"These communities will be brought on the Day of Judgment while the people will be brought on the Day of Judgment. While the people are standing, there will be judgment amongst the animals to such an extent that the bald-headed sheep will retaliate from the horny and the atom from another.. Then it will be said to them, 'Be dust.’ At this moment the disbeliever will say, "Woe unto me! Would that I were (mere) dust! “ 6
Reported by Muslim. It is previously mentioned. Reported by At-Tirmidhi. Reported by At-Tirmidhi. Reported by Muslim. Reported by Muslim. This is evidence that there will be Judgment between the animals and the human being to such an extent that if a person unjustly beat an animal, or made it thirsty, prevented it food, or burdened it with that which is beyond its capacity, it will retaliate against him on the Day of Judgment in an equal way. To support this, we have the following evidence from the two Sahihs: Abu Hurairah (may Allah be pleased with him) said, "The Messenger of Allah (pbuh) said, "A woman was tortured for a cat she imprisoned until it died. She went to Hell because of it, having neither fed it nor watered it, for she confined it and would not let it go to forage on the small creatures of the earth.” 1 In Sahih Al-Bukhari, it is reported that, "The Messenger of Allah (pbuh) saw (in his dream) a woman hanged in the Hell and a cat scratching her face and breast and torturing her as she tortured it in worldly life by imprisoning it and preventing it the food.” 2 This is applied to all kinds of animals. By the same token, the one who burdens the animals with that which beyond their capacity, they will retaliate against him on the Day of Judgment. In Sahih Al Bukhari, it is reported that, "The Messenger of Allah (pbuh) said,
"Once there was a man driving a cow, he mounted it and beat it. Consequently, it said, "We have not been created for this, but for ploughing.” 3 This is a cow and Allah caused it to speak to defend itself against oppression or to be used for something contrary to that for which it was created. Therefore, whoever unjustly burdens an animal with something beyond its ability, it will retaliate from him on the Day of Judgment in an equal way.
Abu Sulaiman AI-Darani said, "Once I mounted a donkey and I beat it twice or thrice. Consequently it raised its head and said, "O Abu Sulaiman, there will be a retaliation on the Day of Judgment. So, belittle or do it more, as you like! Abu Sulaiman said, I will never beat anything again.
Once' Abdullah Ibn 'Umar passed by a group of boys from Quraish who used a bird as a target and shot at him. They made every false shoot for its owner. Upon seeing Ibn 'Umar, they run away. Ibn 'Umar said, who did that? May Allah curse the one who did that?
"The Messenger of Allah (pbuh) cursed the one who takes anything possessing life as a target.” 4 In another narration,
"The Messenger of Allah (pbuh) forbade that animals be imprisoned for killing.” 5
Even with what the Shari'ah allowed us to kill from animals, such as scorpions, snakes, mice and vicious dogs, "We are ordered to take their lives at once and should not torture them. The Messenger of Al- lah (pbuh) said,
"If killing is to be done, do it in the best manner, and when you slaughter, do it in the best manner by first
Reported by AI-Bukhari. Reported by AI-Bukhari Reported by AI-Bukhari. Reported by Al-Bukhari. Reported by Al-Bukhari. sharpening the knife and putting the animal at ease.” 1
Likewise, the animals should not be burned by fire. In an authenticated hadith, the Messenger of Allah, (pbuh) is reported to have said, "Previously I ordered you to burn so and so with fire. Since there is no one who could torture with fire
except Allah, if you found them, kill them (and do not burn them).” 2
Ibn Mas'ud said, "Once we went out with the Messenger of Allah (pbuh) on a journey. He was engaged in fulfilling some of
his needs. We saw a sparrow with its two children. We took its children and thereupon, it started to shout.
The Prophet (pbuh) came and said, "Who made this sparrow grieve for its children? Return it's (children
back to it). Likewise, the Messenger of Allah (pbuh) asked us about a co long of ant's which we burnt. And
he said, "Who burned this colong?' We replied, "It was us." The Prophet (pbuh) said, "No one should
torture anything with fire except its Lord.” 3
This is evidence that it is not allowed to kill or torture with fire even a lice, fleas or otherwise. It is also
forbidden to kill any animal merely for sport. The Prophet (pbuh) said,
"If someone kills a sparrow for sport, the sparrow will cry out on the Day of Judgment, a Lord!. Ask this
person why he killed me in vain and did not kill me for any useful purpose.” 4
It is also detested to hunt birds during the period when they hatch their eggs or slaughtering an animal
before its mother. Ibrahim Ibn Adham (may Allah bestow mercy upon him) reported,
"Once a man slaughtered a calf before its mother. Thereupon Allah caused his hand to become paralyzed."
