Loyalty is one of the most sublime and elevated morals. It is the character of prophets and righteous individuals and a trait of noble souls that grants its possessor dignity and honor. Islam has made loyalty an essential part of faith, as the Messenger of Allah ﷺ said: “And he who does not keep his covenant has no religion.” (Narrated by Ahmad) Among the greatest examples of loyalty immortalized in history is the stance of the Prophet ﷺ with Al-Mut’im ibn ‘Adi, who granted him protection upon his return from Ta’if despite being a polytheist. The Prophet never forgot this act of kindness and remarked on the day of Badr regarding the captives: “Had Al-Mut`im bin Adi been alive and interceded with me for these mean people, I would have freed them for his sake.” (Narrated by Al-Bukhari), meaning he would have freed them without ransom.

The domains of loyalty are numerous and diverse, including loyalty to one's covenant with Allah, which is the greatest and most sacred of all covenants; fulfilling debts; adhering to contractual terms such as sales and marriage agreements; loyalty between spouses in times of ease and hardship; giving workers their due wages without delay; performing work with sincerity; fulfilling vows made in obedience to Allah; honoring financial commitments in accordance with Islamic principles; upholding covenants and treaties; ensuring fairness in weights and measures; fulfilling trusts and returning deposits; adhering to solemn oaths without breaking them; and showing gratitude and loyalty to those who have been kind or done us a favor.

One of the most profound examples of loyalty in the Quran is the story of Prophet Ibrahim (peace be upon him). He obeyed Allah’s command to sacrifice his son, embodying an unparalleled model of obedience and loyalty. Allah praised him, saying, “We called to him, ‘O Abraham, you have fulfilled the vision.’ Indeed, We thus reward the doers of good.” [As-Saffat: 104–105]
Allah replaced his sacrifice with a great ram and praised his loyalty.

Similarly, the story of Prophet Shu’ayb (peace be upon him) as he repeatedly warned his people against cheating in weights and measures. When they disobeyed, Allah’s punishment befell them: “And when Our command came, We saved Shu'ayb and those who believed with him, by mercy from Us. And the shriek seized those who had wronged, and they became within their homes [corpses] fallen prone.” [Hud: 94]

The Companions of the Prophet ﷺ also set remarkable examples of loyalty. When Al-Hurmuzan, a Persian leader, was brought as a prisoner before Caliph Umar ibn Al-Khattab (may Allah be pleased with him), Umar invited him to accept Islam, but he refused. He requested water before his execution, and when Umar promised him safety until he drank, Al-Hurmuzan spilled the water on the ground, saying: “Am I safe until I drink this water?” Umar replied, “Yes, I have taken a covenant with Allah that I shall not kill you till you have drunk the water.” Al-Hurmuzan declared, “Loyalty is a shining light.” Umar honored his promise, halted the execution, and deliberated on his case. Al-Hurmuzan was so moved by this act of loyalty that he embraced Islam sincerely, saying: “Now I declare my faith in Allah and that Muhammad is His Messenger.” Umar was astonished by this and asked him, why now? He replied, “I didn’t want to embrace Islam out of fear.” He later became one of the trusted advisors to Umar in military matters.

The Impact of Loyalty on the Individual

1. Piety and Love of Allah
   Allah counts truthfulness and piety among the traits of the loyal, as He says, “[Those who] fulfill their promise when they promise; and [those who] are patient in poverty and hardship and during battle. Those are the ones who have been true, and it is those who are the righteous.” [Al-Baqarah: 177]
   And Allah loves the righteous: “But yes, whoever fulfills his commitment and fears Allah - then indeed, Allah loves those who fear Him.” [Aal-e-Imran: 76]
2. Great Reward
   Allah promises immense reward for those who fulfill their covenants:
   “And he who fulfills that which he has promised Allah - He will give him a great reward.” [Al-Fath: 10] As Sa’di commented, only Allah knows the magnitude of this reward. ⁽¹⁾
3. Attaining Success

In Surah Al-Mu’minun, Allah affirms success for those who exhibit loyalty: “And they who are to their trusts and their promises attentive.” [Al-Mu’minun: 8]

4. Allah’s Fulfillment of Promises

Allah, being Most Generous, fulfills His promises manifold: “And fulfill My covenant [upon you] that I will fulfill your covenant [from Me], and be afraid of [only] Me.” [Al-Baqarah: 40] Al-Tabari said: “His covenant to them is that if they do that, He will admit them to Paradise.” ⁽²⁾

5. Responsibility and Commitment
   Loyalty cultivates a sense of responsibility in all one’s words and actions: “And fulfill [every] commitment. Indeed, the commitment is ever [that about which one will be] questioned.” [Al-Isra: 34]
6. Fulfilling the Rights of Others
   When individuals uphold loyalty, they ensure that no one is wronged, leaving no claims upon them in the Hereafter: “And We place the scales of justice for the Day of Resurrection, so no soul will be treated unjustly at all. And if there is [even] the weight of a mustard seed, We will bring it forth. And sufficient are We as accountant.” [Al-Anbiya: 47]
7. Safety from Hypocrisy
   Breaking promises is a sign of hypocrisy, while loyalty signifies true faith. Abu Huraira (may Allah be pleased with him) narrated that the Prophet ﷺ said: “The signs of a hypocrite are three: Whenever he speaks, he tells a lie; and whenever he promises, he breaks his promise; and whenever he is entrusted, he betrays (proves to be dishonest).” (Narrated by Bukhari and Muslim)

“So He penalized them with hypocrisy in their hearts until the Day they will meet Him - because they failed Allah in what they promised Him and because they [habitually] used to lie.” [At-Tawbah: 77] Ibn Ashur said: “Their actions caused this to be the reason for hypocrisy remaining in their hearts until their death.” ⁽³⁾

The Impact of Loyalty on Society

The benefits of loyalty extend beyond the individual to the community:

1- Social Stability
Loyalty is a paramount characteristic of Muslim society, fostering tranquility and reassurance among its members, as described in the Quran: “Those who fulfill the covenant of Allah and do not break the contract.” [Ar-Ra’d: 20]

2-Preserving Rights and Preventing Bloodshed
Those who honor their commitments do not infringe upon each other's rights. As a result, disputes, complaints, usurpation of rights, and injustice are reduced, allowing the society to live in peace, security, and harmony. Allah says, “O you who have believed, fulfill [all] contracts.” [Al-Ma’idah: 1]

3- Fostering Cooperation and Preventing Disputes

Loyalty creates a spirit of cooperation and mutual affection among members of society. “Loyalty is a fundamental quality in the structure of an Islamic society, encompassing all dealings. All transactions, social relationships, promises, and agreements depend on loyalty. If loyalty is absent, trust disappears, interactions deteriorate, and discord prevails.” ⁽⁴⁾

4- Setting a Good Example

A Muslim society that upholds the value of loyalty becomes a good example for other societies. Many nations have embraced Islam due to the admirable character of Muslims in their dealings, even with non-Muslims. For instance, Islam entered Indonesia through the ethical conduct and loyalty of Muslim traders, who set an excellent example and became a role model.

