Explanation of Bulugh Al Maram:
Hadith 1282: Signs of a Hypocrite


Introduction about manners:

-Rasul (salAllahu 'alayhe wassallam) was sent to teach us manners and to continue on good manners. He used to say "The best amongst you are those who have the best manners and character." (Al-Bukhari)

-Even the 5 pillars of Islam have two aspects; one aspect is related to 'ibaddah (worship) and the other is something that relates to manners. For instance, Salaah is not only a way of worshipping Allah, but also teaches us certain manners. Allah says in the Quran that salah forbids and prohibits one from committing al-fahsha wal munkar (evil).

- Since manner and morals are an important aspect of Islam, it is essential to study them.

Lying (Katheb)
Explanation of Bulugh al-Maram:

Hadith number 1282:
Narrated Abu Huraira: Allah's Messenger (salla allahu alayhe wasalam) said, "There are three signs of a hypocrite; when he speaks, he lies; when he makes a promise, he breaks it; and when he is trusted, he betrays his trust." (Agreed upon)
Al-Bukhari and Muslim reported the hadith of Abdullah ibn Omar with this addition: "and when he quarrels, he abuses."

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Types of hypocrites:

-There are two kinds of a hypocrite:


Úãáí ÚÞÏí
in actions in faith
if someone is of this kind someone who falls under this
he is not considered a kafir category is a kafir

Abdullah bin Salul was the biggest hypocrite in Medinah. He betrayed the Muslims and the Prophet (salAllahu 'alahe wassallam) many times. He was a hypocrite in faith [ÚÞÏí] and thus, he was a kafir.

A person who has one of the four characteristic of a hypocrite is not an absolute hypocrite, but has traits of hypocrite; thus, he is a hypocrite in actions [Úãáí].

A person who commits the 4 acts mentioned in the hadith above, continually and habitually, is considered out-and-out hypocrite. Ibn Umar said that the Prophet (salAllahu 'alayhe wassallam) said, "The 4 aspects of a hypocrite, whoever has all these qualities in them, is purely a munafiq (hypocrite). And whoever has one, has an aspect of nifaq (hypocrisy) until he leaves it."

"when he speaks, he lies…"


"Oh you who believe! Be afraid of Allah, and be with those who are true (in words and deeds)." S. 9:119

"Allah guides not him who is a liar and ungrateful." S. 39:3

Abdullah narrated the Prophet (salAllahu 'alayhe wassallam) said:
"Truthfulness leads to Al-birr (righteousness) and al-Birr (righteousness) leads to paradise. And a man keeps on telling the truth until he becomes a truthful person. Falsehood leads to Al-Fujur (wickedness-evil-doing), and al-Fujur leads to the hell fire, and a man keeps on telling lies until he is written as a liar before Allah."
(Sahih Al-Bukhari)

The Prophet (salAllahu 'alayhe wassallam) said a trait a Muslim will never have is lying. Prophet (salAllahu 'alayhe wassallam) was asked if a Muslim could ever commit adultery, he said yes; however, when he was asked if a Muslim could lie, he said no.

(As part of a longer hadith) It was narrated by Sumurah bin Jundub, the Prophet said, "I saw (in a dream), two men came to me." Then the Prophet narrated the story (saying): "They said: The person, the one whose cheek you saw being torn away (from the mouth to the ear) was a liar and used to tell lies and the people would report those lies on his authority till they spread all over the world. So he will be punished like that until the Day of Resurrection."

Kinds of Lies:

Lying upon Allah

"On the Day of Judgment you will see those who told lies against Allah; their faces will be turned black…" S. 39:60

Attributing to Allah a son or partner:
"Further that He may warn those (also) who say "Allah hath begotten a son"…what they say is nothing but falsehood!" S. 18:4-5

Claiming one is a messenger of Allah:
"Who can be more wicked than one who invents a lie against Allah or said "I have received inspiration" when he has received none..." S. 6:93

Speaking about Allah without knowledge.
"Or is that you say of Allah what you do not know?" S. 2:80

Lying upon the Prophet (salAllahu 'alayhe wassallam)
Fabricating hadith.
The Prophet (salAllahu 'alayhe wassallam) said:
"ãä ßÐÈ Úáí ãÊÚãøÏÇð ÝáíÊÈæøà ãÞÚÏå ãä ÇáäÇÑ>>
"He who lies upon me should reserve his seat in Hell-fire."

