النص المفهرس

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RIYĀD AL-ȘĀLIĶĪN
deceased or remain silent. If he was a sinful Muslim, one should supplicate on his behalf.
CHAPTER 268
باب النهي عن الإيذاء
Chapter on the prohibition of causing harm
قَالَ الله تَعَالَى: ﴿وَالَّذِيْنَ يُؤْذُوْنَ الْمُؤْمِنِيْنَ وَالْمُؤْمِنْتِ بِغَيْرِ مَا اكْتَسَبُوْا ، فَقَدِ احْتَمَلُوْا
بُهْتَانًا وَّاِثْمًا مُّبِيْنَا﴾ ( الأحزاب: ٥٨ ).
Allāh &s says: "Those who accuse believing men and believing women
without any sin on their part will bear the burden of slander and a manifest
sin." (Sūrah al-Aḥzāb, 58)
Hadith 1565
: (( المُسْلِمُ مَنْ سَلِمَ
، عبدِ الله بن عمرو بن العاصِ ﴿هَا، قَالَ : قَالَ رسولُ اللهِ
المُسْلِمُونَ مِنْ لِسَانِهِ وَيَدِهِ ، والمُهَاجِرُ مَنْ هَجَرَ مَا نَهَى اللهُ عَنْهُ)) . متفق عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Ās
š narrates that the Messenger of Allah
said: "A Muslim is one from whose tongue and hands other Muslims are
safe, and an emigrant (muhajir) is one who abstains from what Allah has
prohibited." (Bukhārī, Muslim)
Commentary
This hadith was mentioned in a previous chapter. See hadith 1512. It teaches us that a true
believer is one who does not cause harm to any of Allah's & creation and abstains from the
disobedience of Allah &. In this way, he fulfils the rights of Allah des and that of the creation.
The Șahabah who left their homes and families in Makkah Mukarramah and migrated to
Madinah Munawwarah did so to worship Allah & in peace. However, the actual objective
of migration is to abstain from disobeying Allah &s, therefore, the Messenger of Allah
encouraged his followers to abandon sin.

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RIYĀD AL-ȘĀLIĶĪN
Hadith 1566
وعنه ، قَالَ: قَالَ رسولُ اللهِ ﴿: (( مَنْ أَحَبَّ أنْ يُزَحْزَحَ عَنِ النَّارِ ، ويُدْخَلَ الجَنَّةَ ، فَلْتَأْتِهِ
مَنِّتُهُ وَهُوَ يُؤْمِنُ بِاللهِ وَالْيَومِ الآخِرِ ، وَلْيَأْتِ إِلَى النَّاسِ الَّذِي يُحِبُّ أنْ يُؤْتَى إِلَيْهِ)) . رواه
مسلم .
وَهُوَ بعض حديثٍ طويلٍ سبق في بابِ طاعَةِ وُلاَةِ الأُمُورِ .
'Abdullah ibn 'Amr ibn al-'Aş 4
narrates that the Messenger of Allah
said: "One who desires to be far away from the Hell-fire and be admitted
into Paradise should pass away while believing in Allah and the Last Day,
and should treat people as he would like them to treat him." (Muslim, Ahmad)
This is a portion of a lengthy hadith that was quoted in the chapter on
obedience to those in authority.
Commentary
The hadith teaches us that a person should remain steadfast on correct beliefs and righteous
actions until death overtakes him. Allah & states,
﴿يَيُّهَا الَّذِيْنَ أُمَنُوا اتَّقُوا اللهَ حَقَّ تُقْتِهٍ وَلَا تَمُؤْتُنَّ إِلاَّ وَانْتُمْ مُّسْلِمُوْنَ﴾
O you who believe! Fear Allah as He should be feared and do not die except as
Muslims. (Sūrah Āl 'Imran, 102)
It also teaches us that a believer should treat others as he would like to be treated. Just as he
likes being honoured and respected, and dislikes being disgraced and harmed, so too should
he deal with others.
CHAPTER 269
باب النهي عن التباغض والتقاطع والتدابر
Chapter on the prohibition of mutual hatred, severing ties, and disregard for
one another

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RIYĀD AL-ȘĀLIĶĪN
قَالَ الله تَعَالَى: ﴿إِنَّمَا الْمُؤْمِنُوْنَ اِخْوَةٌ﴾ (الحجرات: ١٠)،
Allāh &s says: "The believers are all brothers." (Sūrah al-Hujurat, 10)
وقال تَعَالَى: ﴿اَذِلَّةٍ عَلَى الْمُؤْمِنِيْنَ اعِزَّةٍ عَلَى الْكُفِرِيْنَ﴾ (المائدة: ٥٤)،
Allāh &s says: " ... who will be kind towards the believers, stern towards
the disbelievers." (Sūrah al-Ma'idah, 54)
وقال تَعَالَى: ﴿ مُحَمَّدٌ رَّسُوْلُ اللهِ وَالَّذِيْنَ مَعَةَ اشِدَّاءُ عَلَى الْكُفَّارِ رُحَمَاءُ بَيْنَهُمْ﴾ (الفتح: ٢٩).
Allāh &s says: "Muhammad is Allah's Messenger and those with him are
stern against the disbelievers and compassionate amongst themselves."
(Sūrah al-Fath, 29)
Hadīth 1567
وعن أنس ﴿هُ: أَنَّ النَّبِيّ ﴿ قَالَ: ((لاَ تَبَاغَضُوا، وَلاَ تَحَاسَدُوا، وَلاَ تَدَابَرُوا، وَلاَ تَقَاطَعُوا
، وَكُونُوا عِبَادَ اللهِ إِخْوَاناً، وَلاَ يَحِلُّ لِمُسْلِمٍ أنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلاَثٍ)). متفق عَلَيْهِ .
Anas ag
narrates that the Messenger of Allah
said: "Do not bear malice
towards one another, do not harbour jealousy for one another, do not
turn your backs upon one another, do not sever ties with one another. O
servants of Allah! Remain as brothers. It is not lawful for a Muslim to sever
ties with his brother for more than three days." (Bukhārī, Muslim, Ahmad)
Commentary
This hadith was mentioned in a previous chapter. See hadith 235. In essence, it teaches that
Muslims are prohibited from all such matters which cause disunity, separation and weakness
among them.
"Do not turn your backs upon one another," means that a Muslim should not physically turn
his back away from another Muslim out of arrogance, or it could mean that one should not
speak ill of his brother in his absence.
The hadith warns that Muslims should not break relations with each other in worldly matters
for more than three days. As for matters of religion which permit the breaking of ties, as
long as the sin persists, it is permissible and at times necessary to sever relations.