It is also highly recommended to free a slave, whether male or female. Abu Hurairah (may Allah be pleased with him) said, "The Prophet (pbuh) said,
"Whoever frees a believing slave girl, Allah will, with every organ of hers, free his organs from the Hell- Fire, even her private parts will be an expiation for his.” 5
Abu Umamah (may Allah be pleased with him) reported the Prophet (pbuh) saying,
"Any Muslim frees a believing, male slave, he will be a salvation for him from the Hell-Fire. Every organ of his will be expiation for his organs. Any Muslim who frees two believing slave girls, they will be a salvation for him from the Hell-Fire. Every organ of theirs will be expiation for his organs. And any Muslim woman who frees a believing slave girl, she will be a salvation for her from the Hell-Fire. Every
Reported by Muslim. Reported by AI-Bukhari. Reported by Abu Dawud. Reported by An-Nasa'i. Reported by Al-Bukhari. organ of hers will be an expiation for her organs.” 1
Reported by Abu Dawud. 52) Hurting One's Neighbor
In the two Sahihs, it is reported that the Messenger of Allah (pbuh) said,
"By Allah, he does not believe. By Allah, he does not believe. By Allah, he does not believe." Someone asked, "Whom, O Messenger of Allah? And he said, "He whose neighbor is not safe from his evil conduct.”
In another narration, it is reported that, "The one whose neighbor is not safe from his evil conduct will not enter Paradise.” 2
The Messenger of Allah (pbuh) was asked about the greatest of sins and he said,
"To ascribe a partner to Allah and He is the one who created you, to kill your son with fear of being fed with you, and to commit fornication with the wife of your neighbor.” 3
In another narration, it is reported that, "The one who hurts his neighbor, does not believe in Allah, nor in the Last Day.” 4 "Neighbors are of three kinds, a kin Muslim neighbor, he has the right of a neighbor, the right of Islam and the right of kinship. The Muslim neighbor, he has the right of a neighbor and the right of Islam. And the disbelieving neighbor, he has the right of a neighbor.” 5
Ibn 'Arnr (may Allah be pleased with him) had a Jewish neighbor. Whenever he slaughtered sheep, he used to say, "Carry some of it for our Jewish neighbor.” 6 It is reported that,
"On the Day of Judgment, the poor neighbor will hang himself on to the rich neighbor saying, 'O Lord! Ask him why he deprived me of his charity and closed his door before me.” 7
The neighbor should endure the evil conduct of his neighbor for it is a good treatment to him. A man came to the Prophet (pbuh) and said,
"0 Messenger of Allah, teach me a deed which if I do it, I will enter Paradise. The Prophet said, "Deal with good conduct". He asked, "How O Messenger of Allah? The Prophet said, 'Ask your neighbors, if they say that you deal with good conduct, then you are as they said, and if they say that you deal in bad conduct, then you are as they said.” 8 The Prophet (pbuh) is reported to have said, "Whoever shuts his door before his neighbor because of fear of him or his family and property, he is not a
Reported by Al-Bukhari Reported by Muslim. It is previously mentioned. Reported by AI-Bukhari. Reported by AI-Suyuti. Reported by AI-Bukhari in AI-Adab AI-Mufrad. Reported by AI-Bukhari in AI-Adab AI-Mufrad. Reported by AI-Hakim in AI-Mustadrak. believer. And the one whose neighbor is not safe from his evil conduct is not also a believer.” 1
The Messenger of Allah (pbuh) also said,
"For a person, to commit fornication with ten women is lesser than to commit it with the wife of his neighbor and to steal from ten houses is lesser than to steal from the house of his neighbor.” 2 In Sunan Abu Dawud, Abu Hurairah (may Allah be pleased with him) reported that, "Once a man came to the Messenger of Allah (pbuh) complaining about his neighbor to him. The Prophet said,
"Go and be patient. He came again twice or thrice. Then the Prophet said, "Go and place your belongings on the road.” The man went and did that. The people passed by him asking him about his affairs. He told them about his neighbor. The people cursed his neighbor saying, "May Allah cause him such and such and supplicated on him. Thereupon his neighbor came to him and said, "0 my brother, come back to your house and you will never see anything you hate again.” 3 A person should endure the harms and hurts of his neighbor even if he was a Dhimi (none. Muslim living in Muslim country). Sahl Ibn `Abdullah At- Tustri (may Allah have mercy upon him) reported that, "He had a Dhimi neighbor and from his water closet, there was a hole flowing into the house of Sahl. Sahl used to put a vessel under this flowing hole until all rubbish gathered in it and threw it during the night to conceal himself from the people. Sahl continued to do that for a long period until the time of his death come. He sent for his magian neighbor and summoned him saying, "Enter this house and look into it. He entered and saw the hole with rubbish flowing from it into the vessel and he said, what is this, which I see? Sahl said, this is from a long period, I receive it during the day and threw it during the night. The time of my death has come, and I fear that the manners of other people might not endure you, otherwise I would not tell you. So do what do you see. The magian said, O an old man, you treat me in such a way from a long period and I am still indulging in my disbelief? Stretch your hand to me, I testify that there is no god but Allah and that Muhammad is the Messenger of Allah. Then the soul of Sahl was taken.