Lying on the Muslim believers.
To spread lies about your brother.
Talking behind someone's back.
ÈåÊÇä :talking about someone when it is a lie
ÛíÈÉ : talking about someone and what is said is true.

General lies

Lies people overlook:

1) Someone who lies desiring attention. For example, if a father tells his son if he comes to him he will give $5. If the child comes to the father and the father does not give him the money he promised him, then that is haram, and is considered a lie. A mother was calling her child by enticing him that she will give him something, the Prophet (salAllahu 'alayhe wassallam) was sitting there and he warned her that if she wouldn't give it to him, then she would be a liar.

2) Spreading anything one hears. The Prophet (salAllahu 'alayhe wassallam) said it is sufficient for a man to be considered a liar if he talks about everything he hears.

3) When one tells a joke that is a lie. The Prophet (salAllahu 'alayhe wassallam) said, "Woe to the person who tells lies as jokes to make people laugh. Woe to him, Woe to him!"

He (salAllahu 'alayhe wassallam) also said, "I guarantee a palace in the middle of heaven to the one who doesn't lies in telling jokes."

When the Prophet (salAllahu 'alahe wassallam) used to joke, it was ALWAYS the truth.

Lies that people do not consider lies:

Exaggeration: For example when someone says, 'I called you a million times; when he actually called only once or twice. It is a lie according to most scholars.

When someone desires something but says one does not desire. One time Aisha had some women at her house. The Prophet (salAllahu 'alayhe wassallam) offered food to her and the women. They declined out of shyness even though they wanted to eat. The Prophet (salAllahu 'alayhe wassallam) exclaimed, "Hungry and liars! Don't combine lying with being hungry."

When one says he did something and then says, "Allah as my witness," when he actually did not do what he claimed. This is a lie and is haraam because the person is attributing ignorance to Allah. Doesn't Allah know what he did? This is an issue with the person's belief about Allah's capability; therefore, the person who does this is considered a KAFIR.

When one attributes his lineage to someone other than his biological father; meaning, one changes his last name to someone else's. This is common when women get married and change their last name to their husband's. This is not only a lie but also an imitation of Western culture.

What the sahaaba and tabae' used to think about lies:

ÇáÑÈíÚ ÇÈä ÎËíã (Ar-Rabi' ibn Khuthaim):
Rabi' ibn Khuthaim was astray, but suddenly he changed and became well known for his piety and later became a scholar. He had a son who was ill. One day, he and his sister went to visit his sick son. When his sister walked in the room, she said to sick boy, "How are you, my son?" Rabi' ibn Khuthaim said to her, "Do not lie. Say my nephew, not my son."

ÑÈíÚ ÇÈä ÍÑÇÓ (Rabi' ibn Haraas):
He lived during the time of a Muslim leader by the name of ÇáÍÌÇÌ(Al-Hajjaaj) who was known to be oppressive. ÑÈíÚ ÇÈä ÍÑÇÓ never lied. One time his two sons, who were very critical of ÇáÍÌÇÌ, went to visit Rabi'. Rabi' was asked where his sons were. He told them, even though they were in danger.

ãÇáß Èä ÏíäÇÑ (Maalik ibn Dinaar):
He said whoever lies, Allah will cut his tongue with scissors in hell. His tongue will be made to grow back again, and this process will be repeated over and over.

ÚãÑ ('Umar) said, "Stay with the truth even if it will kill you." At another place, he said, "For truthfulness to put me in a lower position is more beloved to me than to say a lie and acquire a higher position."

Types of Lies:

ßÐÈ (Katheb) means a regular lie
ÝÑíÉ (Faryah) means a huge lie (bigger than ßÐÈ)

How to treat lying:

One who recognizes the severe punishment of Allah will stop this bad deed. (Does one want to be known as a liar in the sight of Allah?)
Take responsibility for his actions.
Leave gatherings of vain talk and lies.
Know that every time someone utters a word, Allah has it recorded.
Keep in mind that lying is wicked and wickedness leads to hell.
Raise children not to lie.
Lead by example (do not lie, especially in front of children).
Instill fear of Allah in them.
When a child makes a mistake and comes with the truth, ease up on the consequence and point out that the truth was said.

