) even) neighborly needs.} (Al-Ma'un: 4-7)
{O ye who believe! Cancel not your charity by reminders of your generosity or by injury-like those who spend their wealth to be seen of men.} (Al-Baqarah: 264)
{Whoever expects to meet his Lord, let him work righteousness, and, in the worship of his Lord, admit no one as partner} (Al-Kahf: 110)
On the authority of Abu Hurairah (may Allah be pleased with him) who said that the Messenger of Allah (pbuh) said,
"The first of people who will be judged on the Day of Judgment will be a man who has died a martyr. He will be brought and Allah will make known to him His Favors and he will recognize them. (Allah) will say: And what did you do with them? He will say: I fought for you until I died a martyr. He will say: You have lied. You did but fight so that it might be said (of you): He is courageous. And so it was said. Then he will be ordered to be dragged on his face until he is cast into Hell-Fire. (Next) will be a man who has studied (religious) knowledge and has taught it and who used to recite the Qur'an. He will be brought and Allah will make known to him His Favors and he will recognize them. (Allah) will say: And what did you do with them? He will say: I studied (religious) knowledge and taught it and I recited the Qur'an for Your sake. He will say: You have lied. You did but study (religious) knowledge so that it might be said (of you): He is learned. And you recited the Qur'an that it might be said (of you): He is a reciter. And so it was said. Then he will be ordered to be dragged on his face until he is cast into Hell-fire. (Then) will come a man whom Allah had made rich and to whom He had given all kinds of wealth. He will be brought and Allah will make known to him His Favors and he will recognize them. (Allah) will say: And what did you do with them? He will say: I have left no way in which You like money to be spent without spending for Your sake. He will say: You have lied. You did but do so that it might be said (of you): He is generous. And so it was said. Then he will be ordered to be dragged on his face until he is cast into Hell-Fire.”1
Reported by Muslim. Al-Khattabi said, "The unfaithful men who seek people and fame with their deeds would be presented on the Day of Judgment, with all their concealed and unknown defecates and faults." The Messenger of Allah (pbuh) illustrated further, "It is shirk (association, to seek people even with the slightest deeds.”1 He (pbuh) also said, "For yo my greatest fear is from minor Shirk (association)." people said, "What is the minor shirk, O Messenger of Allah?" He debarred, "Showing off (is that minor shirk). Allah Most High will say on the Day of Judgment, "0 you who have sought people with their actions, go to them and see if they could compensate you!" {But something will confront them from Allah, which they could never have counted upon!} (Al-Zumar: 47) In their explanation to this verse, some scholars said, those people used to act seemingly good deeds, which would appear Off the Day of Judgment to evil deeds." Some of the successors used to say when reading this verse, {Woe to those who seek people by their deeds.} It is said further that on the Day of Judgment those people would be called by four titles: Hypocrite, deceiver, unfaithful and loser, go to the people for whose sake you have done and take your compensation since we have no compensation for you." AI-Hassan also commented, "Wishing to overcome the Decree of Allah, the hypocrites try to appear as righteous men. However, Allah would unveil their true reality before the faithful believers." Qatadah said, "When the person did acts to be seen by people, Allah, the Almighty says, 'look at my servant how he disregards Me." 'Umar Ibn AI-Khattab once saw a man declining his head in Prayer, therefore he said, "O you who decline his head, raise your head, for mindfulness exists in the heart only." Abu Umamah saw a man weeping in Prayer in the mosque, whereupon he said, "O man, is it not better to do this in your house! (i.e., to be away from people)" Muhammad Ibn AI-Mubark used to say "It is better for everyone to show mindfulness and God-consciousness at night (in his house) for it will be solely for the Creator, whereas showing God-consciousness at day may be for the created." `Ali Ibn `Abi Talib (May Allah be pleased with him) said, "There are three signs for the one who works to be shown by people: Inactivity when alone and activity before people, love for estimation and abhorrence to criticism." AI-Fudail Ibn 'Aiad said, "Riya' (showing off) is to leave work because of people, shirk (association) is to work for the sake of people, while sincerity is to be saved from the two staffs by Allah.
