FAQ in the category of Rights of Individuals

The following is stated in the Quran:

“...For us (is the responsibility for) our deeds, and for you for your deeds....” (ash-Shura 15)

That is, the deeds a person does, whether good or bad, is recorded in his own account. A person who does not take part in those deeds directly or indirectly is not held responsible because of them.

Violation of others rights is different

If someone donates some money to a charity organization, it will be recorded as a thawab for him.

If the same person backbites another person, this backbiting will be recorded as a bad deed (debt) in his book of deeds against him in favor of the person he backbites.

If the person who backbites does not ask Allah for forgiveness, Allah will question him for that sin.

However, this person owes something to the person he backbites even if Allah forgives him. If he does not ask forgiveness from that person, from his thawabs, the same amount as the sin of his backbiting will be transferred to that person’s account; if his thawabs are not enough, some of the sins of that person will be transferred to his account. That is, our thawabs are not transferred without any reason. They are transferred due to our wrong deeds as a result of violation of others’ rights.  

As a matter of fact, the Prophet (pbuh) states the following in a hadith:

"Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him." (Bukhari, Mazalim, 10)

The following question can come to mind here: “Why should I forgive that person since his thawabs will be transferred to me or my sins will be transferred to him?”

Allah’s infinite generosity, mercy and justice, which He obviously uses in favor of us, His weak slaves, intervenes at this point. Allah’s treasures are endless. He gives us the glad tiding that He will grant many times more to a slave who forgives others due to violation of his rights, which is a deed that is hard for the soul. Therefore, we should forgive those who ask forgiveness; praise be to Allah.

How can we expect Allah to forgive our sins if we avoid forgiving others for some minor worldly affairs?

First of all, we should not forget that we are in a world of testing. Some people are tested through poverty, some through wealth, some through their children, some through the people around and some through their parents.

What we need to do in such situations is not to obey Satan and our souls, to forgive and to control our fury. The following is stated in a verse:

“Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men;- for Allah loves those who do good;-.” (Aal-i Imran 134)

If the people who infuriate us are our parents, the following is stated in a verse about them:

“Thy Lord hath decreed that ye worship none but Him, and that ye be kind to parents. Whether one or both of them attain old age in thy life, say not to them a word of contempt, nor repel them, but address them in terms of honor.” (al-Isra 23)

We must not fulfill the demands of our parents that are contrary to Islam even if they are believers. However, we should treat them well and speak to them nicely. Even if they insult us, we should control ourselves and should not insult them.

However, if your mother or father treats your siblings badly, you should warn her or him using soft words. If they insist on acting like that, you should take action in accordance with our religion and traditions, and do your best to protect the ones that are oppressed.

We should pray for them patiently without skipping any daily prayers and by acting in accordance with Allah’s orders and prohibitions. They will improve after a while inshallah. Allah will definitely save His slave who worship him properly especially if he is oppressed. 

The following is stated in the Quran:

“O ye who believe! Seek help with patient perseverance and prayer; for Allah is with those who patiently persevere.” (al-Baqara 153)

For, God Almighty tests us all the time:

“Be sure we shall test you with something of fear and hunger, some loss in goods or lives or the fruits (of your toil), but give glad tidings to those who patiently persevere, Who say, when afflicted with calamity: "To Allah We belong, and to Him is our return":- 157 They are those on whom (Descend) blessings from Allah, and Mercy, and they are the ones that receive guidance..” (al-Baqara 155-157)

“Do men think that they will be left alone on saying, "We believe", and that they will not be tested? We did test those before them, and Allah will certainly know those who are true from those who are false. Do those who practise evil think that they will get the better of Us? Evil is their judgment!” (al-Ankebut 2-4)

As for bedamning/cursing and violation of personal rights of people:

If a person bedamns though his rights are not violated or without a justifiable reason and if he says, “I do not give my blessings”, it is of no value in the eye of Allah.  On the contrary, unjust curses might return to the person who curses.

Allah leaves the door of repentance open even for those people. However, such a person needs to establish a contact with his Lord sincerely.  

We should view events and incidents from this broad perspective.

Backbiting is haram.

If the backbitten person heard about it and became aware of it, it is not enough for the backbiter to repent only and make dua for the person whom he backbit. He needs to ask for forgiveness from the person whom he backbit unless a bigger problem is certain to occur.

Backbiting is oppression. According to the hadiths, as a rule, the rights will be taken away from the oppressor and given to oppressed person in the hereafter unless the oppressor prevails the oppressed person on to forgive him in the world.

If the person who was backbitten is not aware of it, according to the most of the scholars, it is not necessary to inform him because there may be inconveniences, deterioration in relations between believers and committing other sins in general. The backbiter needs to make dua for the person whom he backbit, talk about his high ethics and good deeds in his absence, and help him in his work if possible.

A man who starts a friendship with a girl or woman and says he will marry her with the intention of playing the field is regarded to have violated her rights. However, if he starts a friendship seriously but gives up the idea in the course of time due to some incidents, he is excused. For, getting married and then divorcing is worse than breaking up before marriage.

However, the party that gives up the thought of marriage needs to ask for forgiveness from the other party. We do not advice you to curse or damn him. Things like that may happen in life.

It is not a sin to fall in love. It is stated in a hadith that the one who falls in love with a woman and hides this feeling and who dies without telling this to anyone is a martyr. (see Kanzu’lummal, h. No: 7000; to get more information about the hadith, see Ajluni, 2/263;). Sahawi pointed out that the hadith is sahih (sound) (see al-Maqasidu’l-Hasana, 1(220). Therefore, it is not up to one to decide whether to fall in love or not. If you cannot help thinking of her/him, it is permitted for you to remember her/him.

However, it is wrong to love somebody to such a degree as to sacrifice the sacred things as if worshipping. If you have the opportunity to get married and to take him/her as a spouse within the boundaries of the religious criteria, we recommend you to do that right away. If this is not possible, thinking that it is not for your goodness, then, you should ask for a good spouse from Allah.

We cannot know what is good for us. There is a possibility that we will wish something which at first we absolutely wanted to take place had not ever happened. Therefore, it is best to ask for what is good for us and to wait with patience if it does not happen.

Mary’s mother had asked for a son. Allah gave her a girl. She was very upset about it. If we asked her now which one she would rather have: tens of boys or just one Mary. Of course, she would choose one Mary. For, her daughter became a prophet’s mother.

People who oppress others with their tongues both spiritually and materially are regarded to have oppressed twice.  

One of them is that they oppose the commandment of Allah by committing a haram deed; they have to repent since they oppress the boon of spirit with the body, which is something entrusted to them by Allah.   

The other is that they harm Allah’s slaves spiritually and materially with their tongues. If they have caused only spiritual harm, they have to ask forgiveness from them. In addition, if they have caused material harm along with spiritual harm, it is necessary to compensate for the material harm.  

Language (tongue) is the most important cultural tool of the society.

Tongue is one of the most important organs and the most important things entrusted to a person by Allah. It is necessary to use it very well. Otherwise, it will be a disaster for us.

The disorder of the tongue causes the heart to deteriorate, and the deterioration of the heart causes the weakening of belief.