ÊÚÑíÖ æ ÊæÑíÉ:
If a Muslim faces a difficult situation where he needs to say what is against the truth in order to protect himself or someone who is innocent, or to save himself from serious trouble, is there a way for him to escape the situation without lying or falling into sin?
Yes, there is a legal way and a permissible escape that one can make use of if necessary. It is equivocation or indirectness in speech. Imaam al-Bukhaari (may Allaah have mercy on him) entitled a chapter of his Saheeh: "Indirect speech is a safe way to avoid a lie". (Saheeh al-Bukhaari, Kitaab al-Adab (Book of Manners), chapter 116).
Equivocation means saying something which has a closer meaning that the hearer will understand, but it also has a remote meaning which what is actually meant and is linguistically correct. The condition for this is that whatever is said should not present a truth as falsity and vice versa. (This is when someone says something but it's not what is meant in one's heart.)

Examples of this:

-When someone says:
æ Çááå ãÇ ÚäÏí ãÇáß
The ãÇ here is of 2 kinds:
ãÇ äÇÝíÉ : here it means I do NOT have your money.
ãÇ ãæÕæáå : means I have (all of) your money.
This example shows someone can say something, mean something very different in the heart, and even be interpreted differently.

-ÇÈÑÇåíã ÇáäÎÚí (Ibraheem An-Nakhi') was a scholar and people used to come to his house frequently. He liked to study and preferred not to be bothered by people; so he told his wife not to tell people where he was. When people came to his door asking where he was, she would reply, "Go look for him in the masjid." (She did not lie and say he wasn't there, but rather just suggested a place to look for him.)

-When an old woman came to the Prophet (salAllahu 'alayhe wassallam), he told her that old women will not enter paradise. He said this to mean that everyone will be young in heaven and not old, and not that she will not enter heaven.

-There was once another man who liked to study and didn't want to be bothered. He told his wife when people come and ask for me, point your finger to the peephole, and say, "Wallahi, he is not here." (meaning, he is not inside the peephole, so it is not a lie.)

-Ibrahim did ÊæÑíÉ (tawriya) on 3 different occasions. Since he did this, he will not be allowed to do intercession on the Day of Judgment. When people run to him on that day, pleading for him to intercede, he will reply because he did tawriya, he will not be able to intercede for people and will send them to Muhammad (salAllahu 'alayhe wassallam). It is suggested by scholars that tawriya was forbidden in Ibrahim's legislation, but not in the Prophet's.

Abu Hurairah narrated that Ibrahim did not tell a lie except on three occasions: twice for the sake of Allah (Exalted and Almighty) when he said: "I am sick," when his people were holding a festival in honor of their gods, Ibrahim excused himself by saying he was sick, (Ch 37:89 Quran) and when he said: "(I have not done this but) the big idol has done it." The third was while Ibrahim and Sarah were on a journey. They passed through the territory of a tyrant. It was known that this tyrant would take married woman. So when Ibrahim was asked who Sarah was, he replied his sister (meaning his sister in Islam, since all muslims are brothers and sisters, coming from the same parents).

The following are examples of such statements used by the salaf and early imaams, and collected by Imaam Ibn al-Qayyim in his book Ighaathat al-Lahfaan:

It was reported about Hammaad (may Allaah have mercy on him), if someone came that he did not want to sit with, he would say as if in pain: "My tooth, my tooth!" Then the boring person whom he did not like would leave him alone.
Imaam Sufyaan Al-Thawri was brought to the khaleefah al-Mahdi, who liked him, but when he wanted to leave, the khaleefah told him he had to stay. Al-Thawri swore that he would come back. He then went out, leaving his shoes at the door. After some time he came back, took his shoes and went away. The khaleefah asked about him, and was told that he had sworn to come back, so he had come back and taken his shoes.
Imaam Ahmad was in his house, and some of his students, including al-Mirwadhi, were with him. Someone came along, asking for al-Mirwadhi from outside the house, but Imaam Ahmad did not want him to go out, so he said: "Al-Mirwadhi is not here, what would he be doing here?" whilst putting his finger in the palm of his other hand, and the person outside could not see what he was doing.