5- Prosperity and Blessings

Loyalty is a value that brings goodness and blessings to society. “By fulfilling others' rights and avoiding their violation, societal prosperity and economic stability are achieved. Allah blesses wealth, people's affairs are rectified, trust prevails among society's members, and signs of righteousness and honesty become evident. As a result, goodness spreads throughout the Muslim community.” ⁽⁵⁾

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• Tafsir Modoee Encyclopedia.
• Islamweb.net
• Aljazeera.net, Dr. Ali Al-Sallabi, Loyalty: A Quranic Value and a Prophetic Recommendation that Contributes to Building a Righteous Society.
• Dorar.net
• Darul Uloom Deoband, The Value of Loyalty in the Islamic Perspective.

1. Tayseer Al-Karim Al-Rahman, p. 792.
2. Jami' Al-Bayan, 1/250.
3. At-Tahrir wa At-Tanweer, 6/272.
4. Encyclopedia of Nadhrah An-Na'eem, Group of Authors, 8/3668.
5. Loyalty in Light of the Quran, Wafa Haidar Shaqoura, p. 170.

Every Muslim strives to attain the love of Allah, and Allah has clarified many paths to achieving His love. The Prophet ﷺ also revealed various deeds that Allah loves His servant to perform. The Companions of the Prophet ﷺ often competed in asking about the deeds most beloved to Allah, and the Prophetic answers to this question were diverse, offering a wide range of worship practices and paths to drawing closer to Allah. This becomes clear in the following:

1. Faith in Allah, Maintaining Family Ties, and Enjoining Good and Forbidding Evil

In Sahih At-Targhib wa At-Tarhib, it is narrated that a man from the Khath’am tribe said: “I came to the Prophet ﷺ while he was among a group of his Companions and said, ‘Are you the one who claims to be the Messenger of Allah?’ He said, ‘Yes.’ I said, ‘O Messenger of Allah, which deeds are most beloved to Allah?’ He said, ‘Faith in Allah.’ I said, ‘Then what?’ He said, ‘Maintaining family ties.’ I said, ‘Then what?’ He said, ‘Enjoining good and forbidding evil.’”

Faith in Allah is the foundation upon which all deeds are built. It is the most beloved act through which a person can draw closer to Allah. This is followed by maintaining family ties, then enjoining good and forbidding evil, which is embodied in calling to Allah, as Allah says, “And who is better in speech than one who invites to Allah, does righteousness, and says, ‘Indeed, I am of the Muslims.’” (Fussilat: 33)

2. Fulfilling Obligations and Persisting in Voluntary Acts

Al-Bukhari narrated in his Sahih from Abu Hurairah that the Messenger of Allah ﷺ said: “Allah (mighty and sublime be He) said: Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it.”

3. Praying on Time, Honoring Parents, and Striving in the Cause of Allah

It is not sufficient to perform obligatory prayers at any time; rather, they must be performed on time without delay or neglect. This instills a sense of reverence for prayer, which is the pillar of religion. That offering prayers on time is one of the most beloved deeds to Allah is evidenced by the narration in Al-Mu'jam Al-Kabir by At-Tabarani: Umm Farwah reported that the Messenger of Allah ﷺ said: “The most beloved of deeds to Allah, the Exalted, is to offer Salat (prayer) in its early time.”

Al-Bukhari and Muslim narrated from Abdullah ibn Mas'ud: “I asked the Prophet which action is dearest to God and he replied, “Prayer at its proper time.” I asked what came next, and he replied that it was kindness to parents. I asked what came next and he replied that it was jihad in God's path.”

If praying on time is one of the most beloved deeds to Allah, then honoring one’s parents is also beloved to Him, as Allah commanded in His words: “And your Lord has decreed that you not worship except Him, and to parents, good treatment.” (Al-Isra: 23) As for striving in the cause of Allah, it is the pinnacle of Islam. In Sunan At-Tirmidhi, it is narrated from Mu’adh ibn Jabal that the Messenger of Allah ﷺ said to him: “Shall I not inform you about the head of the entire matter, and its pillar, and its hump?” I said: “Of course O Messenger of Allah!” He said: “The head of the matter is Islam, and its pillar is the Salat, and its hump is Jihad.”

4. Bringing Joy to Muslims and Fulfilling Their Needs

At-Tabarani narrated from Ibn Umar that a man came to the Prophet ﷺ and asked, “O Messenger of Allah, which deeds are most beloved to Allah?” He replied: “The most beloved people to Allah are those who are most beneficial to people. The most beloved deed to Allah is to make a Muslim happy, or remove one of his troubles, or forgive his debt, or feed his hunger. That I walk with a brother regarding a need is more beloved to me than that I seclude myself in this mosque in Medina for a month.”

5. Consistency in Good Deeds, Even If Small

In Sahih Muslim, 'A'isha is reported to have said that the Messenger of Allah (ﷺ) was asked about the act most pleasing to Allah. He replied: That which is done continuously, even if it is small.

Muslim also narrated from Al-Qasim ibn Muhammad that Aisha, whenever she performed a deed, she remained consistent in it. Ibn Majah narrated from Umm Salamah that she said: “And the dearest of the actions to him was the righteous action that the person does regularly, even if it were a little.”

6. Constant Remembrance of Allah

At-Tabarani narrated in Al-Mu'jam Al-Kabir from Umm Anas that she said: “I came to the Messenger of Allah ﷺ and said, ‘May Allah place you with the highest companions of Paradise, and I with you. Teach me a righteous deed that I may perform.’ He said: ‘Remember Allah often, for it is the most beloved deed to Allah that you meet Him with.’”

In Sahih Al-Jami from Mu'adh ibn Jabal, he said: “The last words I parted with the Messenger of Allah ﷺ were when I said, ‘What deed was most excellent?’ He said: ‘That you should die with the mention of God fresh on your tongue.’”

7. Loving and Hating for the Sake of Allah

Imam Ahmad narrated in his Musnad from Abu Dharr Al-Ghifari that he said: “The Messenger of Allah ﷺ came out to us and said: ‘Do you know which deeds are most beloved to Allah?’ Someone said, ‘Prayer and charity.’ Another said, ‘Jihad.’ He said: ‘The most excellent action to Allah is love for God’s sake and hatred for God’s sake.’”
The Prophet ﷺ explained that loving and hating for the sake of Allah are signs of complete faith. In Sunan Abu Dawood, it is narrated from Abu Umamah that the Messenger of Allah ﷺ said: “If anyone loves for God’s sake, hates for God’s sake, gives for God’s sake and withholds for God's sake, he will have perfected faith.”

8. Good Character

The Prophet ﷺ explained that Allah loves noble character and gave examples of virtuous morals. At-Tabarani and Al-Hakim narrated from Sahl ibn Sa’d that the Messenger of Allah ﷺ said: “Verily Allah is Generous and loves generosity. He loves noble character and He hates disgraceful behavior.” Good character elevates its possessor to the highest ranks. At-Tirmidhi narrated from Jabir ibn Abdullah that the Messenger of Allah ﷺ said: “The dearest and the closest of you to me on the Day of Resurrection will be those who are the best in behavior.”