It is necessary to avoid the harms of the tongue because the harms of the tongue destroy love and respect among people and discredit humans and humanity.

If the harms of the tongue continue, the will of man becomes weak and starts to regard the sins of the tongue legitimate, which may cause a person to lose his belief – God forbid.

We would like to summarize the harms and oppressions of the tongue briefly:

1. Telling lies

Lying means to hide the truth, to say the opposite of what one knows and to speak about something one does not know as if he knows it definitely.  
Allah orders people to tell the truth in the Quran (al-Ahzab 33/70) and tells them to keep away from bad words.

“…Shun the word that is false” (al-Hajj 22/30)

Safvan Ibn Sulaym narrates:

Once, the Prophet was asked, “Can a believer be cowardly?”

The Prophet answered, “Yes.” 

He was asked, “Can a believer be stingy?” The Prophet answered, “Yes.” 

He was asked, “Can a believer be a liar?” The Prophet answered, “No.” (Muwatta, Kalam 19)

2. Perjury

Perjury (false testimony) is a bad thing that disturbs man, loses his rights, spoils communities, paves the way for bad deeds and causes justice to collapse. It includes both telling lies and slandering.

“Those who witness no falsehood, and, if they pass by futility, they pass by it with honorable (avoidance);.” (al-Furqan 25/72)

“O ye who believe! Stand out firmly for justice, as witnesses to Allah, even as against yourselves, or your parents, or your kin, and whether it be (against) rich or poor: for Allah can best protect both. Follow not the lusts (of your hearts), lest ye swerve, and if ye distort (justice) or decline to do justice, verily Allah is well-acquainted with all that ye do.” (an-Nisa 4/135)

The Prophet (pbuh) repeated his statements about perjury several times and attracted our attention, expressing how dangerous it is:

Once, the Prophet (pbuh) said three times, ''Shall I inform you about the most severe of the major sins? ''

They said, "Yes, O Allah's Messenger!"

The Messenger of Allah (pbuh) said, "To join others in worship with Allah and to be undutiful to one's parents." Then, he sat up from the he had been reclining and said, "Listen carefully! Telling lies and giving a false witness.” He kept on saying it. We did not want him to feel sad more and wished he would stop. (Bukhari, Shahadat 10, Adab 6, Isti’dhan 35, Istitaba 1; Muslim, Iman 143)

We should not forget that by giving false testimony, one slanders a person who is right, oppresses him and violates his rights, defames an innocent person, hides the crime of the real criminal, commits a sin openly, keeps away from Allah’s consent, harms justice, causes social problems and disasters, and destroys families. Innocent people remain in prison for many years.    

3. Lying under oath and sell goods by telling lies

It is haram to swear a false oath. The Prophet regards false oath among the major sins:

“The biggest sins are to join others in worship with Allah; to be undutiful to one's parents; to kill somebody unlawfully; and to take a false oath.” (Bukhari, Ayman, 16, Diyat 2)

We should keep away from telling lies and doing business based on lies in any case. Telling lies, committing perjury and swearing a false oath are diseases that will cause us to burn in Hell. 

4. Slandering

Slandering is forbidden by verses and hadiths:

“And those who annoy believing men and women undeservedly bear (on themselves) a calumny and a glaring sin.” (al-Ahzab 33/58)

“But if any one earns a fault or a sin and throws it on to one that is innocent, He carries (on himself) (Both) a falsehood and a flagrant sin.” (an-Nisa 4/112)

In a hadith reported by Ubada b. Samit, the Prophet (pbuh) asked the new Muslims not to slander and mentioned it in the allegiance, making them promise not to do it:  

“Swear allegiance to me not to join anything in worship along with Allah, not to steal, not to commit fornication, not to kill your children, not to accuse an innocent person and not to be disobedient when ordered to do a good deed.” (Bukhari, Iman, 7)

Let alone slandering, the religion of Islam prohibits searching other people’s faults with the following statement: "And spy not on each other behind their backs" (al-Hujurat, 12); thus, Islam regards it appropriate to forgive others’ mistakes.  

The Prophet expressed the value of covering people’s mistakes in the eye of Allah as follows: "If a person hides the mistake of a Muslim, Allah will hide his mistake on the Day of Judgment."

Allah regards testimony by four witnesses necessary for the crime of fornication to become definite. Otherwise, it is regarded as slander and the penalty for those who accuse chaste people of fornication is stated as being flogged eighty times in the chapter of an-Nur and states that the witnessing of those people will definitely not be accepted.

This shows us that a Muslim should take care of himself first and that he should keep away from the issues that do not interest him. He should check himself to see whether he makes such mistakes.

5. Backbiting, gossiping and talking behind someone’s back

According to what Abu Hurayra narrates, once the Messenger of Allah (pbuh) asked, "Do you know what backbiting is?" The Companions said, "Allah and His Messenger know it better."

Thereupon, he said, "it is talking about your brother in a manner which he does not like."

Somebody said, "What if he really does what I mention?" Thereupon, the Prophet made the following warning:

"If what you assert is really found in him, you backbite him. If that is not in him, it is a slander." (Muslim, Birr, 70)

What is called “gossiping” among people is regarded as backbiting.

The following verse states how bad backbiting is:

“…And spy not on each other behind their backs. Would any of you like to eat the flesh of his dead brother? Nay, ye would abhor it...But fear Allah: For Allah is Oft-Returning, Most Merciful.” (al-Hujurat 49/12)

6. Talebearing

The Prophet states the terrible result of talebearing as follows:

“A talebearer cannot enter Paradise (unless he serves his penalty or he is forgiven)." (Muslim, Iman 169)

Talebearing, which means reporting a statement of a person to another person, is one of the bad traits that cause people to fall out with one another and disturb peace in the community. Even if the statement reported from one person to another is true, it is regarded as talebearing since it causes people to fall out with one another. 

Those who commit talebearing do not only cause people to fall out with one another but also bring about irreparable harms like enmity, hatred, grudge, revenge and hostility from time to time.  
So many families have been scattered, so many partnerships have ended, so much blood has been shed and so many enmities have occurred due to talebearing. The aim of the religion of Islam is to unite people and to strengthen the ties between them.  

Those who are talebearers have the following characteristics:

• They are sinners.
• They try to drive a wedge between people.
• They want bad things about people.
• We should not rely on the news they bring.
• We should give them advice.
• We should not tell others what they tell us.
• We should not disclose secrets.
• Talebearing is among major sins.
• The prayers of talebearers are not accepted.
• They are among the worst slaves of Allah.
• They are hypocrites.
• They will be punished in the grave.
• They are damned people.

7. Swearing, bad words, slander, mocking, spying

It is forbidden by the Quran to utter statements that will harm the honor and dignity of others. Bad and ugly words like swearing, mocking and slandering should not exist in the life of a perfect believer. Our Lord prohibits uttering them. Man is regarded as a human to the extent that he controls his hand, tongue and private parts. 