Other examples of equivocation or indirectness in speech include the following:
If someone asks you whether you have seen so-and-so, and you are afraid that if you tell the questioner about him this would lead to harm, you can say "ma ra'aytuhu", meaning that you have not cut his lung, because this is a correct meaning in Arabic ["ma ra'aytuhu" usually means "I have not seen him," but can also mean "I have not cut his lung"]; or you could deny having seen him, referring in your heart to a specific time and place where you have not seen him. If someone asks you to swear an oath that you will never speak to so-and-so, you could say, "Wallaahi lan ukallumahu", meaning that you will not wound him, because "kalam" can also mean "wound" in Arabic [as well as "speech"]. Similarly, if a person is forced to utter words of kufr and is told to deny Allaah, it is permissible for him to say "Kafartu bi'l-laahi", meaning "I denounce the playboy" [which sounds the same as the phrase meaning "I deny Allaah."]
(Ighaathat al-Lahfaan by Ibn al-Qayyim, 1/381 ff., 2/106-107. See also the section on equivocation (ma'aareed) in Al-Adaab al-Shar'iyyah by Ibn Muflih, 1/14).
Íßã ÇáÊæÑíÉ (ruling regarding tawriya):

One should be cautious that the use of such statements is restricted only to situations of great difficulty, otherwise:

Excessive use of it may lead to lying.
One may lose good friends, because they would always be in doubt as to what is meant.
If the person to whom such a statement is given comes to know that the reality was different from what he was told, and he was not aware that the person was engaging in deliberate ambiguity or equivocation, he would consider that person to be a liar. This goes against the principle of protecting one's honour by not giving people cause to doubt one's integrity..

The person who uses such a technique frequently may become proud of his ability to take advantage of people.
Nawawi said it is makrooh.

Ibn Abbas said it is permissible under cases of necessity.
Others (like 'Umar) say it can be used only when one fears he will be oppressed.
*The best opinion is it is permissible only under the cases of necessity

Permissibility of Lying:

Lying to one's wife.
To avoid confrontation (only in halal matters. One can't partake in haram and lie. If he does so, then it is counted against him as a lie and does not fall under this category).
As a compliment to his wife, or a wife to her husband.

During times of war. For example, if there is an army far away and the group wants to meet the enemy. They tell the people around them they are going somewhere else, when in actuality they are heading towards the enemy.

Reconciliation (ÇÕáÇÍ)-when one wants to unify or reconcile two Muslims. One can go to one party and say, "so and so says these good things about you, or really respects you, etc."

The hadith supporting this: "He is not a liar he who unites two."

-For one to be a good Muslim or caller to Islam, they must be a truthful person.

The effects of lies on the Day of Judgment:
Allah blackens the faces of liars.
If someone is truthful, Allah will boost them in front of others on the Day of Judgment.
If someone is truthful, Allah will ask about their truthfulness as if to brag in front of the others (to make the truthful person look good).

Reasons why people lie:
To stay away from trouble.
Fear of being exposed.
To obtain a benefit (position, job, prestige, etc).
To harm others, hasad (envy).
ßá Ðí äÚãÉ ãÍÓæÏ (Every blessing can be envied).
As a bad habit.
The person who lies has no fear of Allah.
In order to entertain others.

ßÚÈ Èä ãÇáß (Ka'b ibn Maalik):
The Muslims and the Rasul (salAllahu 'alayhe wassallam) went out to Tabuk for a battle against the kuffar. Tabuk was very far away, and the trip was long and tiresome. Some of the hypocrites and three of the Muslims stayed behind. When the Rasul and his companions came back from Tabuk, the hypocrites started to tell the Rasul their excuses as to why they had not accompanied the Rasul in the battle. The Prophet (salAllahu 'alayhe wassallam) pardoned them and send them off. When ßÚÈ Èä ãÇáß came to the Rasul (salAllahu 'alayhe wassallam) he decided to tell the truth and say that he had decided just not to fight. After the Rasul heard this, he sent him and two others away (since they also had no excuse, and told the truth). It was a month of hardship for these three men, since none of the sahaba or Rasul would talk to them, not even to say salam. Finally, Allah revealed ayas 118-119 in Surat Tawbah, and granting them forgiveness.

Types of truthfulness:
In your heart---being truthful with Allah. This is when someone changes his life to an 'ibadaah and everything is for the sake of Allah.

Truthfulness in the tongue. The Prophet used to always make dua:
Çááåã Çäí ÇÓÇáß áÓÇäÇ ÕÇÏÞÇ
"Oh Allah, I ask you a truthful tongue (to always speak the truth)"

Truthfulness in actions.