Reported by Ibn Majah. 38) Learning Sacred Knowledge for the Sake of This World, or Concealing It
Allah Most High says, {Those truly fear Allah among His servants who have knowledge, for Allah, is Exalted in Might, oft- Forgiving.} (Fatir: 28)
This verse clearly refers to the scholars who are acquainted with Allah, Most High. Ibn `Abbas said, "What is meant, are those who are well acquainted with Allah's Might, Dignity and Power and (will) fear Him more than all other people." Mujahid and AI-Sha'bi said, "The men of knowledge are those who fear Allah." AI-Rabi' said further, "Whoever has no fear of Allah, he will never be decreed to be a scholar."
Allah Most High also said, {Those who conceal the clear signs we have sent down, and the Guidance, after we have made it clear for the people in the Book, on them shall be Allah's curse and the curse of those entitled to curse.} (AI-Baqarah: 159)
This verse was revealed as a condemnation to the Jewish scholars. The clear signs refer to the Divine prescriptions, rules and penalties.
{The Guidance} means the prophecies of Muhammad (pbuh) and his features in their book. {After we
have made it clear for the people} refers to the children of Israel. {The Book} refers to the Torah. {On
them} means those who conceal the truth. {And the curse of those who are entitled to curse} refers to all of
creation except jinn and mankind as Ibn 'Abbas (may Allah be pleased with him) stated. Ibn Mas'ud said,
"When two Muslims indulge in cursing, their curse would return to the Jews and the Christians who
conceal the prophecies of and features of Muhammad (pbuh) in their books."
Moreover, Allah Most High states,
{And remember Allah took a covenant from the people of the Book, to make it known and clear to mankind,
and not to hide it, but they threw it away behind their backs, and purchased with it some miserable gain!
And vile was the bargain they made.} (Al-Imran: 186)
Al-Wahdi stated, "These verses were revealed concerning the Jews of Medina whom Allah commanded to publicize the prophecies, features and the mission of Muhammad (pbuh) as stated in their Book, the torah. {To make it known and clear to mankind,} refers to Allah's Covenant with the Jewish scholars to make clear to the people what was in their book, including the prophecies of Muhammad (pbuh) as AI-Hasan stated {But they threw it away behind their backs} Ibn `Abbas (may Allah be pleased with them both) said, "They broke their commitment" "And purchased with it some miserable gain!" They preferred valueless and mean interests over explaining the truth. {And vile was the bargain they made.} Ibn 'Abbas (may Allah be pleased with him) commented, "They made a miserable trade and gained nothing except loss and damnation." The Messenger of Allah (pbuh) declared, "Will never smell the fragrance of Paradise, the one who seeks sacred knowledge for the sake of worldly- gain.” 1 The hadith reported by Abu Hurairh (may Allah be pleased with him),that was previously mentioned, explained that one of the three men who would be dragged to Hell-fire is the person who sought knowledge in order that people would call him a scholar. Furthermore, the Messenger of Allah (pbuh) said,
"Anyone who seeks sacred knowledge to vie with scholars, argue with fools, or win people's hearts will go to Hell.”2
He (pbuh) also said,
"Whoever is asked about an issue of knowledge, and conceals it, on the Day of Judgment he would be held by a rein of fire.”3
By the same token, the Messenger of Allah (pbuh) used to supplicate to Allah saying, "0 Allah! I seek refuge in you from knowledge which is of no use.”4 He (pbuh) also said,
"Whoever seeks knowledge other than for the sake of Allah, let him await his abode in Hell-fire.”5 Ibn Mas'ud (may Allah be pleased with him) commented, "The more the scholar does not behave according to his knowledge, the more arrogant this scholar will be." On the authority of Abu Umamah (may Allah be pleased with him) who said that the Messenger of Allah (pbuh) said,
"On the Day of Judgment, the immoral scholar will be thrown into Hell where he would be rounded with a reed like a donkey which round with quern. People would wonder saying, "You are so and so, the scholar who guided us to the straight way!" He would reply, "/ used to contradict what / taught you.” 6
Hilal Ibn Al 'Ala' said, "Seeking sacred knowledge is arduous, learning it is harder than seeking it, applying it is harder than learning it, and remaining safe from it is even harder than applying it."
