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protection of the rights of the individual and the sanctity of his life, honor, and property, as guaranteed by the
Shari‘ah of Islâm.
Any words, deed, or behavior which contravene or threaten these two principles is prohibited by Islâm, the
degree of prohibition depending on the magnitude of material or moral injury which might result from it. In the
following ayat we find some examples of those prohibited acts which are injurious to the brotherhood and
sanctity of human beings. Allâh Subhanahu wa Ta‘ala says: Verily, the Believers are brothers. Then set
matters right between your brothers and be conscious of Allâh in order that you may obtain mercy. O you
who believe, let not some people mock at other people, for they may be better than themselves, nor (let)
women (mock) at women who may be better than themselves. And do not slander yourselves, nor revile by
(offensive) nicknames; evil is a name connoting wickedness after believing; and whoever does not turn away
(from doing this), those are wrongdoers. O you who believe, avoid (indulging in) much suspicion; truly, some
suspicion is a sin. And do not spy or backbite one another; would any of you like to eat the flesh of his dead
brother? You would abhor that. And be conscious of Allâh; indeed, Allâh is Relenting, Merciful. (49:10-12)
Here Allâh proclaims that the Believers are indeed brothers to one another united through the brotherhood of
Islâm in addition to their brotherhood in humanity. This brotherly relationship requires that they get to know
each other and do not avoid each other, that they establish ties and do not break them, that they love and do
not hate, that they be sincere and not superficial, and that they come together and do not separate from one
another. And the Prophet (s.a.w.s.) says, Do not be envious of each other, nor backbite nor hate one
another, but become brothers in the service of Allâh. (Compiled by al-Bukhâri and others.)
The Unlawfulness of Severing Ties with a Fellow Muslim
It is haram for the Muslim to shun a brother Muslim, to break ties with him, or to turn away from him. If two
Muslims quarrel with each other, they are allowed a cooling-off period of three days, after which they must
seek out means of reconciliation and peace, overcoming their pride, anger and hatred. One of the
characteristics of the believers praised in the Qur‘ân is that they are “humble toward the Believers.”
(5:57(54)). The Prophet (s.a.w.s.) said, It is not permissible for a Muslim to keep apart from his brother for
more than three days. If three days pass, he should meet him and greet him, and if he replies to it, they will
both have shared in the reward, while if he does not reply, he will bear his sin while the Muslim (who offered
him the greeting) will have been freed from the sin of keeping apart. (Reported by Abû Daoud.)
The prohibition of severing ties is even more emphatic in the case of blood relatives. Islâm has made it
obligatory upon Muslims to strengthen the ties of relationship (Literally, “the ties of the womb.” (Trans.)),
holding them sacred. Says Allâh Ta‘ala: And be conscious of Allâh, in Whom you claim your rights of one
another, and of the wombs (that bore you); indeed, Allâh is Watcher over you. (4:1)
Using picturesque language, the Prophet (s.a.w.s.) emphasized the value of this relationship in the sight of
Allâh by The womb is tied to the Throne (of Allâh) and it says, ‘With him who keeps me united, Allâh will
keep connection, but with him who severs me, Allâh will sever connection.’ (Compiled by al-Bukhâri and
Muslim.)
He also said, “One who cuts will not enter Paradise.” (Compiled by al-Bukhâri.) In explaining the meaning
of this, some scholars say it means one who cuts the ties of relationship,” while others say that it means
“one who cuts the road,” that is, the highway robber. The Prophet’s ahadith imply that both pertain to the
same category.
Joining the ties of relationship does not merely mean returning a visit for a visit or one good turn for another,
since this much is quite natural and to be expected; rather, it means to persist in friendly relations even with
those relatives who shun you. The Prophet (s.a.w.s.) said, The one who joins the ties of relationship is not
the one who merely requites others, but he is the one who joins such ties (even) when they are severed by
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others. (Compiled by al-Bukhâri)
This applies as long as such shunning or boycotting is not for the sake of Allâh, while if it is for the sake of
Allâh and in the cause of justice these injunctions do not apply. The strongest bond among the believers is
established through loving for the sake of Allâh and hating for the sake of Allâh.
For fifty days the Prophet (s.a.w.s.) and his Companions boycotted three men who stayed behind from the
Battle of Tabuk. This boycott was so total that the three did not know what to do or where to turn, and felt
that the earth, in spite of its vastness had become a prison to them. No one visited them, spoke to them, or
greeted them. This boycott continued until Allâh accepted their repentance and revealed to the Prophet
(s.a.w.s.) that He had pardoned them. (Compiled by al-Bukhâri and Muslim.) On another occasion, the
Prophet (s.a.w.s.) stayed away from some of his wives for forty days.
‘Abdullah bin ‘Umar boycotted one of his sons for the remainder of his life because his son did not abide by
the hadith, narrated to him by his father, in which the Prophet (s.a.w.s.) prohibited men to prevent their
women from going to the mosque. (Reported by Ahmad. Al-Suyuti wrote an article entitled, “Al-zajar lei al-
hajar,” (“Punishment by Boycott“), justifying it on the basis of several ahadith and actions of the Prophet’s
companions.)
Estrangement and enmity between Muslims must never be for any worldly reason, for in the sight of Allâh
and the Muslim, the whole world is of such little value that it is not worth abandoning and breaking the
relationship with a brother Muslim. How can it be otherwise, when the penalty of such rancor is the
deprivation of the forgiveness and mercy of Allâh Subhanahu wa Ta‘ala? The Prophet (s.a.w.s.) said: The
gates of the Garden are opened on Mondays and Thursdays, and Allâh forgives every person who does not
associate anything with Allâh excepting a man between whom and his brother there is enmity. Thrice the
command will be given: ‘Leave the two of them until they are reconciled.’ (Compiled by Muslim)
It should suffice for the aggrieved person that his brother come to him and apologize; he must then accept
the apology and be reconciled. It is haram for him to rebuff his brother by not accepting his apology. The
Prophet (s.a.w.s.) warned against this by saying that the one who does so will not meet him, the Prophet, at
the Fountain in Paradise on the Day of Resurrection. (Reported by al-Tabarani.)
Settling Disputes
While it is incumbent upon the disputants to settle their differences in a brotherly fashion, the Muslim
community also has a responsibility in this regard. As the Muslim society is based upon mutual caring and
cooperation, it cannot stand passively by watching its members disputing and quarreling, permitting the
conflict to grow larger. It is the responsibility of those who command respect and authority in the community
to come forward in order to set things right, with absolute impartiality and without allowing themselves to
become emotionally involved with one side or the other. Allâh Ta‘ala says, Verily, the Believers are brothers.
Then set matters right between your brothers and be conscious of Allâh in order that you may obtain mercy.
(49:10)
The Prophet (s.a.w.s.), explaining the merit of such mediation and the danger of conflict and hostility, said,
‘Shall I not inform you of something more excellent in degree than fasting, charity and salat?‘ On receiving
the reply, ‘Certainly,‘ he said, ‘It is puthings right betpeople, for to incite people to dispute is like a razor. And
I do not mean that is shaves off the hair but that is shears the religion. (Reported by al-Tirmidhî and
others.)
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