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Just as biological brothers unite because of their harmony in origin, spiritual brothers in
Islam should do likewise because their origin is the Messenger
Hence qualities of mutual
compassion, mercy and love should radiate through them and they should overlook the
faults of one another. The Messenger
wisely linked his advice with the expression, "O
servants of Allah" because servitude to Allah
creates humility, and humility is the only
real quality that will lead to unity.
Hadīth 1568
وعن أَبي هريرة ﴿هُ: أنَّ رسولَ اللهِ﴾﴿ قَالَ: ((تُفْتَحُ أَبْوابُ الجَنَّةِ يَوْمَ الإِثْنَيْنِ ويَوْمَ الخَمْيِسِ
، فَيُغْفَرُ لِكُلِّ عَبْدٍ لا يُشْرِكُ بِاللـهِ شَيْئاً، إِلَّ رَجُلاً كَانَتْ بِينُهُ وَبَيْنَ أخِهِ شَحْنَاءُ فَيُقَالُ : أَنْظِرُوا
هَذَيْنِ حَتَّى يَصْطَلِحًا! أَنْظِرُوا هَذَيْنِ حَتَّى يَصْطَلِحَا!)) . رواه مسلم .
وفي روايةٍ لَهُ : (( تُعْرَضُ الأعْمالُ فِي كُلِّ يَوْمٍ خَمِيسٍ وإثْنَيْن )) وذَكَرَ نَحْوَهُ .
Abū Hurayrah & narrates that the Messenger of Allah
said: "The doors
of Paradise are opened on Mondays and Thursdays and every servant who
does not ascribe any partner with Allah is forgiven except for the person
who harbours enmity towards his brother. It will be said: 'Leave the two
until they reconcile. Leave the two until they reconcile."
Another narration has: "Actions are presented (before Allah ) every
Thursday and Monday." (Muslim, Malik)
Commentary
The hadith teaches us that enmity prevents a person from receiving Allah's & forgiveness.
Enmity for the sake of Allah des is, however, excluded from this warning as the Messenger
of Allāh
said, "The most beloved action in the sight of Allah is to love for His sake and
to hate for His sake. (Musnad Ahmad)
CHAPTER 270
باب تحریم الحسد
Chapter on the prohibition of jealousy
وَهُوَ تمني زوال النعمة عن صاحبها ، سواءٌ كَانَتْ نعمة دينٍ أَوْ دنيا

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RIYĀD AL-ȘĀLIĶĪN
Jealousy is to desire that someone with a bounty, whether worldly or
religious, be deprived of it.
قَالَ الله تَعَالَى: ﴿اَمْ يَحْسُدُوْنَ النَّاسَ عَلَى مَآ أَتْهُمُ اللهُ مِنْ فَضْلِهِ﴾ (النساء: ٥٤)
Allāh &s says: "Or are they jealous of people because of what Allah has
given them of His bounty?" (Sūrah al-Nisā', 54)
وفِيهِ حديثُ أنسِ السابق في الباب قبلَهُ
Introduction
Jealousy was the cause of the first sin in the heavens and the first sin on earth because
Shaitan refused to bow in prostration to Adam due to jealousy, and Qabil killed Habil due
to jealousy. The Messenger of Allah
also said, "Īman and jealousy cannot combine in the
heart of a servant." (Ibn Hibbān)
The hadith of Anas aos quoted in the previous chapter is also applicable here.
Hadīth 1569
وعن أَبي هريرة وعلّهُ: أَنَّ النَّبِيَّ :﴿ قَالَ : ((إِيَّكُمْ وَالحَسَدَ ؛ فَإِنَّ الحَسَدَ يَأْكُلُ الحَسَنَاتِ كَمَا
تَأْكُلُ النَّارُ الخَطَبَ )) أَوْ قَالَ : (( العُشْبَ)). رواه أَبُو داود .
Abū Hurayrah
narrates that the Messenger of Allah
said: "Beware
of jealousy because jealousy devours good deeds just as fire devours wood,"
or he said: "dry grass." (Abū Dāwūd)
Commentary
The hadith explains that jealousy destroys a person's good actions as fast as a fire burns wood
or dry grass. It is a fact that in whoever's heart the flame of jealousy burns, he is always at
pains to see harm and disgrace come to the one he is jealous of. If this does not happen, he
tries to extinguish the flame by backbiting about him. Unfortunately for him, in the Hereafter,
his good deeds will be transferred to the person for whom he harboured jealousy.
One who is gripped by jealousy, should seek to purify his heart of it by engaging in the
following:
1. Strive to be the first to make salām to the one whom one is jealous of.
2. Meet him before going on a journey.