Reported by Abu Dawud. Reported by Al- Tirmdhi Reported by Abu Dawud Reported by Abu Dawud. Reported by Al- Tirmidh. Reported by Al-Bukhari and Muslim. 39) Breach of Faith
Allah Most High says, {O ye that believe! Betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you.} (Al-anfal: 27)
AI-Wahidi (may Allah bestow mercy on him) said, "This verse is revealed concerning Abu Lubabah who was sent by the Prophet (pbuh) to the Jews of Banu Quraizah during the siege of Muslims to their land. The Jews said to Abu Lubabah, these families are living among the Jews, what do you say concerning the submission to the judgment of sai'd. Abu Lubabah then pointed at his throat meaning that Sa'd would sentence you to be slaughtered. Abu Lubabah said, "I have not moved from my place until I realized that I betrayed Allah and His Messenger.” "Nor misappropriate knowingly things entrusted to you" means that Muslims are commanded to avoid betraying their trusts as they are prohibited to betray Allah and His Messenger (pbuh). Ibn 'Abbas (may Allah be pleased with him) said, "Trust" means what Alah has entrusted Man with, i.e, the religious. Thus they are prohibited. AI-Kalbi explained, "Disobedience to Allah and His Messenger (pbuh) means betraying the trust. However, man is entrusted with the other trusts like the religious duties even he can unlawfully betray them in secret." "Knowingly" refers to the fact that man is commanded to avoid betraying the trusts as long as he undoubtedly knows the sacredness of these trusts. The Glorious Qur’an moreover explains, {Allah will never guide the snare of the false ones.} (Yusuf: 52) This glorious verse indicates that Allah will ever set the affairs of the treacherous ones in order. On the Day of Judgment, He will publicize their faults before people.
The Messenger of Allah (pbuh) said,
"Three are the signs of the hypocrite: When he talks, he lies; when he makes a promise, he breaks it and when he is given a trust, he betrays.”1 He (pbuh) also said,
"Someone who cannot keep a trust is devoid of faith. Some one who cannot keep an agreement is devoid of religion. "
Some matters is worse than the others. A person who cheats one for a pittance is not like a person who betrays one concerning one's wife and money, perpetrating outrages. The Messenger of Allah (pbuh) said,
"Fulfill your trust to the one who entrusted you and do not betray the one who betrayed you.” 2 Also the hadith states,
Agreed upon. Reported by Ahmad. "A believer may be naturally disposed to any shortcoming except treachery and lying.” 1
The Messenger of Allah (pbuh) declared further, "Allah Most High says, 'I bless the partners as long as no one betrays the other.”2 "Trust is the first of characteristics to disappear among people, where as prayer is the last one and the prayer of some persons may be of no avail.”3 The Prophet (pbuh) cautioned the Ummah saying,
"Beware of treachery for it is the worst companion.” 4 Ibn Mas'ud (may Allah be pleased with him) explained, "On the Day of Judgment, the persons who betrayed their trust will be commanded to fulfill it. Consequently, they would wonder, 'How can we fulfill what had been perished in the worldly life!" At this moment it would be pictured in the basest rank of Hell- fire. Having commanded to bring it from this place of Hell, the treacherous one would carry it over his shoulder and would find it heavier than the mountains of the world. As long as he reaches the top of the Hell, the trust would fall to the basest rank of Hell and it will happen forever" Ibn Ma'ud added, "Prayer is a trust, ablution is a trust, Body-worship is a trust, measuring is a trust and the' greatest form of trusts is the deposits."