Mentiorled in AI-Jami' AI-Kabir. Reported by AI-Bukhari in AI-Adab AI-Mufrad Reported by Abu Dawud. 53) Hurting or Reviling Muslims
Allah, the Almighty said, {And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin.} (AI-Ahzab: 58)
{O ye who believe! Let not some men among you laugh at others: it may be that the (latter) are better than the (former): nor let some women laugh at others: it may be that the (latter) are better than the (former): nor defame nor be sarcastic to each other, nor call each other by (offensive) nick names: ill-seeming is a name connecting wickedness, (to be used of one) after he has believed: and those who do not desist are (indeed) doing wrong.} (AI-Hujurat: 11)
Allah, the Almighty also said, {And spy not on each other, nor speak ill of each other... } (AI-Hujurat: 12)
The Messenger of Allah (pbuh) said, "On the Day of Judgment, the worst status will be for the one whom the people exclude because they fear his evil conduct.” 1
The Messenger of Allah (pbuh) also said,
"O servants of Allah! Allah the Almighty has forbidden oppression against anyone except the one who tale bears about the dignity of his brother. This is the one who committed injustice against himself or destroyed himself.”2 In another hadith, it is reported that,
"The whole of a Muslim is sanctified for another Muslim with regards to his blood, his property and his honor.”3 The Prophet (pbuh) said,
"The Muslim is the brother of the Muslim. He does not oppress him, hang back from him, coming to his and or belittle him, it is sufficiently wicked for someone to demean his fellow Muslim.”4 He (pbuh) also said,
Reported by A1-Bukhari. Reported by Ibn Majah. Reported by Muslim. Reported by Al-Bukhari "Insulting the Muslim is wickedness and fighting him is unbelief'. On the authority of Abu Hurairah (may Allah be pleased with him) who said," The Messenger of Allah (pbuh) was asked, "O Messenger of Allah, so and so spends her nights praying, and her days fasting, she does so and so and gives in charity but there is something in her tongue that maliciously injures her neighbors. He replied, there is no good in her, she will go to Hell.”1 In another narration, it is reported that, "Mention the good deeds of your dead and keep a way from their bad deeds.”2
The Messenger of Allah (pbuh) said, "When I was taken up in the ascent (Mi'raj), I passed by people with fingernails of copper who were scratching their faces and chests with them. I asked who are they, Gabriel? And he said, "They are those who slandered others (ate people's flesh) and attacked their reputations.” Intimidation against instigation amongst the believers, animals and all kinds of beasts: the Prophet (pbuh) is reported to have said,
"Satan has despaired of ever being worshipped in the land of the Arabs, but he is still hoping to instigate them against each other.”4 Therefore, whoever instigates the sons of Adam against each other and spreads amongst them what causes them harm, he is a tale bearer and he is among the people of the Satan who are the worst of creatures. The Prophet (pbuh) is reported to have said,
"Will I tell you about the worst amongst you? The companions replied, 'Yes, Messenger of Allah.' He said,"
The worst amongst you are the talebearers, who instigate the friends against each other and who seek hardship for the innocent.”5 In an authenticated hadith, the Messenger of Allah (pbuh) is reported to have said, "The talebearer will never enter Paradise.”6
The talebearer is the one who transfers speech among people or between two friends in a way that harms them or makes their hearts alienated towards each other. He said, such and such said about you so and so and did so and so, unless it will be of a benefit or in his interests such as warning him against an evil which may happen or is expected.
As for instigating animals, beasts or birds against each other, it is not allowed such as bickering among cocks, bullfights among rams and instigating dogs against each other.