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RIYĀD AL-ȘĀLIĶĪN
3. Give him a gift.
4. Praise him in your gatherings and meetings with others.
5. Invite him for a meal.
6. Make abundant du'a' for him.
7. Prevent others from speaking ill of him.
CHAPTER 271
باب النَّهي عن التجسُّس والتَّسَمّع لكلام من يكره استماعه
Chapter on the prohibition of spying and eavesdropping
قَالَ الله تَعَالَى: ﴿وَّلَا تَجَسَّسُوْا﴾ (الحجرات: ١٢)،
Allah des says: "Never spy." (Sūrah al-Hujurāt, 12)
وقال تَعَالَى : ﴿وَالَّذِيْنَ يُؤْذُوْنَ الْمُؤْمِنِيْنَ وَالْمُؤْمِنُتِ بِغَيْرِ مَا اكْتَسَبُوْا ، فَقَدِ احْتَمَلُوْا بُهْتَانًا
وَِّثْمًا مُّبِيْنَا﴾ ( الأحزاب : ٥٨).
Allāh & says: "Those who accuse believing men and believing women
without any sin on their part will bear the burden of slander and a manifest
sin." (Sūrah al-Aḥzāb, 58)
Introduction
Spying and eavesdropping refers to finding out the private matters of others and probing
into their faults due to suspicion, in order to cause harm or to merely satisfy one's curiosity.
It is unbecoming of a believer to probe that which Allah & has concealed.
Nonetheless, eavesdropping will be permissible to save oneself and others from harm. Hence,
it is permissible to enquire about others in order to determine the reputation or credentials
of a business partner or potential spouse.
Hadith 1570
وعن أبي هريرة ﴿له: أنَّ رسولَ الله ﴿ قَالَ: ((إِيَّاكُمْ وَالظَّنَّ، فَإِنَّ الظَّنَّ أَكْذَبُ الحَدِيثِ ،
ولا تحسَّسوا وَلاَ تَجَسَّسُوا وَلاَ تَنَافَسُوا، وَلاَ تَحَاسَدُوا، وَلاَ تَبَاغَضُوا، وَلاَ تَدَابَرُوا، وَكُونُوا

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عِبَادَ اللهِ إِخْوَاناً كَمَا أَمَرَكُمْ الْمُسْلِمُ أَخُو المُسْلِمِ ، لاَ يَظْلِمُهُ ، وَلاَ يَخْذُلُهُ وَلاَ يَحْقِرُهُ، النَّقْوَى
هَاهُنَا التَّقْوَى هَاهُنَا )) وَيُشِيرُ إِلَى صَدْرِهِ (( بِحَسْبِ امْرِىءٍ مِنَ الشَّرِّ أنْ يَحْقِرَ أخَاهُ المُسْلِمَ
، كُلُّ الْمُسْلِمٍ عَلَى الْمُسْلِمِ حَرَامٌ : دَمُّهُ ، وَعِرْضُهُ ، وَمَالُهُ . إنَّ اللهَ لاَ يَنْظُرُ إِلَى أَجْسَادِكُمْ ،
وَلاَ إِلَى صُوَرِكُمْ ، وَلِكِنْ يَنْظُرُ إِلَى قُلُوبِكُمْ وَأَعْمَالِكُمْ )) .
وَفِي روايةٍ : ((لاَ تَحَاسَدُوا، وَلاَ تَبَاغَضُوا، وَلاَ تَجَسَّسُوا، وَلاَ تَحَسَّسُوا، وَلاَ تَنَاجَشُوا
وَكُونُوا عِبَادَ اللهِ إخْواناً )) .
وفي رواية : ((لاَ تَقَاطَعُوا، وَلاَ تَدَابَرُوا، وَلاَ تَبَاغَضُوا، وَلاَ تَحَاسَدُوا، وَكُونُوا عِبَادَ اللهِ
إخْواناً )) وَفِي رِواية : (( وَلاَ تَهَاجَرُوا وَلاَ بَيَعْ بَعْضُكُمْ عَلَى بَيْعِ بَعْضٍ )) . رواه مسلم بكلّ
هذِهِ الروايات ، وروى البخاريُّ أكْثَرَهَا .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Beware
of suspicion because suspicion is the worst of lies. Do not eavesdrop. Do
not spy on one another. Do not be rivals of one another. Do not harbour
jealousy for one another. Do not bear malice towards one another. Do not
turn your backs upon one another. O servants of Allah! Remain as brothers
as He commanded you. A Muslim is the brother of another Muslim. He
neither wrongs him, belittles him, nor abandons helping him. Piety is here,
piety is here," and he pointed to his chest three times. "It is sufficient to
be regarded as a sin when a person despises his Muslim brother. The blood,
wealth and honour of every Muslim is unlawful to another Muslim. Allah
does not look at your bodies nor your forms, but He looks at your hearts
and your actions."
Another narration has: "Do not harbour jealousy for one another. Do not
bear malice towards one another. Do not spy on one another, Do not eaves-
drop. Do not cheat one another. O servants of Allah! Remain as brothers."
Another narration has: "Do not sever ties with one another. Do not turn
your backs upon one another. Do not bear malice towards one another.
Do do not harbour jealousy for one another. O servants of Allah! Remain
as brothers."
Another narration has: "Do not sever ties with one another. Do not purchase
over the purchase of one another." (Bukhārī, Muslim, Ahmad)