9. Gentleness in All Matters

Al-Bukhari narrated from Aisha that the Messenger of Allah ﷺ said: “Allah is Forbearer and loves forbearance in all matters.”

10. Excellence in Work

Al-Bayhaqi narrated, and it was authenticated by Al-Albani, from Aisha that the Prophet ﷺ said: “Verily Allah, most High, loves for you to perfect a good deed when you perform it.”

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The term Sharia politics refers to actions aimed at improving the condition of the ruler and the ruled in matters where there is no explicit textual evidence, adhering to the principles and objectives of Islamic Sharia. In contrast, Islamic systems refer to the rules and regulations legislated by Islam to organize certain aspects of life.

From these definitions, derived from the perspectives of scholars in the fields of Sharia politics and Islamic systems, it becomes clear that the relationship between the two is one of integration, interconnection, and cooperation. They share a general and specific relationship: Sharia politics serves as the overarching framework guiding Islamic systems in various life domains according to the principles of Islamic Sharia. Islamic systems, therefore, represent a subset of Sharia politics, which is fundamentally rooted in the principles of Islamic Sharia.

It can be said that Sharia politics is the theoretical framework and the moral reference point for Islamic systems, while Islamic systems represent the practical implementation of these principles across different spheres of life. Both aim to achieve justice and public welfare in accordance with the objectives of Sharia. The relationship between them can be summarized through the following points:

1. Sharia Politics as a Foundational Reference for Islamic Systems

Sharia politics provides the foundational principles that Islamic systems rely on. It lays down general guidelines to regulate state and societal affairs to fulfill the objectives of Sharia, which include the preservation of religion, life, intellect, lineage, and wealth.

For instance, the Islamic economic system aims to earn, enjoy, and spend wealth in ways that serve the individual's and the Ummah's interests. This economic system relies on the principles of Sharia politics in safeguarding wealth, such as earning through lawful means, avoiding extravagance, and more. Similarly, the judicial system is built upon the principles of Sharia politics, which strive to establish justice and deter oppression.

2. Islamic Systems as Practical Applications of Sharia Politics

Islamic systems represent the practical application of Sharia politics across various fields. For example, the political system applies the principles of Shura (consultation), obedience, justice, and equality in governance. Taking Shura as an example, Sharia politics establishes this principle and codifies it. Allah says, “And consult them in the matter.” (Aal-E-Imran: 159), “And whose affair is [determined by] consultation among themselves.” (Ash-Shura: 38)

The political system then details the rules of Shura and its implementation in real life, which may take the form of public consultations, parliamentary councils, online forums, or other mechanisms adopted by the political system to uphold Shura. Similarly, the social system applies policies that promote family values, social solidarity, and the protection of individual and Ummah rights. The economic system implements practical measures for welfare, care, and public benefit projects.

3. Achieving the Objectives of Sharia through Sharia Politics and Islamic Systems

Sharia politics lays down overarching principles aimed at achieving the objectives of Sharia, while Islamic systems activate these principles in specific domains. For example, the educational system works to preserve and develop the intellect, a fundamental objective of Sharia, by implementing preventative measures and fostering sound intellectual growth.

Similarly, achieving security is a Sharia objective. Sharia politics seeks to fulfill it by enacting laws that ensure security and deter violations. The political system also contributes to security by forming organized units and implementing measures that provide protection and safeguard individuals.

4. Organizing the Relationship Between the Ruler and Ruled

Sharia politics defines the general framework for the relationship between the ruler and the ruled, including their duties and rights. Islamic systems, in turn, detail this framework by establishing laws and procedures that ensure security, justice, and stability.

For instance, the principles of mercy and kindness among people, which are enshrined in Sharia, are supported by Sharia politics through laws that protect rights and promote positive communication among citizens. At the same time, Islamic systems prescribe the necessary etiquette and organized steps for maintaining relationships, preventing overstepping boundaries, or violating others' rights. Thus, Sharia politics plays the role of legislating and protecting the principles of Sharia, while Islamic systems guide and nurture these principles in practice.

5. Integration Between Sharia Politics and Islamic Systems in Addressing Reality and Elevating Society

Both Sharia politics and Islamic systems strive to accurately observe and analyze reality, addressing all its aspects. From this understanding, they proceed to plan and organize how to interact with this reality and identify ways to improve and uplift it across all changing dimensions, whether political, social, economic, or educational.

Furthermore, Sharia politics is characterized by flexibility, allowing Islamic systems to adapt to social, political, and economic changes within the boundaries of Sharia. This integration ensures that Islamic systems are applied in ways that align with the contemporary era while adhering to foundational Sharia principles.

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Islam deals with human nature as created by Allah, affirming its capacity for righteousness and prosperity while rectifying its inclinations toward deviation and wrongdoing. A Muslim may occasionally stray from the straight path due to human weakness, and for this reason, Islamic Sharia has established rules known as Hudood (prescribed punishments) and Ta’zir (discretionary punishments), which include imprisonment.

During the Prophet’s time ﷺ, captives were tied in the mosque. In the era of the rightly guided caliphs, Umar ibn al-Khattab established a specific house for imprisonment. However, those who committed offenses requiring Hudood were punished according to the prescribed punishment and then released unless there were other crimes requiring Ta’zir.

The first to build a dedicated prison for the purpose of carrying out sentences in Islam was the Caliph Ali ibn Abi Talib, in Kufa, Iraq.

Imprisonment: Between Shariah Rulings and Secular Laws

The purpose of punishment in Islam is twofold: first, to reform the individual, and second, to protect society. For major crimes, Islamic Sharia prescribes a system of “hudud” (fixed punishments).

Regarding theft, Allah says, “[As for] the thief, the male and the female, amputate their hands in recompense for what they committed as a deterrent [punishment] from Allah. And Allah is Exalted in Might and Wise.” (Al-Ma’idah: 38) For adultery, Allah says, “The [unmarried] woman or [unmarried] man found guilty of sexual intercourse – lash each one of them with a hundred lashes.” (An-Nur: 2) Regarding Hirabah (piracy or unlawful warfare), Allah states, “Indeed, the penalty for those who wage war against Allah and His Messenger and strive upon earth [to cause] corruption is none but that they be killed or crucified or that their hands and feet be cut off from opposite sides or that they be exiled from the land. That is for them a disgrace in this world, and for them in the Hereafter is a great punishment.” (Al-Ma’idah: 33)

On the other hand, secular laws primarily use imprisonment without defined limits to deter crime and punish the offender, often leaning more towards vengeance than reformation. The primary focus is not on reforming the individual but on isolating and punishing them for their wrongdoings against society.

