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*Riyad al-Salihin* from the Words of the Master of the Messengers, peace and blessings of Allah be upon him.

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Chapter on the Sanctity of the Rights of Muslims,

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Clarifying Their Rights, and Showing Them Compassion and Mercy.

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On the authority of Ibn 'Umar, may Allah be pleased with them both,

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that the Messenger of Allah, peace and blessings of Allah be upon him, said:

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"A Muslim is the brother of a Muslim: he neither wrongs him nor surrenders him to an enemy.

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Whoever attends to the need of his brother, Allah will attend to his need.

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Whoever relieves a Muslim of an affliction, Allah will relieve him of an affliction from the afflictions of the Day of Resurrection.

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And whoever conceals the fault of a Muslim, Allah will conceal his faults on the Day of Resurrection."

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Agreed upon.

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"He neither wrongs him" means he does not unlawfully diminish his wealth or his rights, nor does he transgress against him.

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"Nor surrenders him" means he does not abandon him to his enemy or to his haters to harm him.

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"Relieves" means removes, and "an affliction" (*kurbah*) refers to severe distress and anguish.

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Among the benefits of the hadith:

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Muslims are brothers bound by mutual love and cooperative partners,

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each complementing the other so that the communal structure is perfected and strengthened.

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Striving to fulfill the needs of Muslims and relieve their distress is an act of drawing near to Allah,

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and a means for one's own needs to be fulfilled, distress relieved, and sorrow dispelled.

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It is forbidden to wrong a Muslim or abandon him to the mercy of oppressors and their accomplices.

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A Muslim rightly aids his brother, restrains him from committing injustice, and never abandons him to his enemy.

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"A Muslim is the brother of a Muslim: he does not betray him, lie to him, or forsake him.

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Everything belonging to a Muslim is inviolable to another Muslim: his honor, his wealth, and his blood.

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Piety is right here.

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It is evil enough for a man to look down upon his fellow Muslim."

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Narrated by al-Tirmidhi.

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"He does not betray him" means he does not withhold his right, which stems from treachery, the opposite of trustworthiness.

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"He does not lie to him" means he does not falsely accuse him of lying,

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nor does he report something contrary to the truth to him.

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"He does not forsake him" means he does not withhold assistance from him.

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"His honor" (*'ird*) refers to his personal dignity and noble reputation,

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which must not be violated through reviling, backbiting, slander, or defamation.

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"It is evil enough for a man" means looking down upon Muslims suffices as a profound evil.

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Among the benefits of the hadith:

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Muslims are brothers who are trustworthy and God-fearing,

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mutually supporting one another in goodness and righteousness.

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Holding Muslims in contempt is a sign of arrogance,

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and arrogance is evil in its entirety.

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The wealth, blood, and honor of a Muslim are inviolable without legitimate legal justification.

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Piety (*taqwa*) toward Allah prevents wrongdoing, pride, and heedless insolence.

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On the authority of Abu Hurayrah, may Allah be pleased with him, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Do not envy one another, do not artificially inflate prices (*tanajush*),

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do not hate one another, do not turn your backs on one another,

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and do not undercut one another in trade.

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Rather, be servants of Allah, brothers.

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A Muslim is the brother of a Muslim:

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he neither wrongs him, scorns him, nor forsakes him.

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Piety is right here" —

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and he pointed to his chest three times —

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"It is evil enough for a man

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to look down upon his fellow Muslim.

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Everything belonging to a Muslim is inviolable to another Muslim:

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his blood, his wealth, and his honor."

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Narrated by Muslim.

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*Najash* is to artificially raise the bidding price of an item

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being auctioned in the marketplace or elsewhere,

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having no intention of purchasing it,

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but rather intending to deceive someone else;

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and this is strictly forbidden.

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*Tadabur* (turning one's back) means to shun a person,

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boycott him, and treat him as though he were

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cast behind one's back.

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"Do not envy one another"

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means let none of you envy the other;

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envy (*hasad*) is wishing for the removal of a blessing.

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"Do not hate one another"

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means let none of you harbor hatred toward another for reasons other than for the sake of Allah.

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Among the benefits of the hadith:

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The prohibition of envy,

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which is firmly established in the Book, the Sunnah,

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and the consensus of the Ummah.

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The prohibition of artificial bid-rigging (*najash*),

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because it is rooted in cheating and deception,

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hazard, and harm.

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Boycotting among Muslims

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that leads to alienation and severing ties is forbidden,

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for Allah has made Muslims brethren,

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and brothers are meant to love one another.

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The prohibitions against this have multiplied

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to the point of being mutawatir (mass-transmitted).

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It is not permissible to inflict harm on a Muslim

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in any manner whatsoever, whether by word, deed,

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or unjustified gesture.

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On the authority of Anas, may Allah be pleased with him,

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from the Prophet, peace and blessings of Allah be upon him, who said:

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"None of you truly believes

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until he loves for his brother what he loves for himself."