The Messenger of Allah (pbuh) prohibited such actions and whoever does it, he disobeys Allah and his Messenger. Making the heart of the wife alienated towards her husband, or a servant towards his master,
It is previously mentioned. Reported by Al-Hakim in Al-Mustadrak Reported by Abu Dawud. Reported by AI-Baihaqi in Shu'ab AI-Iman. Reported by AI-Bukhari in AI-Adab AI-Mufrad. It is previously mentioned. also comes under such evil doing. The Messenger of Allah (pbuh) is reported to have said,
"Whoever instigates the wife against her husband or a slave against his master is a cursed person." We seek refuge in Allah from such doing.”1 Invitation to make reconciliation amongst people Allah, the Almighty said,
{In most of their secret talks there is no good: but if one exhorts to a deed of charity or goodness or reconciliation between people (secrecy is permissible): to him who does this, seeking the good pleasure of Allah, we shall soon give a reward of the highest (value)} (An-Nisa': 114)
Concerning this verse, Mujahid said, "This is general between all people. Allah means that there is no good in secret talks of the people except in acts of goodness and this is what meant by Allah's saying, "But if one exhorts to a deed of charity... " Ibn 'Abbas said, what is meant is that maintaining relations with one's kinship and observing Allah's worship. All charitable acts are called good because they are realized by the mind. "Or a conciliation between people." This is encouraged by the Messenger of Allah. He (pbuh) said to Abu Ayub Al-Ansari," Would I lead you to a charity which is better for you than the red camels.' He said, 'Yes, Messenger of Allah.' The Prophet said,
"Reconcile between people when they are quarreling with each other and bring them near each other when
their relationship breaks down (by ceasing relations) with each other.”2 Umm Habibah (may Allah be pleased with her) reported the Messenger of Allah (pbuh) to have said, "All the speech of Adam's sons are counted against them except enjoining good, forbidding evil, or remembering Allah, the Almighty.”3 It is also reported that a man said to Sufyan, what a harsh speech this is! Sufyan said, "Didn't your hear to Allah's saying {In most of their secret talks there is no goods but if one exhorts to a deed of charity or goodness} This is typically applied to such speech.4
Thereafter Allah, the Almighty indicated that these acts will avail only the one who seeks the Pleasure of Allah and He said, "We shall soon give him a reward of the highest (value)" i.e. an endless reward. In the hadith, it is reported that,
"The liar is not the one who reconciles between people, encouraging good or saying something good.”5
Umm Kulthum said, "I heard the Messenger of Allah (pbuh) permitting something of what the people say, except in three cases, war, reconciling between people and talks between the man and his wife and vice versa. Sahl Ibn Sa'd AI-Sa'idi (may Allah be pleased with him) said that,
"The Messenger of Allah (pbuh) was told that there is an enmity between the people of Banu 'Amr Ibn
Reported by Abu Dawud. Reported by Al-Haithami in Majma' Al-Zawa'id. Reported by At- Tirmidhi. Reported by Al-Bukhari. Reported by AI-Bukhari. 'Awf Thereupon, the Messenger of Allah (pbuh) went out along with some of his companions to reconcile between them.”1
Abu Hurairah (may Allah be pleased with him) said that, "The Messenger of Allah (pbuh) said that,
"Nothing is better than walking to prayer, reconciling between people, or permissible conduct among Muslims.”2 The Messenger of Allah (pbuh) said that,
"Whoever reconciles between two people, Allah will set his affairs in order, will give him with every word he has uttered a reward of freeing a neck slave and he will return having all his previous sins forgiven.”3
Reported by AI-Bukhari. Reported by AI-Asbahani in At-Targhib wa At-TarhzD. Reported by Al-Asbahani in At-Targhib waAt-Tarhib. 54) Harming the Servants of Allah
Allah the Almighty has said,
{And those who annoy believing men and women undeservedly, bear (on themselves) a calumny and a glaring sin.} (AI-Ahzahb: 58) Allah also said, {And lower thy wing to the believers who follow thee.} (Ash-Shu'ara': 216)
Abu Hurairah (may Allah be pleased with him) said, "The Messenger of Allah (pbuh) said, “Allah said (in a Qudsi hadith), "He who is hostile to a friend of Mine, I declare war against. In another narration, “ Then I apprise him with a war.”1 In another hadith, it is reported that, "Once Abu Sufyan came to Salman, Suhayb and Bilal while they were in gathering with some other people. They said, "By Allah, the swords of Allah did not yet take its right from the enemy of Allah. Abu Bakr (,may Allah be pleased with him) said, "Did you say such words for the sheikh and master of Quraish? He, then came to the Prophet (pbuh) and told him. The Prophet said, "0 Abu Bakr if you anger them, you anger your Lord". Abu Bakr (pbuh) when to them and asked, "0 my brothers! Did I anger you? They replied, "No, may Allah forgive you our brother?” 2
Allah, the Almighty said, {And keep yourself content with those who call on their Lord, morning and evening, seeking his face.} (AI-Kahf: 28)
This verse was revealed concerning preference of the poor. Its cause of revelation goes as follows: the first to believe in Allah's Prophet (pbuh) were the poor. This is true with respect of every sent Prophet. The Messenger of Allah (pbuh) used to set with the poor amongst his companions such as, Salman, Suhayb, Bilal and `Ammar Ibn Yasir (may Allah be pleased with them all). Consequently the polytheists wanted to trap him by driving out the poor for they heard that the first sign of the true Prophet is that he would be followed by the poor. Some polytheists came to the Prophet and said, "O Muhammad, drive the poor out for we disdain to sit with them. If you drive them out, the masters and notable of people will believe in you. Consequently, Allah, the Almighty revealed,
{Send not away those who call on their Lord, morning and evening, seeking His face.}
Reported by AI-Bukhari. Reported by Muslim. (AI-An'am: 52)
When the polytheist despaired of Muhammad driving the poor out they said, "a Muhammad, if you will not drive them out, separate between us by making a day for them and another for us. Consequently, Allah the Almighty revealed,
{And keep yourself COl1tent with those who call on their Lord morning and evening, seeking His face, and let not thine eyes pass beyond them, seeking the pomp and glitter of this life.} (Al-Kahf: 28)
This means that you should keep yourself amongst such kind of people and should not turn your eyes to worldly gain, or worldly attractions.