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Commentary
This hadith was mentioned in a previous chapter. See hadith 235. It prohibits various social
evils and encourages believers to deal with each other kindly and cordially.
The suspicion which Islam forbids refers to such thoughts which a person cultivates in his
mind by continuously reminiscing over them without any evidence.
Eavesdropping is forbidden in all its forms such as listening from behind a barrier or
pretending to be asleep and listening in on a private discussion, tapping a phone, etc.
"Do not be rivals of one another," means that one should not seek greater honour than others.
It could also mean that one should not inflate the price of an item in an auction, without
any intention of purchasing it, so that the seller can get a higher price.
A Muslim has no right to belittle another Muslim because no person is aware of the piety
that is in the heart of another. By viewing him with an eye of contempt, one fails to fulfil
his right of being respected.
Hadīth 1571
وعن معاوية ﴿ّهُ قَالَ: سَمِعْتُ رسولَ اللهِ ﴿ يقول: ((إِنَّكَ إِنِ اتَّبَعْتَ عَوْرَاتِ الْمُسْلِمِينَ
أَفْسَدْتَهُمْ ، أَوْ كِدْتَ أَنْ تُفْسِدَهُمْ )) . حدیث صحیح ، رواه أبو داود بإسناد صحيح .
Mu'awiyah 4% narrates: I heard the Messenger of Allah
saying: "If you
investigate the private matters of the Muslims, you will destroy them or
almost destroy them." (Abū Dāwūd)
Commentary
Every human being has faults. If every person begins pursuing the faults of others, no trust
will remain amongst people and society will be reduced to chaos. In addition, if one probes
the faults of others and then makes them aware of such faults, their sense of shame will
decrease prompting them to commit those evils openly.
Hadīth 1572
وعن ابن مسعود عليه: أَنَّهُ أَتِيَ بِرَجُلٍ فَقِيلَ لَهُ: هَذَا فُلاَنٌ تَقْطُرُ لِحْيَتُهُ خَمْراً، فَقَالَ : إِنَّا قَدْ
نُهِيْنَا عَنِ النَّجَسُّسِ، ولكِنْ إِنْ يَظْهَرْ لَنَا شَيْءٌ، نَأخُذ ◌ِهِ . حديث حسن صحيح ، رواه أبو داود
بإسنادٍ عَلَى شَرْطِ البخاري ومسلم .

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RIYĀD AL-ȘĀLIĶĪN
Ibn Mas'ud 4% narrates that a man was brought to him and he was told:
"This is so-and-so and alcohol is dripping from his beard." He replied: "We
are prohibited from spying, but if something becomes apparent to us, we
will take the person to task for it." (Abū Dāwūd)
Commentary
In this hadith, Ibn Mas'ud &
practically demonstrated that a Muslim should not spy on
others based on suspicion. He explained that Islamic penal laws cannot be enforced based
on suspicion. Similarly, those in authority in an Islamic state are not permitted to establish a
network of spies to search for and expose the hidden faults of people and thereafter punish
them. Instead, reformation of the masses should be done by teaching and advising them.
However, if the actions of some people are such that there is a genuine fear of them causing
trouble, then those in authority may investigate their case.
CHAPTER 272
باب النهي عن سوء الظنّ بالمسلمين من غير ضرورة
Chapter on the prohibition of unnecessarily having evil thoughts of Muslims
قَالَ الله تَعَالَى: ﴿يَايُّهَا الَّذِيْنَ أُمَنُوا اجْتَنِبُوْا كَثِيْرًا مِّنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ﴾ (الحجرات
: ١٢ ) .
Allāh &s says: "O believers! Refrain from excessive suspicion. Verily, some
suspicions are a sin." (Sūrah al-Hujurāt, 12)
Hadīth 1573
قَالَ : ((إِيَّاكُمْ والظَّنَّ ، فإنَّ الظَّنَّ أَكْذَبُ الحَدِيثِ
وعن أَبي هريرة ﴿هُ: أَنَّ رسول الله
)) . متفق عَلَيْهِ .
Abū Hurayrah 4
¿ narrates that the Messenger of Allah
said: "Beware
of suspicion because suspicion is the worst of lies." (Bukhārī, Muslim)
Commentary
A person should entertain good thoughts about every Muslim unless something is conclusively
proven to the contrary. Unsubstantiated evil-thoughts lead a person to eavesdrop and spy

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because a deceased heart is not contented with suspicion - it requires real evidence. Hence,
such evil-thoughts are sinful. Imam Jassās # stated that suspicion is of four types:
1. Fard - To entertain good thoughts about Allah &s, the Messenger of Allah
the believers
and those who one generally mixes with and there are no reasonable grounds for thinking
evil of them.
2. Wajib - These are necessary because without them life will be impossible. For example, in
a court of law, a judge has to pass judgements according to the facts and testimonies before
him. He is forced to act on zann ghalib (overiding view) because it is impossible for him to
be absolutely sure that the witnesses are speaking the truth. Similarly, in a case where one
is in doubt regarding the direction of the Qiblah, he will practise on zann ghalib.
3. Permissible - When there are clear negative signs in the actions or dealings of people, one
is permitted to entertain such thoughts regarding them. In such a case, one may only take
precautions to save oneself from any possible evil from them, but one may not physically
act against them.
4. Prohibited - This includes the following scenarios:
a. To entertain evil thoughts about another without any reason.
b. To always search for faults in another and think evil of him in everything he does.
c. To think evil of those who are outwardly pious and honourable.
d. To think of the worst of two options when there is a possibility of both good and evil.
CHAPTER 273
باب تحريم احتقار المسلمين
Chapter on the prohibition of ridiculing Muslims
قَالَ الله تَعَالَى: ﴿ يَيُّهَا الَّذِيْنَ أُمَنُوْا لَا يَسْخَرْ قَوْمٌ مِّنْ قَوْمٍ عَسَى أَنْ يَّكُوْنُوْا خَيْرًا مِّنْهُمْ وَلَا
نِسَآءٌ مِّنْ نِّسَآءٍ عَسَى أَنْ يَكُنَّ خَيْرًا مِّنْهُنَّ وَلَا تَلْمِزُؤَا آَنْفُسَكُمْ وَلَا تَنَابُوْا بِالْأَلْقَابِ بِئْسَ
الإِسْمُ الْفُسُوْقُ بَعْدَ الْأِيْمَانِ وَمَنْ لَّمْ يَتُبْ فَأُولَئِكَ هُمُ الظَّلِمُوْنَ﴾ (الحجرات: ١١)
Allāh & says: "O believers! Men should not mock other men, perchance they
may be better than them. Neither should any women mock other women,
perchance they may be better than them. Never find fault nor defame
each other and do not call each other names. Sin after īman is indeed evil.
Those who do not repent are indeed oppressors. " (Sūrah al-Hujurāt, 11)