Evidence for the Legitimacy of Imprisonment in the Quran and Sunnah

The Quran contains ayahs that indicate the permissibility of imprisonment. Among them is Allah’s saying: “O you who have believed, testimony [should be taken] among you when death approaches one of you at the time of bequest – [that of] two just men from among you or two others from outside if you are traveling through the land and the disaster of death should strike you. Detain them after the prayer, and let them both swear by Allah if you doubt [their testimony], [saying], ‘We will not exchange our oath for a price, even if he should be a near relative, and we will not withhold the testimony of Allah. Indeed, we would then be of the sinful.’” (Al-Ma’idah: 106) Al-Qurtubi commented that this ayah establishes the basis for detaining those who owe a right to others. Rights are divided into two categories: those that can be fulfilled immediately and those that require time.

Allah also says, “Those who commit unlawful sexual intercourse of your women – bring against them four [witnesses] from among you. And if they testify, confine them to houses until death takes them or Allah ordains for them [another] way.” (An-Nisa: 15) In the early period of Islam, the punishment for women guilty of fornication was house confinement until death. This was later abrogated by the ayah: “The [unmarried] woman or [unmarried] man found guilty of sexual intercourse – lash each one of them with a hundred lashes.” (An-Nur: 2)

In the Seerah, the Prophet Muhammad (peace be upon him) approved and implemented imprisonment when necessary. Abu Hurairah narrated: The Prophet (ﷺ) sent some cavalry towards Najd and they brought a man from the tribe of Banu Hanifa who was called Thumama bin Uthal. They fastened him to one of the pillars of the Mosque. The Prophet went to him and said, “What have you got, O Thumama?” He replied, “I have got a good thought, O Muhammad! If you should kill me, you would kill a person who has already killed somebody, and if you should set me free, you would do a favor to one who is grateful, and if you want property, then ask me whatever wealth you want.” This scene repeated three times with Thumama repeating what he said. On that the Prophet (ﷺ) said, “Release Thumama.” So he (i.e. Thumama) went to a garden of date-palm trees near to the Mosque, took a bath and then entered the Mosque and said, “I testify that None has the right to be worshipped except Allah, and also testify that Muhammad is His Apostle! By Allah, O Muhammad!” (Agreed upon)

The Companions unanimously agreed on the permissibility of imprisonment as a punishment for offenders. Imam Al-Zayla'i stated:

"As for consensus, the Companions, may Allah be pleased with them, unanimously agreed upon it. ⁽¹⁾ It is narrated that Umar and Uthman implemented imprisonment as a punishment on many occasions. Umar ibn al-Khattab imprisoned the poet Al-Hutay'ah for defaming Al-Zabraqan. He also imprisoned Sabeegh for questioning complex Quranic ayahs, for sowing doubt and planting corruption among Muslims. Umar purchased a house in Makkah from Safwan ibn Umayyah and turned it into a prison, and so did Uthman and imprisoned a thief and combatant from Banu Tamim until he died in custody.

The concept of prisons, as we understand them today, did not exist during the time of the Prophet ﷺ or the caliphate of Abu Bakr Al-Siddiq (may Allah be pleased with him). Prisons were introduced during the caliphate of Umar ibn Al-Khattab. In the time of the Prophet ﷺ, detention was limited to preventing the accused from mingling with others. This was achieved by placing the individual in a house, mosque, or under the supervision of the plaintiff or someone designated on their behalf. ⁽²⁾

Given the simplicity of life during the Prophet’s ﷺ era, there was no special structure designated for imprisonment as was the case in ancient civilizations. Similarly, during the caliphate of Abu Bakr Al-Siddiq, prisoners were held in available spaces such as mosques, houses, or tents. Some jurisprudential studies indicate that the number of people imprisoned in Islam did not exceed 20 individuals, all of whom were proven to have committed actual crimes. ⁽³⁾

The Prophet ﷺ said, “If I had remained in prison for as long as Yusuf remained in prison and then the man with the invitation had come to me, I would have accepted it.” (Sahih al-Bukhari). The summoner refers to the call for release, and the Prophet ﷺ indicates he would have hastened to accept it and left the prison without insisting on proving his innocence. This highlights the permissibility of accepting the pardon of a wrongdoer and ending the ordeal of imprisonment, provided that it does not alter one’s convictions or behavior.

The Wisdom Behind Imprisonment ⁽⁵⁾

1. Deterring and disciplining the offender: Imprisonment restricts freedom, serving as a painful deterrent against further violations of Allah’s boundaries or people’s rights.
2. Reforming and rectifying the offender.
3. Deterring others.
4. Repelling harm against Muslim society.
5. Ensuring the rights of others are met when obligations are neglected.

Rights of Prisoners in Islam

In Islam, prisoners are afforded rights that safeguard their dignity and humanity in the first place then as Muslims in the second place. A prisoner should not be subjected to two punishments simultaneously. Imprisonment itself is a disciplinary punishment for a crime committed, and no additional punishment should be imposed, such as torture, deprivation of seeing family, relatives, and friends, humiliation of dignity, starvation, or neglect of medical care if treatment is needed. All these acts are considered as compounding the punishment, which warrants accountability for the jailer or the authority responsible. Among the rights of the prisoner are:

1. Human dignity: Islam upholds human dignity, including for prisoners. They must not be subjected to physical or psychological torture or humiliation.
2. Justice: Punishments in Islam must align with the severity of the crime, as Allah says, “And do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness.” (Al-Ma’idah: 8) ⁽⁶⁾
3. Basic needs: Prisoners must be provided with adequate food, drink, and clothing. The Prophet commanded kind treatment of the captives of Badr, ensuring they were fed and cared for. ⁽⁷⁾
4. Education and reform: Imprisonment is not just for punishment, it’s an opportunity for spiritual and intellectual growth. Prisoners can learn the Quran and acquire knowledge if possible. ⁽⁸⁾
5. Family visits and communication.
6. The right to practice their worshipping practices.
7. Legal defense and proving their innocence.

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(1) Tabyin al-Haqa’iq Sharh Kanz al-Daqa’iq (4/179).

(2) Al-Qurtubi, Al-Jami' li Ahkam al-Qur'an, Vol. 14, p. 161.

(3) Ibn Hisham, Abdul Malik, Al-Sirah al-Nabawiyyah.

(4) #_ftnref9.

(5) Ibid.

(6) Ahkam al-Qur'an by Ibn al-'Arabi.

(7) Ibn Hisham, Abdul Malik, Al-Sirah al-Nabawiyyah.

(8) Sahih al-Bukhari, The Book of Jihad and Expeditions.

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Discussions and debates among people are rarely free from introducing side topics unrelated to the main subject of conversation, especially when there is animosity or heightened disagreement. These irrelevant topics often spoil the discussion or lead to false victories. This behavior represents a deviation from objectivity.

Objectivity means not straying from the subject of dispute or disagreement. Unfortunately, many people, when discussing a particular topic, deliberately resort to what is now referred to as “mixing issues” or distracting their opponent by introducing unrelated topics. As a result, reasonable individuals cannot discern what the actual disagreement is about, and the truth gets lost amid these irrelevancy, which often lack any foundation.