{Say, the truth is from your Lord." Let him who will, believe, and let him who will, reject (it).} (Al-Kahf: 29)
Then Allah strikes the sii11ilitude of the rich and the poor saying,
{Set forth to them the parable of the two men.} (Al-Khaf: 32)
{Set forth to them the similitude of the life of this world.} (Al-Kahf: 45)
When the Messenger of Allah (pbuh) migrated to Medina, the poor migrated with him and tbey lived in the courtyard of the Mosque of the Prophet. They, in turn were called the people of Sufa (courtyard). Any poor who migrated from Mecca, would join them in Medina until they were of a huge number (may Allah be pleased with them all). 55) Dragging the Hem Of One's Garment Out of Conceit
Allah, the Almighty said, {Nor walk haughtily through the land: For Allah loveth not any arrogant boaster.}
(Luqman: 18) The Prophet (pbuh) said, "Any part of the caftan of the Muslim below the anklebones is in Hell.”1
He, (pbuh) said, "Allah will not look at the one who haughtily drags his garment.”2
The Prophet (pbuh) said, "There are three people whom Allah will not speak to, look at, or exonerate on the day of judgment, and who will have a painful torment: he 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.”3
In another narration, it is reported that,
"While a man was walking along in a new set of clothes, with a swagger to his step, pleased with himself and his hair combed down, Allah caused the earth to swallow him and he will keep sinking until the last day.”4 The Prophet (pbuh) is reported to have said,
"He who, out of pride, drags his garment, Allah will not look at him on the Day of Judgment.”5 The Prophet (pbuh) is also reported to have said,
"D ragging applies to one's garment, shirt and turban. He who, out of pride, drags any of them, Allah will not look at him on the Day of Judgment.”6 The Prophet (pbuh) is also reported to have said,
"The caftan of the Muslim comes down to mid calf, there being no harm in what is between this and the ankle bones, though any of it below the ankle bones is in Hell.”7
This judgment applies to all kinds of clothing. So, we ask Allah for safety. Abu Hurairah (may Allah be pleased with him) said, "While a man was praying, dragging his garment on the ground, the Prophet of Allah said to him,
It is previously mentioned. Reported by AI-Baihaqi in Shu'ab Al-Iman. Reported by AI-Bukhari. It is previously mentioned. It is previously mentioned. It is previously mentioned. Reported by Abu Dawud. "Go and make Wudu' (ablution) again" he went and made ablution and came. The Prophet (pbuh) said, "Go and make Wudu' again.” A man asked, 0 Messenger of Allah, why did you order him to renew his Wudu'? The Prophet (pbuh) kept silent for a while, then he said, "He was praying while letting his garment to reach the ground, and Allah does not accept the prayer of such a person.” 1
When the Messenger of Allah (pbuh) said that, "Whoever lets the hem of his garment drag on the ground out of pride, Allah will not look at him", Abu Bakr (may Allah be pleased with him) said, "0 Messenger of Allah my garment is always dragging on the ground unless I restrain it. The Messenger of Allah (pbuh) said, "You are not one of those who do it out of pride.”2
Reported by Abu Dawud Reported by Abu Dawud. 56) Men Wearing Silk or Gold
In the two Sahihs, the Messenger of Allah (pbuh) is reported to have said,
"He who wears silk in this worldly life, will not wear it in the Hereafter.”1
This is a general rule which applies to all classes of people, whether soldiers or otherwise. The Prophet (pbuh) said,
"Wearing gold and silk has been made unlawful for the men of my community but permissible for its women.” 2
On the authority of Huzaifa Ibn AI- Yaman (may Allah be pleased with him) who said,
"The Messenger of Allah (pbuh) made it unlawful for us to drink or eat in the vessel of gold or silver, to wear or set on silk.” 3 Therefore, he who makes wearing silk by men permissible, he is a disbeliever. The Prophet (pbuh) made it lawful only for the one who suffers from a certain disease such as scabies and for the soldiers in time of fighting. As for wearing silk for only ornament by men, it is unanimously prohibited. Whether it is a hat or a turban. Likewise, if the most of the cloth is silk, it is also unlawful. Wearing gold by men is also unlawful, whether it is a ring or a sheathe of sword. It is unlawful to wear or make it. Once, the Prophet (pbuh) saw a man wearing a ring of gold, took it off from his hand and said, "It is an easier act for anyone of you to handle afire brand than to do such thing.”4