We should think about the statement of the following verse when we try to control our tongues:

“O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.” (al-Hujurat 49/11)

In fact, a person’s controlling his tongue is associated with belief in the Quran:

“Allah loveth not that evil should be noised abroad in public speech, except where injustice hath been done; for Allah is He who heareth and knoweth all things.” (Nisa 4/148)

“Woe to every (kind of) scandal-monger and-backbiter” (al-Humaza 104/1)

8. Having (bad) thoughts (suspicion) about others, unnecessary words

Zann means, thinking, perceiving, doubt and information that is not certain. It means to accuse of a person without a reason and to think that somebody does/did something bad.

Some of the verses regarding the issue are as follows:

“O ye who believe! Avoid suspicion as much (as possible): for suspicion in some cases is a sin...”  (49- al-Hujurat:12)

"…And ye conceived an evil thought, for ye are a people lost (in wickedness)." (al-Fath, 48/12)

The Prophet (pbuh) said, “Avoid suspicion because it is the worst lie.” (Bukhari, Adab, 58/6064)

Measures to protect the tongue

- Having a strong belief freed from doubts.
- Regular worshipping.
- Remembering and mentioning Allah all the time.
- Reading the Quran and meditating on the life of the Prophet.
- Abandoning the places that cause people to commit sins or correcting them.
- Attending places that remind of Allah.
- Trying to be together with good and righteous people.
- Attending religious talks and circles of religious knowledge.
- Changing and developing our perception of education.

Conclusion

A Muslim is a person who shows respect to others’ rights, who avoids the deeds that will harm others and from whom people expect good things. The Prophet (pbuh) states the following in a hadith:

"A Muslim is a person from whose tongue and hand people are safe.” (Tirmidhi, Iman, 12)

“The best of you is the one whose goodness is hoped for; and people are safe from his evil. And the worst of you is he whose goodness is not hoped for; and people are not safe from his evil.”  (Tirmidhi, Fitan, 76)

The bad deed will definitely reach its doer. A person who does a bad deed will encounter it in the hereafter even if he does not encounter it in the world:

“And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).” (al-Isra 17/36)

“The plotting of Evil will hem in only the authors thereof.” (Fatir 35/43)

We need to try to control our tongues knowing that nothing can be concealed from Allah. We need to try to keep our tongue away from lies, perjury, slander, backbiting, talebearing, swearing, and bad words. We need to know that we will be called to account for every deed and word of us:

“Or do they think that We hear not their secrets and their private counsels? Indeed (We do), and Our messengers are by them, to record.” (az-Zukhruf 43/80)

According to what is reported from Abu Hurayra, the Messenger of Allah (pbuh) asked, “Do you know who is bankrupt?” 

The Companions said, “In our opinion, a bankrupt is one who has neither money with him nor goods.”

The Messenger of Allah (pbuh) said,

“The bankrupt of my ummah will be he who will come on the Day of Resurrection with prayers and fasting and zakah but whose thawabs of good deeds will be given to others because of having cursed others, having accused others of fornication,  having consumed the wealth of others unlawfully and shed the blood of others and beat others, and upon whom the sins of others will be loaded when his thawabs are not enough to compensate for the rights of others he violated. Then, he will be thrown into Hell.” (Muslim, Birr 59)

The poet Yunus Emre expresses the issue in a nice way in the following poem:

"If one knows how to use the word, the word makes that person proud
If one speaks carefully, the word makes the work best."

"There are words that stop war and there are words that make the dead live
There are words that make a poisonous dish a delicacy"

"One has to know the manner of the word, and not use bad words
One word makes this hellish world like Heaven
Yunus! Now speak in a good manner. Speak the best of words
Be careful! A single word can keep you away from His presence."

Only the servant whose right is violated can forgive person who has violated his right. Accordingly, it is necessary to find a way to compensate for that right while one is still in the world. If he cannot find it, it will be left to the hereafter, which is more dangerous.

The person who does not forgive the violator in this world will demand that right from him in the hereafter. However, if the person has sincerely repented, it is hoped that Allah will make the servant who demands the right give up his right by bestowing bounties upon him.

Man is an honorable creature. An injustice to the spiritual rights of a person like his freedom, dignity and honor as well as an attack on his life and property involve great responsibility.

A person may have acted unfairly toward someone, knowingly or unknowingly. He may even have acted in a way that will make him a victim and deprive him of some of his rights. No matter how much we try to control ourselves as individuals and are determined to act righteously, we cannot get rid of some mistakes and faults completely.

What should we do in the face of such a state, which is peculiar to humans?

- Is it enough for a person to regret and say, “It happened once; I will not do it again; I wish I had not done it” to himself?

- Or, is it necessary to make up for the issue, to express one’s regret by correcting his mistake and asking for forgiveness?

In Islam, there are rights of Allah and rights of individuals. The rights of Allah are the duties of worship that every person must perform toward his Lord. He begs Allah for any mistake, sin or deficiency he has committed, repenting and asking for forgiveness.

However, the right of an individual is not like that. There is only one compensation for it: to talk to the person who has been wronged and whose law has been lost, and to apologize to him; to ask for forgiveness and to make up for the material loss, if any.  

The Prophet (pbuh) states the following in a hadith:

“Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Judgment when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.” 1

Yes, according to the advice of our Prophet (pbuh) too, there is nothing else to do but to ask for forgiveness in that case. Even if a person becomes a martyr, Allah forgives all of his sins except for other people’s rights. Therefore, what matters is to win the heart of the owner of the right and to gain his consent. You need to go to the person to whom you harmed, confess that you made a mistake, apologize to him and ask him to forgive you. If he had a material loss, you need to make up for it to the extent that he shows consent.

Thus, you will have done your best. If the other person welcomes you and shows tolerance and understanding, your responsibility will be lifted and you will be freed from the reckoning and torment in the hereafter by being forgiven by that person while you are in this world as it is explained in the hadith.

However, if you suffer from remorse, you can also repent.

“Regret itself is repentance.”

“He who repents of his sin is regarded as if he has never sinned.” 2

As the hadiths above indicate, you will attain peace in the eye of Allah.

How does a person understand that his repentance is accepted and that he is saved from sins? How can it be sensed?

Let’s learn the answer from the Prophet (pbuh):

“A person who repents after committing a sin and does a good it is like a person who wears a very tight armor. If he does a good deed after committing a sin, one of the rings of the armor is loosened. If he does one more good deed, the other ring is also loosened. At the end of the good deeds, the armor falls to the ground.” 3

If a person who commits a sin against his Lord or acts unjustly to a human being acts with remorse after that sin and mistake and does good deeds and increases his services and works related to the Quran and belief, the rings of his armor of sin will be unbuttoned one by one, and he will get rid of those sins in a short time. There is no need for him to suffer from remorse, to be restless and to be saddened after that because, as a servant, he is deemed to have done his best with a sincere intention.

By the way, we should not forget the following verse:

“O my Servants who have transgressed against their souls! Despair not of the Mercy of Allah. For Allah forgives all sins: for He is Oft-Forgiving, Most Merciful.” 4

References:

1. Bukhari, Mazalim, 10.
2. at-Targhib wat-Tarhib, IV/97.
3. ibid, IV/106.
4. az-Zumar, 39/53.

Author:
Mehmet PAKSU

The narration regarding the issue is as follows:

While the Prophet (pbuh) was sitting with some of his Companions, a man came, insulted at Hz. Abu Bakr and saddened him. However, Hz. Abu Bakr remained silent. He did not respond to the man. The man insulted him again. Hz. Abu Bakr remained silent again. When the man insulted him for the third time, Hz. Abu Bakr responded to him.