When examining the Quran, one finds that many debates, attempts, and disagreements between the messengers of Allah (peace be upon them) and their people showcase responses that remain firmly tied to the words of their opponents, without deviating from the main point of contention. Here are some examples:

1. The Disagreement Between Prophet Nuh and His People

The Quran narrates the dialogue between Prophet Nuh (peace be upon him) and his people, Allah says, “We had certainly sent Noah to his people, and he said, 'O my people, worship Allah; you have no deity other than Him. Indeed, I fear for you the punishment of a tremendous day.' Said the eminent among his people, 'Indeed, we see you in clear error.' [Noah] said, 'O my people, there is not error in me, but I am a messenger from the Lord of the worlds.'” (Al-A'raf: 59-61)

Here, the people's accusation was: “We see you in clear error.” The reply came directly addressing their words: “There is not error in me, but I am a messenger from the Lord of the worlds,” maintaining the focus on the main topic of disagreement and mirroring their language.

2. The Disagreement Between Prophet Hud and His People

Prophet Hud (peace be upon him) did not stray from objectivity in his disagreement with his people. The Quran states: “And to the 'Aad [We sent] their brother Hud. He said, 'O my people, worship Allah; you have no deity other than Him. Then will you not fear Him?' Said the eminent ones who disbelieved among his people, 'Indeed, we see you in foolishness, and indeed, we think you are of the liars.' [Hud] said, 'O my people, there is not foolishness in me, but I am a messenger from the Lord of the worlds.'” (Al-A'raf :65-67) 

The ayahs highlight the accusation made by Hud's people, and his response directly negated their accusation avoiding any unrelated topics in the ongoing debate.

3. The Disagreement Between Prophet Musa and Pharaoh

Pharaoh questioned Prophet Musa (peace be upon him) with several provocative questions aimed at embarrassing him and turning people away from his message. Despite this, Musa remained objective, addressing each question without deviating from the main point. An example is found in Allah’s saying: “[Pharaoh] said, 'Did we not raise you among us as a child, and you remained among us for years of your life? And [then] you did your deed which you did, and you were of the ungrateful.' [Moses] said, 'I did it, then, while I was of those astray. So I fled from you when I feared you. Then my Lord granted me wisdom and prophethood and appointed me [as one] of the messengers. And is this a favor of which you remind me - that you have enslaved the Children of Israel?' [Pharaoh] said, 'And what is the Lord of the worlds?' [Moses] said, 'The Lord of the heavens and earth and that between them, if you should be convinced.'” (Ash-Shu'ara: 18-24)

Pharaoh’s questions were insincere and meant to divert attention, yet Musa responded with clarity and precision, staying true to the main subject without confusion or evasion.

4. The Disagreement Between Prophet Muhammad (Peace Be Upon Him) and His People

The Quraysh raised numerous doubts and objections against Prophet Muhammad (peace be upon him). The Quran records several of these, showing how the Prophet’s responses adhered strictly to the main issue, demonstrating objectivity. Examples include:

“And when they commit an immorality, they say, 'We found our fathers doing it, and Allah has ordered us to do it.' Say, 'Indeed, Allah does not order immorality. Do you say about Allah that which you do not know?' Say, [O Muhammad], 'My Lord has ordered justice and that you maintain yourselves [in worship of Him] at every place or time of prostration and invoke Him, sincere to Him in religion.' Just as He originated you, you will return [to life].” (Al-A'raf: 28-29)

“And they say, 'Never will the Fire touch us, except for a few days.' Say, 'Have you taken a covenant with Allah? For Allah will never break His covenant. Or do you say about Allah that which you do not know?' Yes, whoever earns evil and his sin has encompassed him - those are the companions of the Fire; they will abide therein eternally.” (Al-Baqarah: 80-81)

“But those who disbelieve say, 'The Hour will not come to us.' Say, 'Yes, by my Lord, it will surely come to you. [Allah is] the Knower of the unseen. Not absent from Him is an atom’s weight within the heavens or within the earth or [what is] smaller than that or greater, except that it is in a clear register.'” (Saba: 3)

“Those who remained behind rejoiced in their staying [at home] after [the departure of] the Messenger of Allah and disliked to strive with their wealth and their lives in the cause of Allah. And said, 'Do not go forth in the heat.' Say, 'The Fire of Hell is more intense in heat' - if they would but understand.” (At-Tawbah: 81)

In these diverse situations, the Prophet’s answers were carefully crafted, directly addressing the issues raised by the Quraysh without digression.

5. Miracles of the Prophets as Evidence of Objectivity in Disputes

Allah provided every messenger with miracles that were related to what their people excelled in, surpassing their abilities to such an extent that they were left completely unable to match them, regardless of how they tried.

For example:

• The miracle of Prophet Musa (peace be upon him) addressed his people’s expertise in magic. Allah rendered their magic void through Musa, and they couldn’t oppose him despite their expertise in magic, as He states: “So the truth was established, and abolished was what they were doing.” (Al-A'raf: 118)
• Prophet Isa (peace be upon him) performed miracles in healing, surpassing the medical knowledge and skills of his time. Through Allah's will, he cured incurable diseases and even raised the dead.
• Prophet Muhammad (peace be upon him) was sent to a people who excelled in eloquence and rhetoric. His miracle was the Quran, a challenge to their linguistic prowess. Despite their expertise, they were unable to produce anything like it, as Allah challenged them to bring forth even a single chapter comparable to the Quran.

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The Palestinian preacher and writer Haidar Quffa, in his book “The Contemporary Muslim Woman: Commitment and Dawah,” discusses personal experiences during his travels. He reflects on the state of women adorned with makeup and revealing attire on a flight he was on and describes how he indirectly advised and guided them. He later addressed Muslim women directly through this book, offering a roadmap for moving from ignorance to the light of Islam.

The book, published in 1408 AH / 1988 CE, highlights the virtues promoted by Islam, emphasizing that this religion is not merely about appearances or superficial manners. Instead, it is a comprehensive system of ethical values that translate into real-life actions. Among these virtues are truthfulness, trustworthiness, keeping promises, cheerfulness, generosity, humility, attentive listening, and valuing others—traits that capture hearts and ears alike.

Quffa elaborates on the Muslim woman’s relationship with the Quran, encouraging its recitation, memorization, and practical implementation of its rulings, commandments, and prohibitions. He reminds every Muslim man and woman of the importance of understanding and reflecting upon Allah’s ayahs, studying the Quran’s rulings, and adhering to them. This adherence involves two dimensions, temporal commitment as regularly reading the Quran daily and practical and intellectual commitment , applying its teachings and making it the guiding principle of one’s life and decisions.

The author asserts that a Muslim woman should be a Quranic woman, with the Quran shaping every aspect of her life—her speech, attire, adornment, and actions—so that she becomes known among people for this distinct character. He affirms that this is achievable for anyone who sincerely seeks goodness and dedicates their intention to Allah.

Regarding the woman’s relationship with the Sunnah of the Prophet ﷺ, Quffa delves into its significance and emphasizes imitating the Prophet’s example. He warns against hypocrites and those who cast doubt on the Sunnah. He suggests several approaches to strengthen this relationship:

1. Investigating the origins of customs and traditions.
2. Following the example of the Prophet ﷺ without procrastination.
3. Encouraging others to adhere to the Sunnah.