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وقال تَعَالَى: ﴿وَيْلٌ لَّكُلِّ هُمَزَةٍ لُّمَزَةٍ﴾ ( الهمزة: ١).
Allāh &s says: "Destruction be for every person who searches for faults
and who mocks." (Sūrah al-Humazah, 1)
Hadith 1574
وعن أبي هريرة ﴿هُ: أَنَّ رسولَ اللهِ ﴿ قَالَ: ((بِحَسْبِ امْرِئٍ مِنَ الشَّرِّ أنْ يَحْقِرَ أَخَاهُ
المُسْلِمَ )) . رواه مسلم ، وَقَدْ سبق قريباً بطوله .
Abū Hurayrah
narrates that the Messenger of Allah
said: "It is
sufficient as an evil for a person to ridicule his Muslim brother." (Muslim,
Tirmidhī)
Commentary
To ridicule any Muslim or regard him as inferior to oneself is a major sin because every
Muslim is worthy of honour and respect. Even if a Muslim commits sin, one should not
ridicule him, but advise him so that he returns to the straight path. The Messenger of Allah
said, "One who condemns his brother due to any sin, then he will not pass away until
he performs the very same sin." (Tirmidhī)
Hadith 1575
، قَالَ : (( لا يَدْخُلُ الجَنَّةَ مَنْ كَانَ فِي قَلْبِهِ مِثْقَالُ ذَرَّةِ
وعن ابن مسعودٍ ◌ّه ، عن النبيّ
مِنْ كِبْرٍ!)) فَقَالَ رَجُلٌ: إنَّ الرَّجُلَ يُحِبُّ أَنْ يَكُونَ ثَوْبُهُ حَسَناً، وَنَعْلُهُ حَسَنَةً ، فَقَالَ : (( إنَّ
اللهَ جَمِيلٌ يُحِبُّ الجَمَالَ ، الكِبْرُ: بَطَرُ الحَقِّ ، وَغَمْطُ النَّاسِ )) . رواه مسلم .
ومعنى (( بَطَرُ الحَقِّ )) دَفْعُه، ((وَغَمْطُهُمْ)): احْتِقَارُهُمْ، وَقَدْ سَبَقَ بَيَانُهُ أَوْضَحَ مِنْ هَذَا
في باب الكِبْرِ .
Abdullah ibn Mas'ud og narrates that the Messenger of Allah
said: "One
who has an atom's weight of pride in his heart will not enter Paradise."
A person asked: "And (what if) a man likes his clothes and shoes to be
beautiful?" He replied: "Allah is beautiful and He loves beauty. Pride means
to renounce truth and belittle people." (Muslim)
Commentary
This hadith was discussed in a previous chapter. See hadith 612. Allah & dislikes a human

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being exhibiting pride since greatness and grandeur belong to Him alone. Instead, a human
being should possess the qualities of servitude and humility.
The hadith explains that pride results in a person rejecting the truth and despising others.
Even if one is commanded to despise the actions of another according to Islamic teachings,
one should not despise the person because it is possible that he may repent sometime before
his death and enter Paradise. In short, one should hate the sin and not the sinner.
Hadīth 1576
:: (( قَالَ رَجُلٌ : وَاللهِ لا يَغْفِرُ اللهُ
وعن ◌ُندب بن عبدِ الله ◌َّهُ قَالَ: قَالَ رسولُ اللهِ حُ﴾
لِفُلانٍ ، فَقَالَ اللهُ وَ: مَنْ ذَا الَّذِي يَتَّى عَلَيَّ أنْ لا أَغْفِرَ لِفُلانٍ ! إِنِّي قَدْ غَفَرْتُ لَهُ ، وَاحْبَطْتُ
عَمَلَكَ )) . رواه مسلم .
Jundub ibn 'Abdillah 4% narrates that the Messenger of Allah
said: "A
man says: 'By Allah, Allah will never forgive so-and-so.' So Allah des says:
'Who is he that takes an oath on Me that I will never forgive so-and-so?
I have forgiven him whereas your deeds have come to nothing." (Muslim)
Commentary
When a person engages in acts of worship, he should never regard himself as superior to
others. Even worse than this is to assert that Allah &es will not forgive any particular person
as this is, on the one hand boastful, and on the other it appears to challenge Allah's & quality
of being the One who forgives. On a broader scale it teaches us that a person should never
pass judgements in matters which are exclusively in Allah's &s domain.
The hadith also teaches us that the forgiveness and mercy of Allah & is extremely vast.
CHAPTER 274
باب النهي عن إظهار الشماتة بِالمُسْلِم
Chapter on the prohibition of rejoicing over a Muslim's misfortune
قَالَ الله تَعَالَى: ﴿إِنَّمَا الْمُؤْمِنُوْنَ اِخْوَةٌ﴾ ( الحجرات: ١٠)
Allāh &s says: "The believers are all brothers." (Sūrah al-Hujurat, 10)