Reported by A1-Bukhari. Reported by Abu Dawud. Reported by Ibn Hajar Al-Haithami in Majma' Zawaid. Reported by Abu Dawud. 40) Reminding Recipients of one's charity to them
Allah Most High says,
{O ye who believe! Cancel not your charity by reminders of your generosity or by injury.}
(AI-Baqarah: 264)
AI- W ahdi commented on this verse by saying, "It is the one who reminds the recipients of his charity." AI-Kalbi said, "It is the one who counts his charity as a favor upon Allah and injures the recipients of it." The Messenger of Allah (pbuh) declared,
"There is one people whom Allah will not speak to, look at, or exonerate on the Day of Judgment, and they will have a painful torment. they are the one who wears the hem of his garment low (out of pride), he who reminds recipients of his charity to them, and he who sells merchandise swearing that he paid more for it than he actually did. " He (pbuh) also said,
"Three men will never enter Paradise. Those disobedient to their parents, the drunkards and the one who used to remind the recipients of his charity with his grace.” 1
Another narration to this Hadith states, "Paradise is not the abode for the fraud, the niggard and the person who reminds the recipients of his charity.”2 Furthermore, The Messenger of Allah (pbuh) said, "Beware of reminding others by your grace for it would nullify the recompense and reward: The Messenger (pbuh) then recited. {O ye who believe! Cancel not your charity by reminders of your generosity or by injury.} (AI-Baqarah: 264)
Once Ibn Sireen heard a man reminding another man of his grace to him so he said, "It is better to keep silent for there is no good in beneficence when it is counted. Some wise men used to say, "Whoever reminds others with his beneficence, will have no compensation for it. Moreover, who is admired by his deed will have no reward for it."
Reportd by An-Nasai'. Reported by At- Tirmidhi. 41) Disbelieving in Destiny (Qadar)
Allah Most High says, {Verily, all things have We created in proportion and measure.} (AI-Qamar: 49)
In his Tafsir, Ibn AI-Jawzi highlighted two views concerning the occasion of revelation of this verse. The first view is reported by Muslim on the authority of Abu Hurairah (may Allah be pleased with him) that the disbelievers of Mecca came to dispute with the Messenger of Allah concerning the Destiny, then the verse was revealed to refute their claims. Abu Umamah, however, is of the opinion that this verse was revealed concerning the so-called fatalism. The second view is that the bishop of Najran came to the Messenger of Allah (pbuh) and said, "O Muhammed! you claim that sins are predetermined by Allah, but this is a wrong attitude." The Messenger of Allah (pbuh) replied, "You are the enemies of Allah.” Then the following verses were revealed {Truly those in sin are the ones in error and madness. The Day they will be dragged through the Fire on their faces, (they will hear.) taste ye the touch of Hell!’ Verily, all things have We created in proportion and measure.} (AI-Qamar: 47-49)
'Umar Ibn al-Khattab said, "The Messenger of Allah (pbuh) said, "On the Day of Judgment, Allah will gather the first and the last of people and then order a caller to say with a clear voice, where are the enemies of Allah?" The fatalists would stand whereupon they would be ordered to go to Hell.”1 Allah says, {Taste ye the touch of Hell! Verily, all things have We created in proportion and measure. } Those men are called the enemies of Allah because they dispute how Allah predetermines sins and then punishes the sinners thereby." Hisham Ibn Hassan commented, "By Allah if a fatalist observes continuous fasting until he becomes as thin as thread, or observes continuous Prayer until he becomes as faint as string, Allah would order him to be dragged through the Fire on his face and then say to him {taste the touch of Hell! “Verily all things Have We created in proportion and measure.}” 2 Ibn 'Umar (may Allah be pleased with them both) the Prophet said, "Everything runs in accordance with Allah's Destiny even the inability and intelligence.” 3 Ibn 'Abbas said, "All things have We created in proportion and measure and they are recorded in AI- Lawh AI-Mahfuz (The TabletPreserved)."
Allah Most High says, {But Allah has created you and your hadiwork! } (Al-saffat: 96)
Reported by Haithami. ZaddAl-Muyasar, vol 8, p. 102 Reported by Muslim. Ibn Jarir, in his commentary on this verse, said, "The verse is of two indications: First, it may mean that Allah has created you and what you make, i.e., idols."