He stresses that the Sunnah, alongside the Quran, should govern all aspects of human life.

In the section titled “Your Duty towards Islam” the author highlights the primary mission of human beings on earth: worshiping Allah, calling others to Him, spreading Islamic values, encouraging adherence to them, combating wrongdoings and misguidance, and not evading responsibility. He calls on women to be proactive, never despairing of reform, and tirelessly promoting virtue.

Quffa, the member of the International Union of Muslim Scholars and the World Association of Islamic Literature, underscores the importance of winning hearts and freeing them from the false allure of materialism. He urges Muslim women to fulfill their dawah duties by using wisdom and kind advice. This includes utilizing gifts, visits, and personal example in calling others to Allah, promoting modesty, confronting immodesty, and correcting the flaws of their peers with gentleness and humility. He encourages women to endear others to goodness and modesty while asking Allah for sincerity in their efforts.

The author poses the question, “Are you alone on this path?”, and answers that the path of dawah is difficult and long, yet its reward is immense. He emphasizes that calling to Allah is not the sole responsibility of men but a duty for women as well. He encourages Muslim women to expand their dawah efforts and attract others, ensuring that they persevere with sincerity and dedication despite obstacles like rejection, indifference, or resistance. The goal is to transform society into the ideal Islamic community.

Quffa also discusses aspects of modern life that originate from the West—elements that neither align with Islamic values nor reflect the traditions of Muslim societies. He points out the consequences of this cultural and intellectual invasion, such as the erosion of identity, the promotion of strange fashion trends, revealing clothing, and bizarre hairstyles. These are marketed through massive advertising campaigns, leading to weakened resistance among women and diminishing the ability of men to curb these influences. Consequently, social norms have unraveled, and moral breaches have widened.

The book warns of the Zionist agenda behind promoting immodesty and moral decay. It highlights the dangers of television, cinema, theater, sports, and other distractions that cause people to neglect their prayers, waste their time, and lose focus on the remembrance of Allah. These distractions not only hinder people from fulfilling their worldly and religious duties but also actively divert them from the path of righteousness.

In the final section, titled “A Dynamic Cultural Methodology,” Quffa outlines several steps to guide the contemporary Muslim woman toward achieving the balance between commitment and dawah. These steps include:

1. Spiritual Development: Purifying the soul through consistent prayer, fasting, remembrance of Allah, supplication, seeking forgiveness, performing night prayers, and self-accountability.
2. Intellectual Growth: Educating oneself and nurturing the mind with beneficial and useful knowledge, staying informed about one’s surroundings, family, and community.
3. Active Application: Implementing Islam in all aspects of life, broadening the scope of reform, and calling others to Allah. This includes attracting new women to the path of righteousness and strengthening the field of commitment and dawah.

By embodying these qualities, the contemporary Muslim woman can become a role model, a source of inspiration, and a driving force for her community toward the path of truth, goodness, and success.

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The alternation of day and night and the cycle of the four seasons hold numerous lessons that many may overlook or neglect amidst life’s distractions. However, one critical matter that a Muslim should reflect upon and derive benefit from is the wisdom behind this continuous cycle in the universe—whether the daily alternation of day and night or the yearly cycle of the four seasons. This flawless smooth process unfolds seamlessly without any disruption or imbalance, even for a moment.

A true believer is one who finds quiet moments for themselves to extract lessons and reflections from the surrounding universe and its events. This believer contemplates every idea and thought that crosses their mind, deriving reminders from them. Allah did not create anything in vain or without purpose. Therefore, the ayahs of the Qur’an overflow with calls for reflection and contemplation. Numerous Qur’anic surahs and ayahs discuss the concept of time, its passage, and its cycles. Among these is Allah’s statement: “Say, 'Have you considered: if Allah should make for you the night continuous until the Day of Resurrection, what deity other than Allah could bring you light? Then will you not hear?' Say, 'Have you considered: if Allah should make for you the day continuous until the Day of Resurrection, what deity other than Allah could bring you a night in which you may rest? Then will you not see?'” (Al-Qasas: 71-72)

One aspect of this cosmic alternation is the cycle of the four seasons, particularly the alternation between summer and winter, as mentioned in Surah Quraysh: “For the accustomed security of the Quraysh - Their accustomed security [in] the caravan of winter and summer.” (Surah Quraysh: 1-2)

Allah has described His righteous servants, the people of understanding, as those who reflect on His signs in the universe at all times and places. Allah the Almighty says, “Indeed, in the creation of the heavens and the earth and the alternation of the night and the day are signs for those of understanding - Who remember Allah while standing or sitting or [lying] on their sides and give thought to the creation of the heavens and the earth, [saying], 'Our Lord, You did not create this aimlessly; exalted are You [above such a thing]; then protect us from the punishment of the Fire.'” (Aal-Imran: 190-191)

With the ongoing winter season, a Muslim should reflect upon the lessons it brings and the messages it conveys. Winter is characterized by intense cold, rainfall, strong winds, and thick clouds. Rainfall prepares the earth for nourishment, allowing it to adorn itself for the arrival of spring, marked by fragrant flowers and vibrant colors.

Among the prominent lessons that winter teaches us are the following:

1. A Reminder of the Bitter Cold of Hellfire

This is based on the words of the Prophet Muhammad (peace be upon him) in the traditions of the Sunnah. Abu Hurairah narrated that the Prophet (peace be upon him) said: The Fire made a complaint before the Lord saying, “O Lord, some parts of mine have consumed the others.” So it was allowed to take two exhalations, one exhalation in winter and the other exhalation in summer. That is why you find extreme heat (in summer) and extreme cold (in winter). (Sahih Al-Bukhari)

2. A Reminder of Allah’s Blessings

Reflection reveals that we live amidst countless blessings, one of which is the availability of warm clothing that protects us from the severe cold of winter. These clothes come in various fabrics, designs, and sizes, showcasing Allah's generosity. Allah mentions in the Qur’an: “And the grazing livestock He has created for you; in them is warmth and [numerous] benefits, and from them you eat.” (An-Nahl: 5)

3. A Reminder of Allah’s Mercy

One of the goals of the merciful Islamic Shariah is the preservation of life. This is evident in the leniency granted to people during winter. For instance, Islam permits wiping over footwear instead of washing the feet in wudu, for a duration of one day and night for residents and three days for travelers. It also allows tayammum (dry wudu) in cases of extreme cold when using water might cause harm. Additionally, combining prayers during heavy rainfall is permissible. These facilities highlight Allah’s mercy and His awareness of human frailty.

4. A Reminder of Allah’s Generosity

Allah, in His infinite mercy, multiplies the rewards for His servants during winter due to the challenges of this season. An example of this is the elevation of a believer’s rank and the expiation of sins through performing wudu thoroughly despite the discomfort caused by the cold.