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وقال تَعَالَى: ﴿إِنَّ الَّذِيْنَ يُحِبُّوْنَ أَنْ تَشِيْعَ الْفَاحِشَةُ فِى الَّذِيْنَ أُمَنُوْا لَهُمْ عَذَابٌ اَلِيْمُ فِى
الدُّنْيَا وَالْآخِرَةِ﴾ ( النور : ١٩).
Allāh &s says: "There shall be an excruciating punishment in this world
and in the Hereafter for those who love immorality to spread among the
believers." (Sūrah al-Nūr, 19)
Hadith 1577
وعَنْ وَائِلَةَ بن الأسقعِ ﴿َّهُ قَالَ: قَالَ رسول الله ﴿ه: ((لا تُظْهِرِ الشَّمَاتَةَ لأَخِيكَ فَرْحَمَهُ
اللهُ وَيَبْتَلِيكَ )) . رواه الترمذي ، وقال : (( حديث حسن )) .
وفي الباب حديث أبي هريرة السابق في باب النَّجُّس: ((كُلُّ المُسْلِمِ عَلَى المُسْلِمِ حَرَامٌ
... )) الحديث .
Wathilah ibn al-Asqa' de narrates that the Messenger of Allah
said:
"Do not rejoice over your brother's misfortune. Allah may be merciful to
Him and put you to the test." (Tirmidhi)
The previously quoted hadith of Abu Hurayrah &os in the chapter on spying
is also applicable here: "The blood, wealth and honour of every Muslim is
unlawful to another Muslim."
Vocabulary and Definitions
&LAJl refers to the joy and happiness one feels when another is afflicted with difficulty.
Commentary
The demand of Muslim brotherhood is that one feels pain when his brother feels pain, and
one rejoices when his brother rejoices. Hence, to express joy at the pain of a Muslim brother
is contrary to Islam and noble character.
CHAPTER 275
باب تحريم الطعن في الأنساب الثابتة في ظاهر الشرع
Chapter on the Shar'i prohibition of ridiculing an established lineage

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قَالَ الله تَعَالَى: ﴿وَالَّذِيْنَ يُؤْذُوْنَ الْمُؤْمِنِيْنَ وَالْمُؤْمِنْتِ بِغَيْرِ مَا اكْتَسَبُوْا ، فَقَدِ احْتَمَلُوْا
بُهْتَانًا وَِّثْمًا مُّبِيْنَا﴾ ( الأحزاب: ٥٨ ).
Allāh &s says: "Those who accuse believing men and believing women
without any sin on their part will bear the burden of slander and a manifest
sin." (Sūrah al-Aḥzāb, 58)
Hadith 1578
وعن أبي هريرة ﴿هَ، قَالَ: قَالَ رسول الله ﴿: ((اثْنَان فِي النَّاسِ هُمَا بهم كُفْرٌ: الطَّعْنُ
فِي النَّسَبِ ، وَالنِّيَاحَةُ عَلَى المَيِّتِ )) . رواه مسلم .
Abū Hurayrah
narrates that the Messenger of Allah
said: "There
are two things people do which are actions of disbelief (kufr) in relation
to them: ridiculing lineage and wailing over the dead." (Muslim, Ahmad)
Commentary
"Ridiculing lineage" means to refer to another's family mockingly such as by saying, 'Your
father was a barber', 'Your mother was a washerwoman', 'You are from a low caste or from
such-and-such village', etc.
"Wailing over the dead" is prohibited when it exceeds the bounds of Shariah, for example,
by screaming aloud, hitting one's body and tearing one's clothing. If a person is sorrowful or
cries due to the separation of a family member or friend, it is totally permissible.
"Disbelief" here does not literally mean that one who does these two actions will become
a disbeliever. Rather, it means that these actions lead a person on the path of disbelief or
that by engaging in them one displays ingratitude for Allah's &s bounties. Yes, if a person
regards these actions to be permissible, that will be regarded as disbelief.
CHAPTER 276
باب النهي عن الغش والخداع
Chapter on the prohibition of deluding and deceiving others
قَالَ الله تَعَالَى: ﴿وَالَّذِيْنَ يُؤْذُوْنَ الْمُؤْمِيْنَ وَالْمُؤْمِنُتِ بِغَيْرِ مَا اكْتَسَبُوْا، فَقَدِ احْتَمَلُوْا

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بُهْتَانًا وَّاِثْمًا مُّبِيْنَا﴾ ( الأحزاب: ٥٨).
Allāh & says: Those who accuse believing men and believing women without
any sin on their part will bear the burden of slander and a manifest sin."
(Sūrah al-Aḥzāb, 58)
Hadith 1579
قَالَ : (( مَنْ حَمَلَ عَلَيْنَا السَّلاَحَ فَلَيْسَ مِنَّا ، وَمَنْ
وعن أبي هريرة ﴿هُ: أَنَّ رسول الله
غَشَّنَا فَلَيْسَ مِنَّا )) . رواه مسلم .
وفي رواية لَهُ: أنَّ رسول الله ﴿هَ، مَرَّ عَلَى صُبْرَةٍ طَعَامٍ فَأَدْخَلَ يَدَهُ فِيهَا فَالَتْ أَصابِعُهُ بَلاً
، فَقَالَ : (( مَا هَذَا يَا صَاحِبَ الطَّعَامِ؟ )) قَالَ: أصَابَتَهُ السَّمَاءُ يَا رسول الله. قَالَ: (( أَفَلاَ
جَعَلْتَهُ فَوقَ الطَّعَامِ حَتَّى يَرَاهُ النَّاسُ! مَنْ غِشَّنَا فَلَيْسَ مِنَّا )) .
Abū Hurayrah
narrates that the Messenger of Allah
said: "One who
takes up arms against us is not of us. One who deceives us is not of us."
Another narration has: "The Messenger of Allah
passed by a heap of
grain. He inserted his hand into it and his fingers perceived some wetness.
He asked: 'O seller of this grain! What is this?' The man replied: 'It got wet
with the rain, O Messenger of Allah.' He said: 'So why did you not put it
(the wet portion) on top of the heap so that people could see it ?! One who
deceives us in not of us." (Muslim, Ahmad, Ibn Mājah)
Commentary
The hadith forbids all forms of deception. This includes breaching of a trust and all such
methods employed in business to mislead a customer such as mixing items of inferior quality
with items of superior quality to lend quantity to it, to conceal a fault in a commodity, to
intentionally mislabel an item, to change the speed odometer of a car, etc. The Messenger of
Allāh
said, "One who sells a defective item without disclosing the defect to the customer,
then he (the seller) will continuously remain under Allah's &'s wrath and the angels will
continue cursing him." (Ibn Mājah)
Taking up arms refers to rebelling against the Muslims, killing a person without any valid
reason or pointing a weapon in the face of a believer.
Those who rebel against the Muslims or deceive them in business are regarded as their