In Surah Ash-Shams, Allah Most High says,
{And its inspiration as to its wrong and its right.} (Ash-shams: 8) Sa'id Ibn Jubair explained the meaning of this verse saying, {Allah implants in it the traits of good and the traits of evil.}
A hadith states, "Allah guides some people to the straight way and will grant them mercy. Whereas others go astray in accordance with Allah's Destiny and therefore they will be decreed to Hell-fire with Allah's Justice." Ibn Zaid stated, "Allah leads it to the way of righteousness or leaves it to go astray in the way of evil." Mu'adh Ibn Jabal (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said, "There was no prophet sent to people by Allah but amongst his people there were Qadariyyah (fatalists) and Murji'ah (Postponers). Surely, Allah has cursed the Qadariyyah and Murji' ah on the tongues of seventy prophets.”1 `Aishah (may Allah be pleased with her) said that the Messenger of Allah (pbuh) said, "The Qadiriyyah (fatalists j are the Magians of this Ummah.”2
Ibn `Umar (may Allah be pleased with him) said that the Messenger of Allah (pbuh) said, "Each Ummah has Magians and the Magains of this Ummah are those who deny the Destiny of Allah." He added, "If one of them spent an amount of gold equal to Mount Uhud the way of Allah, Allah will never accept it from him until he believes in the divine Destiny, both the good and the evil thereof" Then he (pbuh) mentioned the hadith, when Jabril asked about Iman (Faith), "It is to believe in Allah, His angels, His books, His Messengers, and the Last Day, and to believe in the divine Destiny, both the good and the evil thereof .”3 "The belief in Allah" means to admit that He, Glorified and Exalted be He, is Existent and deserves all attributes of perfection. He is the One and Only, the Eternal, the Creator Who does what He wills. "Belief in the angels" means to admit that they are devoted servants of Allah as the Glorious Qur'an illustrates,
{They are (but) servants raised to honor. They speak not before He speaks, and they act (in all things) by His command. He knows what is before them, and what is behind them, and they offer no intercession except for those with whom He is well-pleased and they stand in awe and reverence of His (glory).}
(Al-Anbiya'" 26-28)
Reported by Ibn Ibi' Asim. Abu Dawud and Majah. Muslim and Abu Dawud. "Belief in the Messengers" means to admit that they were truthful men, and delivered what Allah revealed to them in totality. Allah Most High has supported them with miracles as proof of their truthfulness. We owe to them all reverence and make no distinction between them.
"Belief in the last Day" means to believe in the Day of Judgment, in the resurrection after death, is the Hashr (Gathering), in Paradise, in Hell-fire,... etc.
"Belief in the divine Destiny" means to believe in the aforementioned principles and ideas such as the reference in the verses: {But Allah created you and your handiwork.} (As-Saffat: 96)
{All things have We created in proportion and measure.} (AI-Qamar: 49)
Belief in the divine Destiny comprises what was referred to in the Hadith of Ibn ' Abbas,
"Know that if the Nation were to gather together to benefit you with any thing, it would benefit you only with something that Allah had already prescribed for you, and if they gather together to harm you with anything, they would harm you only with something Allah has already prescribed for you. The pens have been lifted and the pages have dried.”1
Muslim scholars, in past and present, have agreed that whoever has unswerving faith in these principles, he will be a true believer.
Seventy Muslim scholars have agreed that the Sunnah of the Prophet (pbuh) includes: Belief in the divine Destiny, submission to the commands of Allah, patience, adherence to the lawful and abstaining from the unlawful, sincerity, the abhorrence of dispute in religion, Jihad, funeral Prayer, etc.
A part of a Hadith Reported by At-Tarmithi. 42) Listening to People's Private Conversations
Allah Most High says,
{And spy not on each other.}
(Al-Hujurat: 12)
The meaning of this command is that a Muslim should avoid searching about his brother's faults that Allah has concealed.
Once a man said to Ibn Mas'ud (may Allah be pleased with him), "This man, Al-Walid Ibn 'Uqbah, seems to be drunk for the traces of wine appears on his beard." Ibn Mas'ud replied, "We are commanded to avoid spying but when something ascertained to us we judge accordingly.”