ÚãíÑ Èä ÍãÇã gave commitment to the Rasul (salAllahu 'alayhe wassallam) that he would meet Allah as a martyr and pointed to his forehead and neck where the arrow would kill him. During the battle of Badr, he died exactly the way he described. When another sahaba saw his body, he said exactly where ÚãíÑ Èä ÍãÇã had pointed, is where he was shot with an arrow. The Rasul replied by saying:

ÕÏÞ Çááå, ÝÕÏÞå Çááå

He was truthful (and sincerely asked for it) so Allah granted it to him.

Another example was of Abdullah bin Jahsh. There is an unforgettable story involving Abdullah ibn Jahsh and his friend Sa'd ibn Abi Waqqas concerning an incident that took place during the Battle of Uhud. Let us leave Sa'd to tell the story: "During the battle, Abdullah came to me and said, "Aren't you making a dua to God?"

"Yes," said I. So we moved aside and I prayed, "O Lord, when I meet the enemy, let me meet a man of enormous strength and fury. Then grant me victory over him that I might kill him and acquire spoils from him." To this my prayer, Abdullah said Ameen and then he prayed: "Let me meet a man of great standing and enormous fury. I shall fight him for Your sake, O Lord, and he shall fight me. He shall take me and cut off my nose and ears and when I meet You on the morrow You will say, 'For what were your nose and ear cut off?' And I would reply, 'For Your sake and for the sake of Your Prophet.' And then You would say, 'You have spoken the truth . . .' Sa'd continues the story: The prayer of Abdullah ibn Jahsh was better than mine. I saw him at the end of the day. He was killed and mutilated and in fact his nose and his ear were hung on a tree with a thread."

God responded to the prayer of Abdullah ibn Jahsh and blessed him with martyrdom as He blessed his uncle, the Leader of Martyrs, Hamzah ibn Abdulmuttalib. The noble Prophet buried them together in a single grave. His pure tears watered the earth and the earth was anointed with the fragrance of martyrdom.

"when he makes a promise, he breaks it"

Is breaking a commitment haram?

There is ÇÌãÇÚ (consensus) among the scholars that lying is haram. The proof of this is the hadith that is mentioned above. The Prophet (sal allahu alayhe wasalam) starts the hadith off by mentioning lying, which is agreed by all reputable scholars that it is haram, and then follows by talking about making promises and trusts. A hadith never combines something that is clearly haram with something that is mubah (permissible). So this, in out of itself, makes breaking a trust haram.

There are certain promises that, which if made, do not cause harm; while others that do cause harm. For example, if one was to promise to meet someone for a jog, and doesn't show up, or someone who promises to pay someone back, and doesn't, the end result is still the same. The ruling is it is haram.

Kinds of Commitments:

To Allah and Islam:

i) When a person says the shahada (there is no God but Allah, and Muhammad (salla allahu alayhe wasalam) is the Messenger of Allah), then he is committing himself to it, which means the person is obligated to follow everything encompassed in Islam. This is the worse kind of commitment to break.

We, as committed Muslims, also have to befriend those that have made this commitment to their Lord, and denounce those that haven't.

When one makes this commitment with Allah, he has a covenant with Allah. He promises to follow all his commands including praying, not worshipping any other deity, lowering the gaze, paying zakah, etc.

æóÅöÐú ÃóÎóÐúäóÇ ãöíËóÇÞó Èóäöí ÅöÓúÑóÇÆöíáó áÇó ÊóÚúÈõÏõæäó ÅöáÇøó Çááøåó æóÈöÇáúæóÇáöÏóíúäö ÅöÍúÓóÇäÇð æóÐöí ÇáúÞõÑúÈóì æóÇáúíóÊóÇãóì æóÇáúãóÓóÇßöíäö æóÞõæáõæÇú áöáäøóÇÓö ÍõÓúäÇð æóÃóÞöíãõæÇú ÇáÕøóáÇóÉó æóÂÊõæÇú ÇáÒøóßóÇÉó Ëõãøó ÊóæóáøóíúÊõãú ÅöáÇøó ÞóáöíáÇð ãøöäßõãú æóÃóäÊõã ãøöÚúÑöÖõæäó

"And remember We took a covenant from the children of Israel (to this effect): worship none but Allah; treat with kindness your parents and kindred and orphans and those in need; speak fair to the people; be steadfast in prayer; and practice regular charity. Then did ye turn back except a few among you and ye backslide (even now)." (2:83)

Quraysh, the Kufar of Mecca, understood this commitment better than us. They told Prophet that they would negotiate with him, but when the Prophet (salla allahu alayhe wasalam) asked for the shahadah, they stepped back.