Thereupon, the Prophet (pbuh) got up and walked away.

Hz. Abu Bakr ran and caught up with him. Then, he said, “O Messenger of Allah! Are you cross with me?”

The Messenger of Allah (pbuh) answered, “No.” Then, he added,  

“An angel came down from the sky and he was denying what the man said to you. When you responded, Satan came down. I would not sit in a place when Satan came.” (Abu Dawud, Adab, 41/4896)

"The recompense for an injury is an injury equal thereto (in degree): but if a person forgives and makes reconciliation, his reward is due from Allah. for ((Allah)) loveth not those who do wrong." (ash-Shura, 42/40) "And if ye do catch them out, catch them out no worse than they catch you out: But if ye show patience, that is indeed the best (course) for those who are patient." (an-Nahl, 16/126) As it is explained in the verses above, it is permissible for a person to respond to the oppressor in a way that is equivalent to his cruelty, that is, by not exceeding what he does, and to claim his rights but it is better and rewarding for him to show patience in the face of his oppression and to forgive him.

Hz. Abu Bakr showed patience in the face of the first two attacks against him and responded to the third one in a way that would not transgress the limits, by responding to him as much as the man said to him; thus, he acted in accordance with both ways (rukhsah: permission and azimah: strict rule) mentioned in the verses and protected himself from transgressing the limits and violating another person’s right. However, the Prophet (pbuh) advised him the way of azimah in this regard since it would be better for him, and stated that an angel would respond on his behalf as long as he followed the way of azimah, and stated that if he followed the way of rukhsah, the dispute would continue and, in that case, Satan would step in.

What a good piece of advice for those who know what is behind the scenes and act accordingly!

A hadith narration regarding the issue is as follows:

“When two persons indulge in hurling (abuses) upon one another, it will be the first one who will be the sinner so long as the oppressed does not transgress the limits.” (Muslim, Birr, 68; Abu Dawud, Adab, 47; Tirmidhi, Birr, 51)

- According to Imam Nawawi, it is understood from this hadith that “a person who is insulted has the right to respond in the same way (equally)". There is no disagreement among scholars that it is permissible. There are evidences of it in the Quran and the Sunnah that it is permissible.   

“And those who, when an oppressive wrong is inflicted on them, (are not cowed but) help and defend themselves.” (ash-Shura, 42/39),

“But indeed if any do help and defend themselves after a wrong (done) to them, against such there is no cause of blame.” (ash-Shura, 42/41)

Just like in the hadith mentioned above, it is indicated in the verses of the Quran above that a person who is wronged has the right to retaliate in the same way. (Nawawi, the interpretation of the hadith in question)

- However, it is better to show patience and not to retaliate by forgiving the person that wrongs.  

“But indeed if any show patience and forgive, that would truly be an exercise of courageous will and resolution in the conduct of affairs.” (ash-Shura, 42/43)

This fact is emphasized in the verse above.

“And the one who shows humility, Allah elevates him in the estimation (of the people).” (Muslim, Birr, 69)

It is indicated in the hadith above that, forgiveness is a great virtue. (see Nawawi, ibid)

- According to some scholars, when a person who is wronged responds in the same way, he is regarded to have responded equally and the sins of the person who wrongs first will be forgiven. According to some scholars, in that case, the sin of the person who wrongs due to that injustice is forgiven but the sin of starting the injustice first will not be forgiven. (see Nawawi, ibid)

- An important point that Nawawi emphasizes is that a person who is wronged by being cursed has the right to curse back using the same words. However, if those words include accusation of fornication and lies, it is not permissible to retaliate by accusation of fornication and lies. For instance, if somebody curses a person by saying “you are a fornicator”, it is not permissible for that person to say the same thing for him. He can only retaliate by using words like “stupid, oppressor and sinner” that can be used for many people. (Nawawi, ibid) Maybe, the phrase “so long as the oppressed does not transgress the limits” includes this too.

Two kinds of basic rights are mentioned in the Islamic literature: the first one of is huququllah, that is, Allah's rights, and the other is huququlibad that is, the rights and duties of slaves (people) related to one another.

Taqwa, love of Allah, tawakkul (reliance on Allah), sincerity, keeping away from hypocrisy and conceit, purifying our souls from evil, belief in Allah and worshipping Allah are among Allah's rights on us.

Rights of people are the material and spiritual opportunities and interests of people toward others and the duties of Muslims toward others.

People’s being social beings and living in a society bring about numerous rights and responsibilities toward one another. Muslims, who are obliged to show respect to mutual rights and responsibilities, formulated those responsibilities with the phrase "rights of slaves (people)" and tried to show respect to them.

Abu Hurayra narrates: the Messenger of Allah (pbuh) said,  

"A Muslim is a brother of another Muslim. He will not betray other Muslims and will not lie to them. He will not avoid helping them. The honor, wealth and blood of a Muslim are haram for other Muslims. Fear of Allah is here (He showed his blessed heart). It is enough as evil for a person to despise his Muslim brother." 1

A slave does not have the right to say to Allah Almighty on the Day of Judgment about a person who violated his right, "I have rights to take from this person. He violated my rights. Burn him in Hell." For, the wisest of the wise (the judges) there is Allah Almighty. Is it possible to intervene in the decree of the judge? Decree belongs to Him. There is no need for it because Allah Almighty will never bestow a privilege on the oppressor. As a matter of fact, the following hadith related to the reflection of the violation of people’s rights on the Day of Judgment makes our blood run cold:

Abu Hurayra narrates: The Messenger of Allah (pbuh) asked the Companions:

Do you know who a bankrupt person is?" The Companions said:

"A bankrupt man amongst us is one who has neither any money with him nor property." The Messenger of Allah (pbuh) said,

"The bankrupt of my ummah would be he who would come on the Day of Resurrection with prayers and fasts and zakah but (he would find himself bankrupt on that day as he would have exhausted his funds of virtues) since he hurled abuses upon others, brought calumny against others and unlawfully consumed the wealth of others and shed the blood of others and beat others, and his virtues would be credited to the account of one (who suffered at his hand). And if his good deeds fall short to clear the account, then his sins would be entered in (his account) and he would be thrown in the Hell-Fire." 2

Abu Qatada Harith b. Rib'iy narrates. The Messenger of Allah (pbuh) said,

"Jihad in the way of Allah and belief in Allah are the most virtuous deeds." Somebody stood up and asked,

"O Messenger of Allah! Will my sins be forgiven if I am killed in the way of Allah?" The Messenger of Allah (pbuh) said,

"If you show patience and are killed while facing the enemy without turning your back, all of your sins except violation of others’ rights will be forgiven. Jibril told me about it." 3

Abu Hurayra narrates: The Messenger of Allah (pbuh) stated the following:

"Whoever has oppressed another person concerning his reputation or anything else should beg him to forgive him before the Day of Resurrection when there will be no gold and silver to compensate for wrong deeds. However, if he has good deeds, those good deeds will be taken from him according to his oppression which he has done; and if he has no good deeds, the sins of the oppressed person will be loaded on him. "4

As it is understood from the hadiths we have mentioned, violation of others’ rights is an important drawback for the spiritual life of a Muslim. The right of every Muslim to live, the right of the protection of his personality and honor, the right of his privacy, the right of his religious and conscientious thought, the right of settlement, travelling, learning, obtaining information, freedom of thought and expression, obtaining property, working, spending and saving are natural rights and they are protected by the religion of Islam; they are declared to be untouchable. To slander a Muslim, to backbite him and to offend him unjustly are definitely regarded as violation of his rights.