Likewise, the embroidery of gold on embellished turban is also unlawful. As for boys wearing gold and silver, the scholars are in disagreement. Some of them consider it permissible and some others consider it unlawful for the generality of the following saying of the Prophet (pbuh), "These two (gold and silk) are unlawful for men of my Ummah, but lawful for its women.”5 Thus, boys are included in this prohibition. This is also the opinion of Imam Ahmad and other (may Allah be pleased with them)
Reported by AI-Bukhari. Reported by At-Tirmidhi. Reported by AI-Bukhari. Reported by Muslim. Reported by Abu Dawud. 57) Fleeing of the Slave
Muslim reported in his Sahih that, "The Messenger of Allah (pbuh) said,
"When the slave flee away (from his master), his/her prayer will not be accepted.” 1
The Prophet (pbuh) is also reported to have said,
"Any slave that flees away, the pledge of Islam is cleared from him.”2
Ibn Khuzaimah reported in his Sahih from the hadith of Jabir who said, "The Messenger of Allah (pbuh) said,
"There are three people whose prayer will not be accepted, nor will their good deeds be raised up to the sky, a fleeing slave until he returns to his master, a rebellious woman until her husband be satisfied with her and a drunkard until his mind is restored. "
Fudalah Ibn 'Ubaid reported that,
"There are three people who will be neglected by Allah, a man who severe the community, disobeys his ruler (Imam) and died in such state, a fleeing slave and a woman whose husband is absent and provided her with all her needs, but she unveiled herself after his absence.”3
Reported by Muslim. Reported by Muslim. It is previously mentioned. 58) Slaughtering in Other Than Allah's Name
Such as slaughtering in the name of Satan, an idol, or in the name of a sheikh. Allah, the Almighty has said,
{Eat not of what the name of Allah has not been mentioned over.} (AI-An'am: 121)
Concerning this verse, Ibn ' Abbas said, "What is meant is that the dead animals and that which killed by strangling. All these types are included in the verse of AI-Ma'idah (5:3). AI-Kalbi said, what is meant is that over which the name of Allah was not mentioned and that which is slaughtered to other than Allah's name. `Ata' said, "Allah prohibited animals which were slaughtered by the people of Quraish for their idols. Allah's saying, {Verily it is disobedience} means that all things which are slaughtered and over which the name of Allah was not mentioned are dead and it is disobedience. {But the Satan ever inspire their friends to contend with you.} The Satan whispers to his friend to argue falsely with the believer concerning the dead animals Ibn 'Abbas said, the Satan inspired to his friend from human beings saying, how do you worship a thing which you do not eat what he kills, yet you eat what you kill? Consequently, Allah, the Almighty revealed, {If ye were to obey them} i.e. making the dead a lawful thing, {Ye would indeed be pagans.} AI-Zajaj said, this is evidence that he who made what Allah has prohibited lawful or vice versa, is a polytheist.
It may be asked, how the slaughterings of the Muslim are lawful although he forgot to mention Allah's name and the verse stated the contrary? The answer will be: The interpretations stated that what is meant by "On which Allah's name hath not been mentioned, is the dead animals and not the slaughterings on which the Muslim has forgotten to mention the name of Allah. There are many things that indicated that the verse is concerned with the dead, such as {verily it is an obedience.} Therefore, the one who eats from the slaughtering of the Muslim on which he has forgotten to mention the name of Allah is not a profligate?
Likewise, {But the Satan ever inspire their friends to contend with you.}. By the consensus of the interpretations, the contention was concerning the dead animals and not of the Muslim. By the same token, {If ye were to obey them, ye would indeed be pagans.}
Abu Mansour told that, on the authority of Abu Hurairah (may Allah be pleased with him). Who said, "A man asked the Messenger of Allah (pbuh) what do you say concerning a man who slaughters but forgets to mention Allah's name? The Prophet (pbuh) said, "The name of Allah is on the mouth of every Muslim.”1
Abu Mansour also told us on the authority of Ibn 'Abbas that" The Prophet (pbuh) said,
"For the Muslim, his name is sufficient and if he forgot to mention Allah's name let him mention it,
Reported by A1-Haithami in Majma' Az-Zawa'id remember Allah and then eat.”1 `Arnr Ibn Abi ' Amr told us on the authority of `Aishah (may Allah be pleased with both of them) that, "Some people said, 0 Messenger of Allah, people bring us a meat but we do not know whether Allah's name was mentioned over it or not? The Messenger of Allah (pbuh) said, "Mention Allah's name over it and eat it.” 2 It is previously mentioned that the Messenger of Allah (pbuh) said, "May Allah curse who ever slaughters in other than Allah's name.” 3