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enemies because they destroy the harmony and trust that should exist between Muslims.
Additional Points
v When Muslims cheat or deceive in business, Allah &s withdraws His assistance and
blessings from them.
V Muslim leaders need to monitor transactions taking place in businesses and those who
do not follow Islamic laws should be reprimanded or punished.
Hadīth 1580
قَالَ : ((لاَ تَنَاجَشُوا)) متفق عَلَيْهِ .
وعنه : أنَّ رسول الله
Abū Hurayrah
, narrates that the Messenger of Allah
said: "Do not
deceive one another by pretending to purchase merely to raise the price."
(Bukhārī, Muslim, Ahmad, Nasa'ī)
Commentary
This refers to the scenario when a seller appoints someone to pretend to be a buyer so
that genuine buyers are deceived. This false buyer continues raising the price so that the
seller makes more money when the item is sold. It is not permissible because it is a form of
deception and creates enmity between people.
Hadith 1581
، نَهى عن النَّجْشِ . متفق عَلَيْهِ .
: أَنَّ النَّبِيَّ
وعن ابن عمر ــ
Ibn 'Umar
narrates that the Messenger of Allah
forbade deceiving
others by pretending to purchase merely to raise the price. (Bukhārī, Muslim)
Hadith 1582
وعنه ، قَالَ: ذَكَرَ رَجُلٌ لِرَسُولِ اللهِ ﴾: أنَّهُ يُخْدَعُ في البُيُوعِ؟ فَقَالَ رسول الله
مَنْ بَايَعْتَ ، فَقُلْ : لاَ خِلاَبَةَ )) . متفق عَلَيْهِ .
)) :
(( الخِلاَبَةُ )) بخاءٍ معجمةٍ مكسورةٍ وباءٍ موحدة ، وهي : الخديعة .
Ibn ‘Umar
narrates that a man said to the Messenger of Allah
that
he was often deceived in business. The Messenger of Allah
said: "When

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you engage in any transaction, say: 'Let there be no deception." (Bukhārī,
Muslim, Ahmad)
Commentary
During the era of the Messenger
there was a man by the name of Habban ibn Munqidh
who had some form of mental weakness. The Messenger of Allah
told him to advise
all those he transacted with, not to deceive him in any way because he did not have much
knowledge in such matters. The narration of Bayhaqī and Dāraquțnī continues, "You then have
a choice of three days for any goods you purchase. If you are happy, you may keep them."
He remained alive until the era of 'Uthman &
s. Whenever he would buy something and it
was said to him, 'You paid too much for it,' he would return it. A Sahabī would testify that
the Messenger of Allah
had granted him choice for three days and the seller would then
refund him.
From this we learn that people who come to know of a person's weakness or lack of knowledge
in a particular field should not deceive him by overcharging.
Additional Points
v If a buyer stipulates the condition of choice at the time of purchase, then he has the
option of returning the item and being refunded in full.
Hadīth 1583
: (( مَنْ خَبَّبَ زَوْجَةَ امْرِئٍ، أَوْ مَمْلُوكَهُ ،
وعن أبي هريرة ﴿لَّهُ قَالَ : قَالَ رسول الله
فَلَيْسَ مِنَّا )) . رواهُ أَبُو داود .
(( خَبب )) بخاءٍ معجمة ، ثُمَّ باءٍ موحدة مكررة : أيْ أفسده وخدعه .
Abū Hurayrah & narrates that the Messenger of Allah
said: "The
person who corrupts another's wife or his servant is not of us." (Abū Dawud)
Commentary
A Muslim who corrupts the thinking of others is not regarded to be on the path of the Muslims
because a Muslim by nature should be one who helps and assists.
Corrupting another's wife can take various forms:
1. Mentioning to her the evil qualities of her husband so that she rebels against him.
2. Mentioning to her the good qualities of another man so that she regards her husband as
inferior and develops hatred for him.