The only way to get rid of the sin and responsibility of the violation of others’ rights is to show respect to those rights and to ask forgiveness from the people whose rights one has violated. If a person repents and asks forgiveness from Allah after he is forgiven by the people whose rights he has violated, it will be seen inshallah that God Almighty is the Forgiver and Merciful.

References:

1. Riyadus-Salihin, 234;
2. Muslim; Birr wa Sila, 59.
3. Riyadus-Salihin, 217;
4. Bukhari, Mazalim, 10, Riqaq, 48.

There is no such rule or we do not know about it. However, forgiving is a great virtue. Forgiving people will attract Allah's mercy.

One of the best virtues of Islam is forgiveness. Allah mentions this nice attribute in many verses and encourages people to forgive others. Two of those verses are as follows:

“Hold to forgiveness; command what is right; But turn away from the ignorant.” (al-A’raf, 7/199)

“Those who spend (freely), whether in prosperity, or in adversity; who restrain anger, and pardon (all) men...” (Aal-i Imran, 3/134)

Pleasure taken from forgiveness is much more than pleasure taken from revenge. To forgive always gives peace and comfort to the person who forgives. The perfect level of forgiveness belongs to Allah. Allah Almighty loves forgiveness and the one who forgives. We see the best examples of forgiveness in the life of the Prophet:

The leaders of Quraysh tribe planned to assassinate the Prophet (pbuh). When they failed to do it, they forced him to leave Makkah.

Afterwards, the Prophet (pbuh) conquered Makkah with the help of Allah Almighty. Those who forced him to leave Makkah gathered around the Kaaba and were talking about how they would be killed. Meanwhile, the Prophet came to the gate of the Kaaba and asked them “what they expected him to do”. When they said they expected forgiveness, he proclaimed amnesty.

One of the signs of a Muslim is to be tender-minded. Allah Almighty loves His tender-minded slaves:

“…Wert thou severe or harsh-hearted, they would have broken away from about thee: so pass over (Their faults), and ask for (Allah´s) forgiveness for them…” (Aal-i Imran, 3/159)

The highest degree of forgiveness is to repel evil with good deeds:

“…Repel (Evil) with what is better: Then will he between whom and thee was hatred become as it were thy friend and intimate.” (Fussilat, 41/34)

As far as we understand, the writer does not claim that violation of others’ rights will definitely be forgiven; he says, "Allah can forgive them if He wishes", which is a correct determination. The reason is as follows:

As far as what we understand from the Islamic scholars,

- All sins – including violation of others’ rights – can be forgiven by Allah except the sins of polytheism and unbelief of those who die as polytheists and unbelievers.

“Allah forgiveth not (The sin of) joining other gods with Him; but He forgiveth whom He pleaseth other sins than this: one who joins other gods with Allah, Hath strayed far, far away (from the right).” (an-Nisa, 4/116)

The amnesty expressed in the verse includes all sins above including violation of others’ rights – except polytheism. 

However, it is not stated in the verse that the sins will definitely be forgiven but that they can be forgiven.

The phrase “but He forgiveth whom He pleaseth other sins than this” mentioned in the verse does not indicate that the forgiveness is for everybody but that it is for some people and some sins based on the wish of Allah.

- The forgiveness of sins based on repentance in particular is a principle of Allah. It is stated in many verses and hadiths that sins will be forgiven if the repentance is accepted.

From this point of view, it is understood that violation of others’ rights is different from other sins because the repentance of the sins that are not related to the violation of others’ rights can take place by regretting, confessing and sincere repentance. However, for violation of others’ rights, it is necessary for the person whose rights were violated to forgive, which is very difficult. Therefore, the forgiveness of violation of others’ rights is much more difficult than the forgiveness of other sins.  

As a matter of fact, sins are divided into three with the notion of zulm (oppression/wrongdoing). Anas narrates: The Prophet (pbuh) said, 

“There are three kinds of oppressions: The oppression that Allah will never forgive; the oppression that Allah will forgive; the oppression that Allah will not overlook."

a. The oppression that Allah will never forgive is associating partners with Allah because shirk (polytheism) is a great oppression. (This state is valid for those who die in shirk.)

b.  The oppression that Allah will forgive is the oppression the slaves do to themselves in their relationship between them and their Lord.

c. The oppression that Allah will not overlook is the oppression the slaves do to each other; He will not overlook those sins unless they compensate for their oppression.” (Suyuti, al-Jamius-Saghir, 2/94; Majmauz-Zawaid, h. no:18379)

In some other narrations the notion “sin” is used instead of “oppression”. (see Majmauz-Zawaid, h.no:18380)

- The writer of the article mentioned above did not take the hadith above and similar ones into consideration because he regards them as weak. 

However, Ahl as-Sunnah scholars agree unanimously that sins related to the violation of others’ rights has a different position. 

The Prophet (pbuh) states the following in a hadith reported by Abu Hurayra:

“Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.” (Bukhari, Mazalim, 10, Riqaq, 48)

The statements of the sound hadith above indicate that the rights of individuals are different from other rights.

“Think not that Allah doth not heed the deeds of those who do wrong. He but giveth them respite against a Day when the eyes will fixedly stare in horror.” (Ibrahim, 14/41)

It is understood from the statement of the verse above that sins occurring due to violation of others’ rights is different from other sins. 

However, we should state it again that if Allah wishes, He can forgive violation of others’ rights by persuading the oppressed people and no one has the right to oppose it.

It is oppression not to pay one’s debt though he can; it is related to violation of others’ rights and necessitates penalty in the hereafter.

Hz. Prophet (pbuh) said,

"It is oppression for a rich person to delay paying his debt. If the receivable of a person is transferred to a rich person, he should accept it." (Bukhari, Hawalah 1-2; Istiqrad, 12; Muslim, Musaqat, 33; Abu Dawud, Buyu', 10; Nasai, Buyu, 100, 101; Tirmidhi, Buyu', 68; Ibn Majah, Sadaqat, 8; Malik, Buyu', 84; Darimi, Buyu', 48; Ahmad b. Hanbal II, 71, 245, 254, 260)

The word matl (delaying) mentioned in the hadith is used in the sense of delaying one’s debt, stalling a person and procrastinating. Qurtubi states that this word means "not to pay one’s debt though he can".

It is stated in the verse that it is oppression not to pay one’s debt though he can and to delay it.