5. A Reminder to Draw Closer to Allah

Winter offers a unique opportunity for those who wish to draw closer to Allah. The short days make fasting easier, and the long nights provide extensive time for prayer. These opportunities are rare in other seasons. Therefore, Imam At-Tirmidhi included a chapter in his collection titled “What Has Been Related About Fasting During the Winter.” He reported that the Prophet (peace be upon him) said: “Fasting during the winter is an easy reward.”

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Prayer always comes at the forefront of acts of worship, as it reflects the highest degrees of faith and submission. It is a connection between the servant and Allah, purifying the soul, refining the spirit, and cleansing the heart of worldly distractions. It distinguishes believers from disbelievers and is the first matter a servant will be questioned about on the Day of Resurrection. Allah has placed immense virtues and benefits in every movement and stillness of prayer, both in this world and the Hereafter, for individuals and nations. These benefits even extend to the physical health and strength of a person.

Rukūʿ (bowing) is one of the most important pillars of prayer that distinguishes Muslims’ prayers from others. It is as significant as sujūd (prostration), with both symbolizing submission and humility before Allah the Almighty. In rukūʿ, the servant bows with their stature, feeling their humility and insignificance combined with their love and reverence before their Creator. Allah has specifically praised the act of rukūʿ, commending His servants who perform it and granting them the status of being allies of Allah and His Messenger. Allah says, “Your ally is none but Allah and [therefore] His Messenger and those who have believed – those who establish prayer and give zakah, and they bow [in worship].” (Al-Ma’idah: 55) Additionally, Allah praised the companions of Prophet Muhammad (peace be upon him) and commanded the Jews to follow them, saying, “And bow with those who bow [in worship and obedience].” (Al-Baqarah: 43)

Allah also made rukūʿ a reason for accepting the repentance of the Children of Israel: “And enter the gate bowing humbly and say, ‘Relieve us of our burdens,’ We will [then] forgive your sins for you.” (Al-Baqarah: 58) Ibn Abbas and others interpreted this as entering the gate in a state of rukūʿ, bowing in submission and asking Allah to forgive their sins. ⁽¹⁾

On the other hand, Allah condemned those who refuse to bow and threatened to disgrace them on the Day of Resurrection before all creation. Allah says, “And when it is said to them, ‘Bow [in prayer],’ they do not bow. Woe, that Day, to the deniers. Then in what statement after the Qur'an will they believe?” (Al-Mursalat: 48-50)

Moreover, Allah promised success and prosperity in the Hereafter for those who perform rukūʿ. “You see them bowing and prostrating [in prayer], seeking bounty from Allah and [His] pleasure. ... Allah has promised those who believe and do righteous deeds among them forgiveness and a great reward.” (Al-Fath: 29)

From this, it becomes clear that among the spiritual benefits of rukūʿ for a Muslim is fulfilling servitude and submission to Allah alone. A servant bows only to their Lord and Creator, demonstrating servitude exclusively to Him. This distinguishes a Muslim from those who associate partners with Allah. Additionally, perfecting rukūʿ with humility and tranquility expiates sins. As narrated by Abdullah ibn Umar that he heard the Prophet (peace be upon him) say: “When the servant stands to pray all his sins are taken and are placed on his head and shoulders. Every time he bows or prostrates the sins fall away from him.” (Sahih al-Jami')

Umm Hani’ said that the Prophet entered her house on the day of the Conquest of Mecca, bathed and prayed eight rak'as, adding, “I never saw a shorter prayer than it, except that he performed the bowing and the prostration completely.” In another version she said, “That was in the forenoon.” (Agreed Upon) Commenting on this, Al-Mulla Ali Al-Qari mentioned in Mirqat Al-Mafatih: It indicates the emphasis on tranquility during rukūʿ (bowing) and sujūd (prostration), as the Prophet (peace be upon him) lightened the other parts of the prayer, such as standing, recitation, and tashahhud, but did not lighten the tranquility in rukūʿ and sujūd.

This highlights the significance of rukūʿ and sujūd in the acceptance of prayer. Allah loves those who bow and prostrate. Therefore, He commanded Prophet Ibrahim (peace be upon him) to purify the Sacred House for them: “And purify My House for those who perform tawaf and those who stand [in prayer] and those who bow and prostrate.” (Al-Hajj: 26)

 If this is the effect of rukūʿ on an individual, it also bears fruits for the Muslim community when they collectively give rukūʿ its due right, for the frequent command to bow in the Qur’an is often directed at groups: “And bow with those who bow [in worship and obedience].” “And prostrate and bow with those who bow [in prayer].” “O you who have believed, bow and prostrate and worship your Lord.”

This encourages Muslims to perform prayers in congregation, fostering unity and solidarity among them, while also urging the flourishing of Allah’s houses through prayer and remembrance. Furthermore, rukūʿ in prayer is a unique act that Allah has specifically granted the Muslim Ummah alone. Some scholars said in the tafsir of this ayah “And bow with those who bow [in worship and obedience].” Rukūʿ was specifically mentioned because it was not part of the prayer of the Children of Israel! ⁽²⁾

Not to mention that Allah also mentioned rukūʿ as one of nine qualities of the believers: “[Such believers are] the repentant, the worshippers, the praisers [of Allah], the travelers [for His cause], those who bow and prostrate [in prayer], those who enjoin what is right and forbid what is wrong, and those who observe the limits [set by] Allah. And give good tidings to the believers.” (At-Tawbah: 112)

In His divine wisdom, Allah has incorporated tremendous health benefits into rukūʿ, making it a mercy for His servants who diligently perform it. Islam Gamal, in his book “I Missed Prayer,” mentions a specialized study on the movements of Islamic prayer, including standing, rukūʿ, and sujūd, revealing significant positive effects on human health. Specifically, the position of rukūʿ enhances the flexibility of the posterior longitudinal ligament in the back, reducing the likelihood of lower back pain and disc herniation. The movements of prayer have even been adopted by physical therapy and fitness centers in Western countries as part of therapeutic and fitness programs due to their numerous health benefits.

The study also found that repeating rukūʿ and sujūd multiple times a day improves and regulates the body’s biological processes. It benefits various muscles, including those of the face, eyes, stomach, and intestines. Furthermore, prayer serves as a daily exercise that enhances general fitness, supports overall physical health, prevents chronic diseases like obesity, diabetes, and hypertension, and improves the body's ability to cope with daily physical stress.

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Tafsir Modoee Encyclopedia.

Islam Web.

Alukah.net.

The Book of “I Missed a Prayer” by Islam Gamal.

1. Al-Tafsir Al-Baseet by Al-Wahidi (2/558).
2. Al-Muharar al-Wajiz by Ibn 'Atiyya (1/199).

One of the greatest blockers of the reward for good deeds is a person reminding the poor, vulnerable, or needy with their favors upon them in charity (Al-Mann). Allah has paired Al-Mann (reminding others of one's favors) with harm and has classified it as a major sin.