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3. Mentioning to her that her husband has more wealth than he shows to her, so that she
demands more from him.
Corrupting a servant means encouraging him to leave his master, cause harm to him, and
so forth.
CHAPTER 277
باب تحریم الغدر
Chapter on the prohibition of treachery
قَالَ الله تَعَالَى: ﴿يَيُّهَا الَّذِيْنَ أُمَنُوْا أَوْفُوْا بِالْعُقُوْدِ﴾ (المائدة: ١)،
Allāh & says: "O you who believe! Fulfil your covenants." (Sūrah al-Ma'idah,
1)
وقال تَعَالَى: ﴿وَأَوْفُوْا بِالْعَهْدِ إِنَّ الْعَهْدَ كَانَ مَسْئُوْلًا﴾ (الإسراء: ٣٤).
Allāh & says: "And fulfil the covenant. Certainly questioning shall take
place with regard to covenants." (Sūrah Banī Isrā'īl/al-Isrā', 34)
Hadith 1584
، قَالَ : (( أرْبَعُ مَنْ كُنَّ فِيهِ كَانَ
: أنّ رسول الله
وعن عبد الله بن عمرو بن العاص
مُنافِقاً خَالِصاً، وَمَنْ كَانَتْ فِيهِ خَصْلَةٌ مِنْهُنَّ كَانَ فِيهِ خَصْلَةٌ مِنَ النَّفَاقِ حَتَّى يَدَعَها : إِذَا اْتُمِنَ
خَانَ ، وَإِذَا حَدَّثَ كَذَبَ ، وَإِذَا عَاهَدَ غَدَرَ ، وَإِذَا خَاصَمَ فَجَرَ )) . متفق عَلَيْهِ .
'Abdullah ibn 'Amr ibn al-'Āşı
narrates that the Messenger of Allah
said: "If anyone has four qualities, he is a pure hypocrite, and if he has one
of them, then he has a quality of hypocrisy until he gives it up. When he
is placed in a position of trust, he betrays his trust. When he speaks, he
lies. When he makes a promise, he breaks it. When he disputes, he becomes
vulgar." (Bukhārī, Muslim)
Commentary
This hadith was mentioned previously. See hadith 690. It stresses that a believer should abstain

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RIYĀD AL-ȘĀLIĶĪN
from the qualities normally associated with a hypocrite.
Hadith 1585
: (( لِكُلِّ غادِرٍ لِواءٌ يَوْمَ
قالوا : قَالَ النَّبِيّ
وعن ابن مسعودٍ ، وابن عمر ، وأنس
القِيَامَةِ ، يُقَالُ: هَذِهِ غَدْرَةُ فلانٍ )) . متفق عَلَيْهِ .
Ibn Mas'ud dog and Ibn 'Umar
narrate that the Messenger of Allah
said: "Every treacherous person will have a flag on the day of Qiyamah and
it will be announced: 'This is the treachery of so-and-so." (Bukhārī, Muslim)
Commentary
This hadith informs us that, on the day of Qiyamah, a treacherous person will be made to bear
a flag, that will cause his evil deceitful actions to be known to all of mankind - a humiliating
punishment indeed!
Hadith 1586
وعن أبي سعيد الخدريّ ﴿هُ: أنَّ النبيَّ ﴿، قَالَ: ((لِكُلِّ غَادِرٍ لِوَاءٌ عِنْدَ اسْتِهِ يومَ القِيَامَةِ
يُرْفَعُ لَهُ بِقَدَرٍ غَدْرِهِ ، ألاَ وَلاَ غَادِرَ أَعْظَمُ غَدْراً مِنْ أَمِيرِ عَامَّةٍ )). رواه مسلم
Abū Sa īd al-Khudrī as narrates that the Messenger of Allah
said: "Every
treacherous person will have a flag at his rear on the day of Qiyamah. It
will be raised according to the extent of his treachery. Listen, there is no
treacherous person greater than a ruler of the general masses." (Muslim,
Ahmad)
Commentary
According to the scholars of hadith, the Arabs of old would erect a flag in the market-place for
the treacherous person so that he would be disgraced and known to all. This hadith teaches
us that a treacherous person will be dealt with in a similar manner in the Hereafter.
The treachery of a leader is the worst form of treachery because it affects a great number of
people and is totally unnecessary due to him having wealth and power at his disposal. The
hadith could also mean that there is no greater treachery than the treachery of the general
masses who rebel against their leader, as long as he does not perpetrate acts of open disbelief.

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Hadith 1587
قَالَ : ((قَالَ الله تَعَالَى: ثَلاثَةٌ أَنا خَصْمُهُمْ يَوْمَ القِيَامَةِ
وعن أبي هريرة له ، عن النبيّ
: رَجُلٌ أعْطَى بِي ثُمَّ غَدَرَ ، وَرَجُلٌ بَاعَ حُرَّا فَأَكَلَ ثَمَنَهُ ، وَرَجُلٌ اسْتَأَجَرَ أجيراً ، فَاسْتَوْفَى مِنْهُ
، وَلَمْ يُعْطِهِ أجْرَهُ)) . رواه البخاري .
Abū Hurayrah 4% narrates that the Messenger of Allah
said: "Allah
said: 'I will personally dispute with three people on the day of Qiyamah:
one who makes a covenant in My name and then breaks it, one who sells
a free person and then devours the income from the sale, and one who
employs a person, then extracts full work from him, but does not pay him
his wage." (Bukhārī, Ibn Mājah)
Commentary
Scholars state that Allah &s will dispute with these three types of people because their crimes
infringe upon the rights of Allah &S. One who makes a covenant taking the name of Allah
des and then breaks it, commits a grave offence in Allah's &s name.
One who sells a free person into slavery infringes on Allah's &s right because the purpose of
life in this world is to worship Allah &S. A slave is deprived of many acts of worship such as
Jumu ah șalāh, Haj, jihād, sadaqah, and many other optional acts which cannot be performed
on account of him being in the service of his master.
One who employs a person and does not pay him after extracting maximum service from
him, is like one who enslaves a free person and devours the income of that sale. He commits
oppression by depriving the employee of performing many optional acts of worship, and
further deprives him of his right of being remunerated for his services.
CHAPTER 278
باب النهي عن المنِّ بالعطية ونحوها
Chapter on the prohibition of reminding others of one's favours upon them
قَالَ الله تَعَالَى: ﴿ يَأَيُّهَا الَّذِيْنَ أُمَنُوْا لَا تُبْطِلُوْا صَدَقْتِكُمْ بِالْمَنِّ وَالْأَذَى﴾ (البقرة: ٢٦٤)
Allāh des says: "O you who believe! Do not destroy your charity by reminding