Some scholars say this sentence means "it is oppression to delay one’s debt to a rich person". In that case, it is necessary to understand the hadith as follows: "Since it is oppression to delay one’s debt to a rich person, it is bigger oppression to delay one’s debt to a poor person." However, as it is indicated above, a great majority of scholars accepts the first meaning and understands it as follows: "It is oppression for a rich person to delay paying his debt."

Once, the Messenger of Allah (pbuh) borrowed a young camel. Then, camels of sadaqah were sent to him. He ordered me to pay his debt (young camel) to the person. I said to the Prophet, "I could not find a nice camel except one that is six years old." Thereupon, the Prophet (pbuh) said,

"Give it to the man. The best one among people is the one who pays his debt in the best way." (Muslim, Musaqat, 118, 128; Tirmidhi, Buyu', 73; Nasai, Buyu, 64; Ibn Majah, Tijarah, 62; Darimi, Buyu', 31; Malik, Buyu', 89; Ahmad b. Hanbal, VI, 375, 390)

The Messenger of Allah (pbuh) never led the janazah prayer of a person who was in debt. Once, the janazah of a person was brought. 

The Messenger of Allah (pbuh) asked,

"Does he owe anything?" They said,

"He owes two dinars." He said,

"Perform the janazah prayer of your friend."

Thereupon, Qatada, from Ansar, said,

"O Messenger of Allah! I undertake to pay those two dinars." Hz Prophet (pbuh) led the janazah prayer of the man after that.

When conquests increased, the Prophet (pbuh) said,

"I am closer to the believers than their own selves; so whoever dies leaving a debt (among them), I will pay his debt; whoever leaves inheritance, his inheritance will be given to his relatives." (Bukhari, Faraid 15; Muslim, Faraid, 16; Abu Dawud, Buyu', 9; Tirmidhi, Janaiz, 69; Ibn Majah, Muqaddima,11; Sadaqat 13; Nasai, Janaiz, 67; Iydayn, 22)

The Messenger of Allah (pbuh) bought a calf from a caravan though he did not have any money on him. Somebody offered to buy the calf giving him a profit. The Messenger of Allah sold it. He gave the profit to the poor women of Sons of Abdulmuttalib. Then, he said, "I will not buy anything from now on when I do not have any money on me." (Ahmad b. Hanbal, I, 235, 323).

Other people’s rights and other sins do not invalidate a person’s deeds. However, they can decrease the virtues and blessings of those deeds. As a matter of fact, if a person performs worship with a body that has fewer sins, the virtues of his worship will increase more. If a person has committed a sin, he needs to repent and if he has violated others’ rights, he needs to ask for forgiveness.

Personal rights are the rights of a person; therefore, it is necessary to be careful about them whether they belong to a Muslim or non-Muslim. A person who wrongs another person will be called to account in the hereafter no matter who he is. 

According to Imam Abu Hanifa and Imam Muhammad, it is not permissible for a Muslim who is in a non-Muslim country to deceive Muslims and non-Muslims, to steal their belongings or to grab them. For, the religion of Islam is a religion of tolerance and virtue; it prohibits treason, deceiving, immoral and ugly deeds everywhere.

If a person goes to a foreign country, for instance, to a country in Europe, and finds something that belongs to the state or a person, he has to give it back to its owner. (Hidaya Vol. 2, p. 66)

If a Muslim has violated the rights of a non-Muslim, he will be accounted for them in the hereafter; he will either give the non-Muslim from his thawabs or take his sins. If the non-Muslims waives his rights, he will receive divine mercy and his penalty in Hell will be alleviated.

It is a virtue to forgive those who have violated one’s rights. A person can forgive the violation of his rights if he wishes. Those who forgive their believing brothers in return for their bad deeds instead of retaliating will definitely be rewarded for it greatly in the hereafter.

One of the good characteristics of the Prophet (pbuh) was to forgive and pardon others. The Prophet always acted tolerantly toward his relatives and Companions; in addition, he forgave his enemies when they were weak and they surrendered, causing many of them to become believers.

As Hz. Aisha states, the Prophet did not answer a bad deed with a bad deed as a trait of his nature; he would forgive people and did not resort to taking revenge.

Those high characteristics were appreciated and loved even by his enemies; he conveyed his love to them, being a means of their eternal salvation.

The Prophet (pbuh) never rejected his enemies when they took refuge in him, surrendered and asked for forgiveness except at the time of war. He accepted their requests and forgave them.    

When the Prophet (pbuh) set out with his crowded army to conquer Makkah, approached Makkah and entered the city, most of his enemies were helpless and had to surrender; they lay before him. However, the Prophet showed that he was the prophet of mercy and forgave his enemies instead of punishing them though he had the power to do so.   

Anyway, his Lord advised him to do so:

"Hold to forgiveness; command what is right; But turn away from the ignorant." (Araf, 7/199.)

When the Makkan polytheists heard that the army of the Prophet (pbuh) that had set out to conquer Makkah approached the city, they were scared. Abu Sufyan, the previous chief of Makkah, went out with two people in order to find out about the Islamic army. However, he was caught by the Islamic soldiers on the way. Hz. Abbas, the paternal uncle of the Prophet (pbuh), took him to the presence of the Prophet (pbuh).

Abu Sufyan had harassed and tortured the Prophet (pbuh) when he lived in Makkah before the Migration. He continued harassing the Prophet (pbuh) after his Migration to Madinah too. He organized all of the hostile activities against the Prophet (pbuh).

He ruled the Qurayshis and always made them act against the Muslims; he established armies and got ready for war. He was the commander of the army of the polytheists in the battles of Uhud and Khandaq. He shed the blood of many Muslims in those battles. 

Such a leader of the polytheists was taken to the headquarters of the Prophet (pbuh). After waiting for a night, he became a Muslim. The Prophet (pbuh) showed his dignity that fitted him and forgave him. He also gave Abu Sufyan some privileges. He said, "Anyone who enters the house of Abu Sufyan will be secure."

Thanks to the forgiveness of the Prophet (pbuh), the archenemy joined the ranks of Islam.

When the army of the Prophet entered Makkah, many people joined the ranks of Islam. Abu Sufyan’s wife, Hind, entered into the presence of the Prophet by covering her face with Qurayshi women. She became a Muslim and asked for forgiveness. The Prophet recognized her but pretended not to know her. He forgave her without reminding her what she had done.   

Hind was one of the leading women that played the tambourine and sang with Qurayshi women in order to encourage the polytheists to fight in the Battle of Uhud.

When Hz. Hamza, the beloved paternal uncle of the Prophet (pbuh), had been martyred, she could not overcome her hatred and ambition; she removed his liver and bit it.   

The Prophet (pbuh) tore his heart our when he saw him like that but his forgiveness outweighed. He forgave his most ferocious enemy because she became a believer. Hind’s hatred was transformed into love and had to appreciate him by saying, "I cannot see a better assembly than yours today."

Hz. Hamza’s murderer, Wahshi escaped from Makkah and hid among the tribes for a while. However, he could not find a secure place.   

Finally, somebody said to him, "You can find the most secure place for you near the Messenger of Allah (pbuh). Go and ask forgiveness from him."