Reported by Ad-Darqutni in As-Sunnan. Reported by A1-Bukhari. It is previously mentioned. 59) Falsely claiming someone is One's Father
On the authority of Sa'd, (may Allah be pleased with him) who said, "The Messenger of Allah (pbuh) said,
"Paradise is forbidden to whoever falsely claims someone is his father, knowing he is not.”1
On the authority of Abu Hurairah (may Allah be pleased with him) who said,
"The Prophet (pbuh) said, "Do not wish for fathers other than your own. For someone to wish for a different father is unbelief.”2
In another narration, it is reported,
"Whoever claims someone, other than his own to be his father, or belonging himself to a ruler other than his own, he will invoke upon himself the curse of Allah, His angels and all people.” 3
On the authority of Abu Dharr who said that, he heard the Prophet (pbuh) as saying, "Whoever claims someone to be his father, knowing he is not, he is a disbeliever, whoever claims something which is not his, is not of us and should anticipate his abode in the Fire, and whoever charges a man with unbelief or an enemy of Allah, he will be the one most deserved of it. "
Reported by A1-Bukhari. Reported by AI-Bukhari. Reported by Muslim. 60) Arguing, Picking Apart Another's Words, and Quarreling
Allah, the Almighty has said,
{There is the type of man whose speech about this worldly life may dazzle thee and he calls Allah to witness about what is in his heart, yet he is the most contentious of enemies. When he turns his back, his aim everywhere is to spread mischief through the earth and destroy crops and progeny but Allah loveth not mischief} (AI-Baqarah: 204-205)
Imam AI-Ghazali (may Allah have mercy on him) said, " Picking apart another's words consists of attacking another's speech by revealing the mistakes in it, involving no other motive than contempt for the other and displaying one's cleverness. He also said, disputation is what relates to clarifying various legal positions and making a case for them. Concerning arguing, he also said, "Arguing is importunateness in speech to gain one's end, whether monetary or other. It may be initiated by oneself or in response to another.
An-Nawawi (may Allah have mercy on him) said, "Disputation may be true or false.” Allah, the almighty said,
{And dispute ye not with the People of the Book, except in the best way.}
He, the Almighty also said, {And dispute with them in the best way.} (An-Nahl: 125)
He, Most High, also said, {None can dispute about the signs of Allah but the unbelievers.} (Ghafir: 4)
Therefore, when the intention behind disputation is to reveal the truth, then it is recommended. But if it is intended to confront the truth or unknowingly done, then it is unlawful. According to this detail, the texts concerning its permissibility or prohibition were revealed. A certain person remarked, "I have not seen anything that impairs one's religion, diminishes one's respectability, ends one's happiness or preoccupies one's heart like arguing.”1 If one objects that a person must argue to obtain his rights, the reply is that as AI-Ghazali (may Allah have mercy on him." The stern condemnation of it applies to those who argue without right or knowledge, such as the deputy of the judge who proceeds in dealing with disputation before knowing justice and on which side it is so he disputes without knowledge. Of stern condemnation is the one who demands his right. That is because such a person does not only demand his right, but displays picking apart others' words, lying, harming and assaulting towards his opponent. Or someone who adds abuse to his speech that is necessary to secure his rights, or is motivated to
Reported by Ibn Abi Ad-Dunya concerning the matter of silence. argue by nothing besides an obstinate desire to win and to finish his opponent. As for someone who has been wronged and makes his case in away compatible with the Sacred Law, without belligerence, excessiveness, or importunateness, and not intending mere obstinacy and abuse, it is not unlawful, though it is better to avoid it if there is no way to do so, for keeping one's tongue within the limits of fair play during the course of an argument is virtually impossible, Moreover, arguing produces rancor in hearts and causes animosity that can lead to actual hatred between two people, until each comes to be pleased when harm befalls the other and to be displeased at the good, and unleashes his tongue against the other's reputation. Whoever argues runs the risk of these calamities. At minimum, a quarrel comes to preoccupy one's heart so that during the prayer one's thoughts turn to debating and arguing, and one does not remain, as one should, Disputation is the source of evil as well as arguing and picking a part one's words, Therefore, one should not open the door for disputation unless for a necessity.