Not worshipping Satan.
Ãóáóãú ÃóÚúåóÏú Åöáóíúßõãú íóÇ Èóäöí ÂÏóãó Ãóä áøóÇ ÊóÚúÈõÏõæÇ ÇáÔøóíúØóÇäó Åöäøóåõ áóßõãú ÚóÏõæøñ ãøõÈöíäñ
æóÃóäú ÇÚúÈõÏõæäöí åóÐóÇ ÕöÑóÇØñ ãøõÓúÊóÞöíãñ

Allah says in Quran: "Did I not charge you, O ye children of Adam, that ye should not worship Satan; for that he was to you an enemy avowed? And that ye should worship Me (for that) this was the Straight Way?" (36:60-61)

To the Prophet (salla allahu alayhe wasalam):

There are many examples where the Prophet (salla allahu alayhe wasalam) gave commitments to people, and vice versa, that were kept and honored.

For example, when the Prophet migrated from Mecca to Medina, there was a reward for anyone who brought the Rasul back to the Kuffar. Among those that set out to find him, was Suraqa bin Malik. When he found the Rasul, his horse stumbled. This happened three times to Suraqa. The Prophet promised Suraqa that if he left, he will be given the crowns of Kisra. Suraqa agreed. During Umar's Khilafah, Persia was conquered and the crown of Kisra was brought to Umar. Umar fulfilled the Prophet's promise to Suraqa by calling him and awarding him the crowns of Kisra.

Another example was of Jabir bin Abdullah, who was promised money by Rasul when Bahrain would be conquered. Although Bahrain was conquered during Abu Bakr's khilafa, Jabir was given the promised money because of the guarantee made by the Rasul.

How does a Muslim commit to the Rasul now?
It is impossible to fulfill commitments with the Prophet like the Sahaba did. Nevertheless, when one follows the Rasul's commands, he is committing to the Rasul. When a Muslim says the second part of the shahada, "æÇä ãÍãÏ ÑÓæá Çááå "" wa anna Muhammadun Rasul Allah", he has promised to
obey the Rasul's command,
believe in what Rasul brought,
leave what he prohibited.

To the general people:

It is known in Islam, when the Muslims conquer a country, they give the people three choices; one of them being to pay Jizya (tax on non-Muslims). This tax is paid and puts the Muslims in charge of protecting the people of the area. When the Muslims conquered Syria, the people there paid them jizya, part of which included a promise of protection from the Muslims. Afterwards, when the Muslims in Syria were called away to fight another group of people, they gave the jizya money back to the Syrians, since they would not be able to protect them. Most of the Syrians then became Muslim because of the Muslims were honest and honored their commitment to the people.

Another example was of Ibn Mubarek, who was fighting a Zoroastrian (fire-worshipper). At the time of sunset, the fire-worshipper wanted to pray. Ibn Mubarek was shocked to see someone praying and worshipping something other than Allah. So he wanted to take advantage of the moment, and kill the fire-worshipper. Then he remembered the aya in the Quran:

æóÃóæúÝõæÇú ÈöÚóåúÏö Çááøåö ÅöÐóÇ ÚóÇåóÏÊøõãú æóáÇó ÊóäÞõÖõæÇú ÇáÃóíúãóÇäó ÈóÚúÏó ÊóæúßöíÏöåóÇ æóÞóÏú ÌóÚóáúÊõãõ Çááøåó Úóáóíúßõãú ßóÝöíáÇð Åöäøó Çááøåó íóÚúáóãõ ãóÇ ÊóÝúÚóáõæäó

Fulfill the covenant of Allah when ye have entered into it and break not your oaths after ye have confirmed them; indeed ye have made Allah your surety; for Allah knows all that ye do.(16:91)
Every time Ibn Mubarek wanted to kill the man, he remembered this aya, thus, preventing him from doing so. When the man finished his prayer, he said to Ibn Mubarek, "Glory to a religion that protects another even in fighting." This man then pronounced the shahada and became a Muslim.

*As a Muslim, one must follow and fulfill all the promises that he makes to others.

To those who did something good to you:

[This includes fulfilling commitment to both Muslims AND non-Muslims]

When the Rasul and his family members were exiled in a valley, Shua'b Abi Talib, outside of Mecca for three years, there was a man by the name of Abu Bukhtari (ÇÈæ ÇáÈÎÊÑí) who wanted to help the Muslims. Even though he was a kafir, he tried to assist and ease their sufferings. When the Battle of Badr took place, the Rasul told all the sahaba not to kill Abu Bukhtari because of his help previously, to the Muslims, even though he was not a Muslim.