The Messenger of Allah (pbuh) declared,
"Whoever listens to people who are averse to his listening shall have molten lead poured into his ears on the Day of Judgment.”1
Reported by AI-Bukhari. 43) The Talebearer Who Stirs up Enmity between People
Here, the reference is to a person who passes on to others what he hears from someone in such a manner that will cause dissension among people. It is unanimously unlawful according to the opinions of the Muslim scholars. There are many proofs that maintain the prohibition of that abhorred action. The following are some of them:
The Messenger of Allah (pbuh) said, "He who stirs up enmity among people by quoting their words to each other will not enter paradise.”1
Once the Messengers of Allah (pbuh) passed by two graves and said,
"The two are being tormented, and not for anything excessive: one of them did not free himself of traces of urine, while the other was a talebearer.”2 On the authority of Abu Hurairh (may Allah be pleased with him) that the Messenger of Allah said,
"You find that among the worst people is someone who is two-faced, showing one face to some and
another face to the others.”3
He (pbuh) also said,
"Who he stirs up enmity among people by quoting their words in this world, Allah will severely torment him in the Hereafter;”4 Imam Abu Hamid AI-Ghazali highlighted the fact that this heinous sin is not confined to transforming the speech of others only but it includes unveiling what one does not like to be unveiled even if it is done through speech, writing, gestures etc. One should, however, keep silent concerning what he discovers of the affairs of others except incase when publicizing it would benefit the Muslims or prevent them from committing a sin. Moreover, the one to whom talebearer told news of others, should abide by the following:
a) Disbelieving what this person told him for such a man is of no piety, b) Advising the talebearer to abstain from this heinous sin,
c) Detesting the sinner for the sake of Allah,
d) A voiding suspicion as the Glorious Qur'an instructs, {O ye who believe! A void suspicion as much (as
possible): for suspicion in some cases is a sin.} (AI-Hurjurat: 12)
Reported by AI-Bukari and Muslim. Reported by AI-Bukari and Muslim. Reported by AI-Bukari and Muslim. Reported by Ibn Hibban and Abu Dawud e) Avoiding spying and searching out the other people's faults as the Glorious Qur'an commands, {And spy not on each other.} (AI-Hujurat: 12) f) Abhorring this sin: A man came to 'Umar Ibn 'Abd AI-'Aziz and told him something about another person which the latter would have disliked being mentioned. Thereupon 'Umar said to him, "Let us examine your case: If you are lying, you are one of those who mentioned in the verse, ~If a sinner comes to you with any news, ascertain the truth. t (AI-Hujurat: 6), and if you are telling the truth, you are one of those mentioned in the verse, {A slanderer; going about with calumnies.} (Al-Qalam: 1) But if you wish we mayforgive you." The man replied, please forgive me, O Commander of the Believers. I shall never do it again. A man wrote a letter to As-Sahib Ibn 'Abad (may Allah bestow mercy on him) calling him to unlawfully consume a property of an orphan. When As-Sahib Ibn 'Abad, replied to his letter he said, "Slander is abhorred, the dead is in Allah's mercy, the orphan is in Allah's support, the property is Allah's gift and the one who intercedes to consume unlawfully the property of others is cursed by Allah." AI-Hasan AI-Basri, said, "Assuredly, the one who tells you about the speech of others would also tell others about your speech." Referring to the verse, {Violent (and cruel) with all that of a doubtful birth.} (AI-Qalam: 13), Ibn AI- Mubark said, the illegitimate child does not keep in secret the speech of people." Once a righteous man visited one of his friends who told him something about another person that the latter would have disliked being mentioned. Thereupon, the righteous man said, 'O brother! You have committed backbiting and caused me to commit three crimes: a) The abhorrence of that brother, b) Anxiety in my heart, c) Suspicion about your truthfulness. A man came to 'Ali Ibn AI-Husain (may Allah be pleased with him) saying, "So and so of people insulted you." Thereupon, 'Ali Ibn AI-Husain said, "Let's go to such man." Having reached the latter man, 'Ali Ibn AI-Husain said, "If what you have said is true, I ask Allah then to forgive me. While if it is untrue, I ask Allah to forgive you." In commenting on the verse, "His wife shall carry the (crackling) wood as fuel.” (Al-Masad: 4), some scholars state that "She was a talebearer. This heinous sin is likened with carrying the wood the similarity between carrying the news and carrying the wood is that in the former it causes fierce enmity while in the latter it causes fierce fire. 44) Cursing Others
The Prophet (pbuh) said, "Insulting a Muslim is an act of immorality and fighting him is an act of disbelief.”1
He (pbuh) also said, "Cursing a believer is like killing him.”2 Muslim narrated in his Sahih the following hadith that states,
"Those who indulge in cursing others will not be intercessors or witnesses on the Day of Judgment.”