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Agreed upon.

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And on his authority, who said:

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The Messenger of Allah, peace and blessings of Allah be upon him, said:

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"Help your brother, whether he is an oppressor or is oppressed."

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A man said:

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"O Messenger of Allah,

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I help him if he is oppressed,

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but have you considered if he is an oppressor, how should I help him?"

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He said:

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"By restraining him or preventing him from committing injustice;

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that is indeed helping him."

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Narrated by al-Bukhari.

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Among the benefits of the hadith:

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The obligation of coming to the aid of the oppressed.

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Restraining the hand of the oppressor

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is helping him overcome his own base desires and his devil.

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The obligation of enjoining good and forbidding wrong.

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The obligation of upholding the rights of faith-based brotherhood.

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Islam transformed

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the concepts of the pre-Islamic Jahiliyyah from destruction to constructive development;

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for the people of the Jahiliyyah used to support one another blindly,

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whether they were the ones oppressed

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or were actively oppressing others,

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based on pagan tribalism (*'asabiyyah*).

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Islam taught its followers

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to place matters in their proper perspective:

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a Muslim helps his oppressed brother

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by reclaiming his right and deterring his oppressor,

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never leaving him free to devour the wealth of Allah's servants,

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tear down their honor, or shed their blood.

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On the authority of Abu Hurayrah, may Allah be pleased with him,

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that the Messenger of Allah, peace and blessings of Allah be upon him,

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said:

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"The rights of a Muslim upon a Muslim are five:

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returning greetings of peace, visiting the sick,

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following funeral processions,

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accepting invitations, and responding to the one who sneezes."

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Agreed upon.

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In a narration by Muslim:

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"The rights of a Muslim are six:

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when you meet him, greet him with peace;

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when he invites you, accept his invitation;

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when he seeks your sincere counsel, advise him;

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when he sneezes and praises Allah, pray for Allah's mercy upon him;

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when he falls ill, visit him;

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and when he dies, follow his funeral procession."

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That is, these are obligatory and binding duties.

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Responding to the one who sneezes (*tashmit*)

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is your saying to whoever sneezes and praises Allah:

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"May Allah have mercy on you" (*yarhamukallah*).

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Among the benefits of the hadith:

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Returning the greeting of peace is an individual obligation (*fard 'ayn*)

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when the person greeted is alone,

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while it suffices for one person to respond on behalf of a group.

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Visiting the sick is among his established rights over fellow Muslims.

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Accompanying funeral processions from their place of departure,

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praying over them,

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and burying them are communal obligations (*fard kifayah*).

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The obligation to accept invitations,

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provided they do not involve sin.

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Responding to the one who sneezes is an individual obligation,

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according to his saying, peace and blessings of Allah be upon him:

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"It is a duty upon everyone who hears him."

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The one who sneezes does not merit this response unless he says:

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"Praise be to Allah" (*al-hamdu lillah*).

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Offering sincere advice to whoever seeks it

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is an obligatory duty upon the one consulted.

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The greatness of the Islamic methodology

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in reinforcing the bonds of society

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and strengthening the ties of mutual love among its members.

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On the authority of Abu 'Umarah,

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al-Bara' ibn 'Azib, may Allah be pleased with them both, who said:

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"The Messenger of Allah, peace and blessings of Allah be upon him, commanded us with seven things

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and forbade us from seven:

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he commanded us to visit the sick,

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to follow funeral processions,

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to pray for the one who sneezes,

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to help fulfill the oath of one who adjures us,

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to support the oppressed,

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to accept the invitation of the host,

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and to spread greetings of peace.

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And he forbade us from wearing gold rings,

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from wearing silk-embroidered garments (*al-qasiyy*),

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and from wearing plain silk, heavy brocade (*istabraq*), and ornate silk (*dibaj*)."

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Agreed upon.

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In another narration:

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"and announcing lost items" is mentioned among the first seven.

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*Al-Mayathir*

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is the plural of *maytharah*, which is a cushion made of silk

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stuffed with cotton or similar filling,

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placed upon saddles and camel litters.

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*Al-Qasiyy*

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refers to garments woven from a blend of silk and linen.

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"Announcing lost property"

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means seeking out its owner by advertising it.

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"Helping fulfill the oath"

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means complying with and validating the request of one who implores you by oath

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to perform what he asked of you,

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provided it is lawful and within your capability to do.

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*Dibaj* is a variety of pure, thick silk.

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*Istabraq*

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is thick, coarse brocade made of silk.

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Among the benefits of the hadith:

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The obligation upon anyone capable of aiding an oppressed person,

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by restoring his rights to him

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and deterring his oppressor from harming him.

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The prohibition of using gold and silver vessels.

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The prohibition against men wearing gold rings.

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The prohibition against men wearing silk.

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and on searching for lost property in the mosques,

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from *Riyad al-Salihin*.