Another example is of Imam Ahmad Ibn Hanbal who memorized the Quran at the young age of 7 or 8 years old. He was taught by many teachers and scholars. For 30 years, he continually made dua for all his teachers. This was because of his loyalty to them and of his appreciation to them because of what they taught him. Similarly, Imam Abu Hanifa would not put his feet up towards his teacher's house, which was about 7 blocks away.

There is a hadith where the Prophet (salla allahu alayhe wasalam) said "Whoever marries a woman and doesn't fulfill his commitment in dowry, he meets Allah as an adulterer."

The lessons that one learns from this hadith is the importance of fulfilling a commitment one gives to another.

"and when he is trusted, he betrays his trust."

There are many verses that talk about trust in Islam. They include:

íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊóÎõæäõæÇú Çááøåó æóÇáÑøóÓõæáó æóÊóÎõæäõæÇú ÃóãóÇäóÇÊößõãú æóÃóäÊõãú ÊóÚúáóãõæäó
8:27 O ye that believe! betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you.

æóáÇó ÊõÌóÇÏöáú Úóäö ÇáøóÐöíäó íóÎúÊóÇäõæäó ÃóäÝõÓóåõãú Åöäøó Çááøåó áÇó íõÍöÈøõ ãóä ßóÇäó ÎóæøóÇäðÇ ÃóËöíãðÇ
4:107 Contend not on behalf of such as betray their own souls; for Allah loveth not one given to perfidy and crime:

æóÅöãøóÇ ÊóÎóÇÝóäøó ãöä Þóæúãò ÎöíóÇäóÉð ÝóÇäÈöÐú Åöáóíúåöãú Úóáóì ÓóæóÇÁ Åöäøó Çááøåó áÇó íõÍöÈøõ ÇáÎóÇÆöäöíäó
8:58 If thou fearest treachery from any group, throw back (their covenant) to them, (so as to be) on equal terms: for Allah loveth not the treacherous.

Åöäøó Çááøóåó íõÏóÇÝöÚõ Úóäö ÇáøóÐöíäó ÂãóäõæÇ Åöäøó Çááøóåó áóÇ íõÍöÈøõ ßõáøó ÎóæøóÇäò ßóÝõæÑò
22:38 Verily Allah will defend (from ill) those who believe: verily, Allah loveth not any that is a traitor to faith, or show ingratitude.

How many types of deception are there?

In Surat Al-Anfaal: 27, Allah mentions there are three types of deception, including to Allah, Rasul, and that which one is entrusted in.

íóÇ ÃóíøõåóÇ ÇáøóÐöíäó ÂãóäõæÇú áÇó ÊóÎõæäõæÇú Çááøåó æóÇáÑøóÓõæáó æóÊóÎõæäõæÇú ÃóãóÇäóÇÊößõãú æóÃóäÊõãú ÊóÚúáóãõæäó
8:27 O ye that believe! betray not the trust of Allah and the Messenger, nor misappropriate knowingly things entrusted to you.

Deception of:
This consists of Shirk

This consists of:
Not following the Rasul
Not believing him.
Not following accordingly in our physical being and life.

When one is entrusted with something, such as: wealth, honor, secrets.
Wealth: If a person gives you $1000 as a trust and after sometime, you desperately need money, you cannot use his money. You cannot even say, "Well, this person never told me not to take from his money" or "I will return him later."
Honor: Playing with other person's reputation [for more info. see the next part of the hadith]
Secrets: Leaking out private matters of other people. If someone tells another something, and even doesn't specifically say not to tell anyone, it still is considered an amana the person safeguard the secret.

Examples of breaking amana (trust):
Exposing your fellow brother's sins
Betraying his trust
Letting enemy of the Muslims know any of their secrets

"and when he quarrels, he abuses."

A person who has this characteristic, is one when he argues, he:
a) hides what's right and says what's wrong. When someone reaches this
point, he should stop arguing, for fear that he could fall into a lie.
physically loses his temper. This is ok if it is done very rarely over something that related to Islam, for example. On the other hand, for someone who continuously loses it, curses, degrades, and insults, then this is what the hadith implies.

The next hadith is related to "and when he quarrels, he abuses"



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