Wahshi entered into the presence of the Messenger of Allah (pbuh) shyly. When the Prophet (pbuh) saw Wahshi, he lowered his head. He could not look at him. He remembered his uncle. His head in blood appeared before him. He could not help shedding tears. His murderer was standing before him. He could have killed Wahshi. Nobody would have opposed it. However, he acted nobly and forgave Wahshi. Nevertheless, he told Wahshi not to appear before him again because whenever he saw Wahshi, Hz. Hamza appeared before his eyes and he felt very sad.

Abu Jahl and his son Ikrima were two enemies of Islam that always troubled the Prophet (pbuh) and did their best to harass him. Abu Jahl was a ferocious enemy that threw a tripe of camel on the Prophet (pbuh) while he was praying in the Kaaba, that wanted to suffocate him with his cloak by attacking him from behind, that set traps to kill the Prophet (pbuh) and that worked up to start the Battle of Badr by rejecting all peace offerings. His son Ikrima acted together with his father and was one of the leading enemies of the Prophet (pbuh).

When the Islamic army entered Makkah, Ikrima escaped to Yemen due to his fear. However, his wife became a Muslim. She knew the nobility of the Prophet (pbuh) and saw the people that he forgave. She set out with her slave to find her husband. She found him in Yemen. She told him that she received a guarantee from the Prophet (pbuh) and that he would forgive him.    

They arrived in Madinah. When the Prophet (pbuh) heard that Ikrima had come, he went out to welcome him. He hurried so much that his cardigan fell off. He welcomed Ikrima by smiling. He hugged Ikrima by saying, "Hello O cavalry muhajir!" and complemented him.

Ikrima, who became a believer, felt ashamed of what he had done. However, the Prophet of mercy prayed for Ikrima as follows:  

"O Allah! Forgive him for all the hostility he directed against me and every step he took in order to put out Your light. Forgive him for whatever he said in my presence or absence."

The forgiveness of the Prophet reached even one of his most ferocious enemies.

Habbar bin Aswad was a raving enemy of the Prophet (pbuh). He took pleasure from harassing the Muslims whenever he could. During the Migration, he thrust Zaynab, the daughter of the Prophet (pbuh), and caused her to fall off the camel. Zaynab was pregnant and had a miscarriage. After a while, she died because that fall. Thus, he also became a blood enemy of the Prophet (pbuh). 

On the day of the conquest of Makkah, the Prophet (pbuh) ordered him to be killed. He would be killed wherever he would be seen.

Habbar was very scared. He wanted to escape to Iran. Then, he gave up this thought. He acted cleverly and entered into the presence of the Prophet (pbuh). He took refuge in the Prophet (pbuh). He said,  

"O Messenger of Allah! I decided to escape to Iran first. However, I thought about your forgiveness and unprecedented tolerance and came to you. I confess all my crimes. I ask forgiveness from you."

The Prophet opened the gate of forgiveness to him too. He forgave Habbar upon his sincere confession.

It is necessary to act cautiously related to the news in social media.

It is not permissible and it is a sin to share the news that has not been confirmed to be true. Many lies, slanders and claims along with some true news are shared in social media. Thus, people violate the rights of Allah, individuals and the public knowingly or unknowingly; one sin is multiplied and becomes thousands and even millions of sins.

As a matter of fact, the Prophet (pbuh) states the following “It is enough of a lie (a sin in another narration) for a man to narrate everything he hears.” (Muslim, Muqaddima, 5; Abu Dawud, Adab, 80)

“It is enough of a lie for a man to narrate everything he hears.” (Muslim, Muqaddima, 5)

The Prophet, who was very sensitive related to telling lies, warned his ummah regarding the issue all the time and stated that telling lies could lead a person to Hell as follows:

“Keep to the truth all the time. Truth leads to goodness and goodness leads to Paradise. A person who continues to tell the truth and endeavors to tell the truth is recorded as truthful by Allah. Beware of telling a lie because telling a lie leads to evil and evil leads to Hell. A person who keeps telling lies and endeavors to tell a lie is recorded as a liar by Allah.” (Muslim, Birr and Sila, 105.)

Telling lies deliberately is a sin that leads man to Hell step by step; similarly, reporting a lie unknowingly by telling people whatever one hears, saying whatever one sees and sharing any message that he receives is also a sin.

The hadith “It is enough of a lie for a man to narrate everything he hears” shows clearly that it is a sin for a Muslim to report some information that he receives to others without checking whether it is true or not.

The hadith also orders a Muslim to become an investigative person by searching the source of the news so as not to be a “liar” by reporting some fake news. It is possible to see that order in the following verse:

“O ye who believe! If a wicked person comes to you with any news, ascertain the truth, lest ye harm people unwittingly, and afterwards become full of repentance for what ye have done.” (al-Hujurat, 49/6)

The meaning and decree of the verse that it is not appropriate to accept the news given by unreliable people without searching that it is true in general and valid all the time and everywhere. That directive is important in terms of regular implementation of social and legal life and prevention of injustice and unrest. (Kur’an Yolu Tefsiri, the interpretation of the verse in question)

Besides, the issue of not harming people mentioned in the verse is a general principle of Islam. As a matter of fact, the Prophet (pbuh) states the following: “There is no harming in Islam or returning a harm with a harm.” (Muwatta, Aqdiya, 31; Ibn Majah, Ahkam, 17)

Lying is one of the acts that harm the honor and dignity of others the most. If a person conveys anything he hears to others without confirming whether it is true or not, it will be inevitable for him to be a means of lying; he might harm both himself and others due to that lie.

“We see that the principle of “not telling everything you hear” is violated especially in virtual/digital life. Our world has become a small village in this age of speed in which we have difficulty in even following technological developments; an incident that occurs somewhere can reach other parts of the world in seconds.

Although it has positive aspects, fake news/information is put into circulation in social media sometimes knowingly and sometimes unknowingly, causing many people to be misinformed:
- Something that is not the hadith of the Prophet is reported as his hadith.
- Posts that offend or ridicule a person, or harm his pride and honor are shared
- Certain institutions are discredited.
..

In particular, due diligence is not shown related to the source of information that supports a person’s religious approach and worldview or criticizes/refutes opposing views; therefore, humanity is exposed to serious information pollution and disinformation.

Humanity has managed to overcome many diseases and epidemics but has often been helpless in the face of this epidemic of false information.

The solution lies in the following commands of Allah Almighty:

“And pursue not that of which thou hast no knowledge; for every act of hearing, or of seeing or of (feeling in) the heart will be enquired into (on the Day of Reckoning).” (al-Isra, 17/36)

“Behold, two (guardian angels) appointed to learn (his doings) learn (and noted them), one sitting on the right and one on the left.  Not a word does he utter but there is a sentinel by him, ready (to note it).” (Qaf, 50/17-18)

A Muslim who accepts those verses as his guide remembers that he will be held responsible for every act he does and every word he says. He will not think, “Nobody sees and knows me” by hiding behind fake accounts. He knows that whatever is regarded a sin in real life is also a sin in virtual life. He does not share any information that he is not sure of due to the fear that it may harm his religion, state, any person or institution. He becomes aware that excuses like the following will not cause him to be excused: “That is how I heard it”; “Someone else sent it to me.” He is also aware that he will be held responsible for his posts that make people tense, cause them to panic, and cause indignation in society.