On the authority of Ibn `Abbas (may Allah be pleased with both of them) who said. The Messenger of Allah (pbuh) said, "It is enough sinful to be an arguing person.”1
Ali (may Allah be pleased with him) is reported to have said, "Disputation invokes disasters (upon the person). On the authority of Abu Hurairah (may Allah be pleased with him) who said, "The Messenger of Allah (pbuh) said,
"He who presses for something without knowledge remains under the hatred of Allah until he gives it up.” 2
On the authority of Abu Umamah (may Allah be pleased with him) who said, "The Prophet (pbuh) said, “No people went astray after having been guided save that they were afflicted with arguing" then he recited, {They did not mention him (Jesus) to you as an example except for argument.} (AI-Zukhruf: 58)”3 The Messenger of Allah (pbuh) said,
"The things I fear most for my Ummah is a case of "a scholar's slip the arguing hypocrite over the Qur'an and the worldly life which cuts your necks off, so accuse it within your hearts.” 4 The Prophet (pbuh) said,
"Arguing over the Qur'an is unbelief.”5
Reported by At-Timidhi. Reported by Al-Asbahani in At-Targhib wa At-TarhID. Reported by At-Timidhi. Reported by Ibn Hajar in Majma' Az-Zawa'id Reported by Abu Dawud. 61) Withholding Excess Water From Others
Allah, Most High says,
{Say, 'See ye? If your stream was lost one morning (in the underground), who then can supply you with clear flowing water?} The Prophet (pbuh) said,
"Do not withhold excess water to withhold pasturage.”1
"Whoever denies others his surplus water or pasturage, Allah shall deny him His blessings on the Day of Judgment.”2
"There are three people whom Allah will not speak to, look at, or exonerate on the Day of Judgment, and who will have a painful torment: he who withholds excess water from a traveler in the desert, he who sells merchandise after 'Asr (late afternoon) swearing by Allah that he paid more for it than he actually did, and a man who gives the pledge to a governor only for the sake of this world, and is only loyal if he gets something of this worldly life.”3 Al-Bukhari adds to the above hadith the following,
"Whoever denies others his surplus water, Allah will say to him, "Today J will deny you my bounty as you
did with what you could not create.” 4
Reported by AI-Bukhari. Reported by Ahmad. Reported by AI-Bukhari. Reported by AI-Bukhari. 62) Stinting When Weighing or Measuring Out Goods and Similar Merchandise
Allah Most High says,
{Woe to those that deal in fraud, those who, when they have to receive a measure from men, exact full measure, but when they have to give a measure or weight to men, give less than due. Do not they think that they will be raised upon a Mighty Day, a day when (all) mankind will stand before the Lord of the worlds?} (AI-Mutaffifeen: 1-6) As-Saddiy said the reason of revelation of the above Ayah traces back to Prophet's arrival at Medina where he found a man called Abu Juhainah who had two scales, one for giving and the other for receiving. The Prophet (pbuh) said,
"Five entail five. They asked, what do you mean, Messenger of Allah? He said, II whenever a group of people break a covenant, Allah will entice their enemy to attack them. Whenever, they rule by other than Allah's revelation they will be plagued by poverty. If indecency prevails, they will be afflicted by many deaths. If they cheat when weighing Allah will withhold their pasture-lands (or pasturage) and they will face barren years. If they do not pay Zakat, Allah will deprive them of rain.”
Malik Ibn Dinar said, once one of my neighbors came to me suffering from a deadly disease saying! “Two mountains of fire, two mountains of fire”. “What do you say”, I asked. He said, Abu Yahya, I had two scales, one for giving and the other for receiving. Malik Ibn Dinar, said, I, therefore, crush them with one another. Thereby the man said, the more you crush them, the more suffering I get, Abu Yahya. Afterwards, the man died affected by illness. Cheating when weighing or measuring out goods is considered as a type of theft, a breach of faith and consuming other's property through falsehood. Allah promises to punish such people with wail which may be interpreted as a severe torture or a valley in Hell-Fire. This valley is so hot that it can melt all the mountains of the world. One of the early Muslims said, I testify that all those who weigh or measure will enter the Hell-fire. This is because; none can measure justly save those whom Allah protects. Another one said, once I visited a sick man suffering from the death trials. Thereby, I began to instruct him to say the testification of faith, but he could not speak. When he became conscious, I asked him, why did not you repeat the testification of faith? He answered, O brother, the scale's blade was upon my tongue and prevented me to speak. Thereupon, I asked him, did you give short weight? He said, never. But, I used not to wait for a while after weighing to check. Behold! This is the abode of those who do not check their scales. How about those who give short weight. Nafi' narrated that Ibn 'Umar who when passing by a seller used to say, “'fear Allah and give just measure or weight.” This is because the cheaters when weighing or measuring will be bridled by sweat up to half of their ears on the Day of Judgment. Some of the early Muslims said, woe to those who give short weight to others even a seed less in return for Paradise. Whose width is that of the whole of the heavens and the earth? Woe to those who take over weight from others even a seed over (if the buyer is the one who weights) 63) Feeling Secure from Allah's Devising
Allah, Most High says, {Until, in the midst of their enjoyment of our gifts, on a sudden We called then to account, when lot They were plunged in despair!} (AI-An'am: 44)
This means that the punishment occurs suddenly while they are heedless. AI-Hasan said, whoever is blessed but unaware of Allah's decision he is heedless, and whoever is afflicted but unaware of Allah's trials is also heedless. Then he read the above Ayah and said, these people are put into devising as they got all what they need and then taken suddenly. 'Uqbah Ibn Amir (may Allah please him) related that the Messenger of Allah (pbuh) said, {Whenever a sinful servant attains whatever he wants you should realize that he is drawn on little by little." Then he reads, "But when they forgot the warning they had received, We opened to them the gates of all (good) things, until in the midst of their enjoyment of our gifts, on a sudden We called them to account, when lot They were plunged in despair.} (AI-An'am 44)1
It is narrated that,