Dr. Saeed Abdul Azim explains: “Al-Mann (reminding others of one's favors) is one of the reprehensible human flaws that Islam forbids, and a believer should not possess this trait. It is said that someone ‘reminded someone with their favors’ when they burden them with the favor they granted them. True favor belongs solely to Allah. Reminding others of one's favors may occur through speech, which is condemned among people except when facing ingratitude. Because of its harmful nature, it is said that it ruins the favor. Yet, due to its appropriateness in the face of ingratitude, it is also said: ‘When a blessing is denied, reminding of one's favors is justified.’

The Benefactor (Al-Mannan) is one of the names of Allah, meaning the One who grants blessings. Some link reminding of one's favors with destruction. A woman who is married solely for her wealth is often referred to as Al-mannun,’ for she constantly reminds her husband of her wealth.” ⁽¹⁾

Al-Mann is defined as mentioning a favor in a way that highlights it while reprimanding the recipient, as when someone says, “I have done this for you, I have helped you.” Imam Al-Qurtubi described it as: “Recounting a favor in a way that causes harm to the recipient.” ⁽²⁾ Similarly, Abu Hayyan explained it as: “It is mentioning the blessing to the recipient as a form of pride and self-praise.” ⁽³⁾

Sharia Warning

Allah warns His servants in the Qur'an against Al-Mann when giving in His cause to ensure they receive the great reward from Him. Allah says, “Those who spend their wealth in the way of Allah and then do not follow up what they have spent with reminders [of it] or [other] injury will have their reward with their Lord, and there will be no fear concerning them, nor will they grieve.” (Al-Baqarah: 262)

Allah associates Al-Mann with harm, saying, “O you who have believed, do not invalidate your charities with reminders or injury as does one who spends his wealth [only] to be seen by the people and does not believe in Allah and the Last Day. His example is like that of a [large] smooth stone upon which is dust and is hit by a downpour that leaves it bare. They are unable [to keep] anything of what they have earned. And Allah does not guide the disbelieving people.” (Al-Baqarah: 264)

Allah also commands His Prophet (peace be upon him) early in his mission to adhere to certain principles regarding faith, worship, and behavior, treating them all equally. Allah says, “O you who covers himself [with a garment], arise and warn, and your Lord glorify, and your clothing purify, and uncleanliness avoid, and do not confer favor to acquire more, but for your Lord be patient.” (Al-Muddathir: 1-7)

Regarding the Bedouins boasting about their favor of accepting Islam, Allah states: “The Bedouins say, ‘We have believed.’ Say, ‘You have not [yet] believed; but say [instead], 'We have submitted,' for faith has not yet entered your hearts. And if you obey Allah and His Messenger, He will not deprive you from your deeds of anything. Indeed, Allah is Forgiving and Merciful.’ The believers are only the ones who have believed in Allah and His Messenger and then doubt not but strive with their properties and their lives in the cause of Allah. It is those who are the truthful. Say, 'Would you acquaint Allah with your religion while Allah knows whatever is in the heavens and whatever is on the earth, and Allah is Knowing of all things?' They consider it a favor to you that they have accepted Islam. Say, 'Do not consider your Islam a favor to me. Rather, Allah has conferred favor upon you that He has guided you to the faith, if you should be truthful.'” (Al-Hujurat: 14-17)

Abu Dharr narrated that the Prophet said: “There are three to whom Allah will not speak on the Day of Resurrection, or will He look at them, or sanctify them, and theirs will be a painful torment.” He said: The Prophet (peace be upon him) repeated it three times. Abu Dharr said, “They are losers and disappointed. Who are they, Messenger of God?” He said: “The one who drags his Izar (below the ankles) the one who sells his product by means of false oaths, and the one who reminds others (Al-Mannan) of what he has given to them.” (Narrated by Muslim)

Negative Consequences of Al-Mann

Al-Mann is a reprehensible trait that causes the recipient to resent the giver. It leaves a profound psychological impact, as the giver humiliates the recipient, breaking their spirit. This often results in bitterness and hatred, sometimes leading to revenge. ⁽⁴⁾ It also transforms the giver into a mean person, stripping them of nobility, chivalry, and sincerity. Additionally, it fosters arrogance, hypocrisy, and vanity, ultimately nullifying the reward of charity. When occurring in acts of charity, it invalidates the reward; when it accompanies acts of kindness, it taints and corrupts the favor. ⁽⁵⁾

Its Forms

Al-Mann manifests in various ways within Muslim societies, depending on the nature of the giving. Examples include: Reminding of one’s favor in charity, financial aid, and support to the needy. Mentioning loans given in times of need. Reminding orphans of the care and support provided to them once they grow older. Even teachers reminding students of the knowledge imparted to them. Not to mention other form of Al-Mann that can extend to include parents reminding their children of the money spent on raising and educating them.

Causes of Falling into Mann

All spiritual ailments, negative behaviors, and actions that destroy the doer originate from a lack of faith. A strong, vibrant faith prevents the believer from displeasing Allah, upsetting a fellow Muslim, or severing bonds of love and affection. Additionally, stinginess plays a significant role in fostering Al-Mann, as a stingy person despises giving. When they do give, they boast about it to vent their discontent.

Ways to Avoid it

To avoid reasons leading to Al-Mann, one must address its root causes, which include strengthening faith, improving one’s relationship with Allah, and understanding the destructive consequences of it. One should hope for Allah’s reward for their acts of giving, realizing that wealth is a trust from Allah, and the true favor belongs to Him.

Ibn al-Qayyim said: “The most beneficial person to you is the one who enables you to do good to them or show them kindness, for they are your helper in achieving your benefit and perfection. The benefit you gain from them equals the benefit they gain from you and maybe exceeds it. Conversely, the most harmful person to you is the one who allows you to sin against Allah through them, for they are assisting you in harming and diminishing yourself.” ⁽⁶⁾

Other ways include, associating with righteous people, being watchful of Allah, concealing good deeds and minimizing them within oneself. Al-Jahiz said: “Know that belittling your good deeds magnifies them in the eyes of people with intellect, and concealing them spreads them. Thus, spread them by concealing them and magnify them by belittling them.” ⁽⁷⁾

Ibn Abbas (may Allah be pleased with him) said: “Kindness is only complete with three things: hastening to do it, minimizing it, and concealing it. When it is hastened, it delights the recipient. When it is minimized, it is seen as great. When it is concealed, it is perfected.” ⁽⁸⁾

It is also said: “Revive kindness by burying it.” The meaning is that when one boasts of their favor, they spoil it. Conversely, ingratitude from the recipient for the favor is a form of denial. Mentioning the favor by the giver tarnishes it. Qais ibn ‘Asim said: “O Banu Tamim, keep company with those who remember your good deeds to them and forget their favors to you.” ⁽⁹⁾

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1. The Book of “Muslim’s Character.”
2. Tafsir al-Qurtubi (3/ 308).
3. Al-Bahr Al-Muhit (2/ 650).
4. In the Shade of the Quran (1/ 306).
5. Ma'alim as-Sunan by Al-Khattabi (4/ 195).
6. Al-Fawaid (192).
7. Al-Rasa'il (131).
8. ‘Uyoon Al-Akhbaar by Ibn Qutaybah (3/ 197).
9. Al-Kamil by Al-Mubarrad (1/ 145).

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