In conclusion, a Muslim is one whose hands and tongue are clean; he does not tell a lie knowingly or become a means of lies. He does not engage in any activity that may harm others. He takes every information with a grain of salt. He adopts the principle of “it is better not to trust” related to social media, which deserves the definition “fasiq”, particularly because it is a platform where fake news and information are often seen.

To sum up:

- Lying is a sin that should be avoided.

- A conscious Muslim should transfer the information that comes to him by researching it or consulting the experts of the issue. Otherwise, it is inevitable to fall into the quagmire of lies.

- It is a more appropriate attitude to be skeptical of some information, especially on social media, and not to trust until it is confirmed to be true.

The verse in question is as follows:

“O ye who believe! Let not some men among you laugh at others: It may be that the (latter) are better than the (former): Nor let some women laugh at others: It may be that the (latter are better than the (former): Nor defame nor be sarcastic to each other, nor call each other by (offensive) nicknames: Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed: And those who do not desist are (indeed) doing wrong.” (al-Hujurat, 49/11)

There have been different interpretations of the word “nicknames (alqab)” mentioned in this verse. It is possible to list them as follows:

a) Calling a person by a nickname that reminds him of his old mentality even though he has become a believer. For example, calling a Jew who has become a Muslim “O Jew!”.

b) Calling a person by a nickname that reminds him of his bad behavior even though he has repented of his past sins: For example, calling a person who gave up drinking thirty years ago “Drunkard!”.

c) People’s calling one another “unbeliever, hypocrite”. (Ibnul-Jawzi/Zadul-Masir; al-Maraghi, the interpretation of the verse in question) 

The owners of the nicknames given in the question are unbelievers who were cursed by Allah.

The verse in question points out that it is not appropriate for believers to call one another such bad names.

It is possible to understand it from the phrase “O you who believe” at the beginning of the verse.

Similarly, the sentence “Ill-seeming is a name connoting wickedness, (to be used of one) after he has believed!” in the verse also indicates it.

However, it is not appropriate in Islam to call someone by a nickname in a way that breaks their heart because breaking someone’s heart is also a sin.

- The following emphasis of Badiuzzaman Said Nursi is also important:

“Q- Some Young Turks say: “Do not address Christians as unbelievers because they are People of the Book. Why should we not call unbelievers as unbelievers? 

A- Because we do not address a blind man as “O Blind!” Because it is regarded as persecution. We are ordered not to persecute: مَنْ اٰذٰى ذِمِّيًّا ilh....

Secondly: Unbeliever has two meanings:

The first and most recallable one is that it means atheist and denier of the Creator. We have no right to attribute it to People of the Book in this sense.

The second means the one who denies our Prophet and Islam. We have the right to attribute it to them in this sense. Even they will consent to it. However, it has become a word of insult and persecution due to the recallability of the first meaning by custom.” (Münazarat, pp. 33 - 34)

If a person does not ask forgiveness from and is not forgiven by the person whose rights he violated in the world, he will be called to account and the oppressed person will receive his rights.

However, if a person who has violated others’ rights regrets and repents sincerely, lives as a person with whom Allah is pleased and looks for the person whose rights he violated but cannot find him, Allah will grant things from His mercy and treasure and ask that slave to forgive him. When he sees those grants and treats of Allah, he will forgive the person who violated his rights. However, the person who repents must be sincere about his repentance.

for more information, please click on the link given below;

Will Allah forgive the violation of others’ rights?

A hadith regarding the issue is as follows:

“He who sleeps on a full stomach while his neighbor is hungry is not one of us.” (Hakim, Mustadrak, 4/183, h. no: 7307)

Responsibility is in question not only related to the neighbor in the apartment building but also the neighbor in the street.

According to what scholars state, the concept of neighbor was evaluated differently.

Regarding the scope of the word neighbor, Ali (r.a.) is of the opinion that those “whose voices are heard” are neighbors.

Aisha (r.a.) states that forty houses from all directions are neighbors and they have the rights of neighbors.

In addition, the term neighbor includes all neighbors, without any discrimination, Muslim-unbeliever, worshipper-sinner, friend-enemy, inhabitant-guest, good-bad, near-far. (Tecrid-i Sarih Tercümesi, 12/130)

When a Companion asked the Prophet (pbuh) what rights his neighbor had on him, the Prophet replied as follows:

“If he gets sick, visit him; if he dies, organize his funeral. If he asks for a loan from you, lend him money. If he gets in trouble, help him. If a misfortune hits him, console him. Don’t make the roof of your house higher than his so that you will not block his wind. If he notices what you cook, give him some of it.” (Y. Kandhlawi, Hayatus-Sahaba, 3/1068)

However, the expression “is not one of us” in the hadith does not indicate unbelief; it indicates that it is a deed contrary to the ethics of the Prophet regarding the issue.

If you forgave them for the violation of your rights, you do not have any rights anymore. You cannot invent rights that do not exist.

First of all, we should state that at the time when Islam emerged, social and economic life was based on slavery; if Islam had abolished it all of a sudden, society would have been in crisis and it would have been difficult for people to convert to Islam, and slaves would have been left unattended and would have been miserable. In the first stage, their situation was improved, and in the second stage, measures were taken to abolish slavery over time.

Therefore, the decrees on slavery are related to the periods when slavery existed.

As for your question:

The phrase “who is not suitable for you” in the hadith means the one that does not act according to your demands and does not obey you. In that case, since it is a sin to torture and force a slave, one can either free him or transfer him to someone else.

The hadith mentioned in the question is as follows:

“Feed those of your slaves who are suitable for you (who fulfil your orders) from what you eat and clothe them with what you clothe yourselves, but sell those who are not suitable for you (who do not fulfil your orders) and do not punish Allah’s creatures.” (1)

In the hadiths, beating or torturing slaves is forbidden, and it is stated that unfair treatment of slaves will lead people to Hell. (2)

By stating that they are our brothers and sisters, the hadith reminds us that some of the means that Allah has given to slave owners are entrusted to them temporarily, and they are ordered not to use those blessings against slaves, and that the master should feed his slave from what he eats and clothe him with what he wears. (3)

In addition, it is stated that if slaves fulfill the legitimate orders of their masters, they need to be treated in this way but that if they start to disobey the orders, they should be sold without being tortured and beaten. (4)

It is rendered haram to burden them with what they cannot bear, and it is stated that if such a burden is imposed on them, it is necessary to help them. (5)

Accordingly, in times of slavery, the slave, and at all times, the apprentice, the shepherd, the servant, etc... should be fed and clothed in the same way as their masters, managers, etc., be treated kindly, not be offered work that they cannot do, and their hearts should not be broken.

The servant who cooks the food in a house will definitely smell it; and it is considered one of the best deeds to make him eat the food he cooks, and not to exclude him by not inviting him to the table, which is the meaning expressed by those hadiths.

References:

1) Abu Dawud, Adab, 123, no: 5161.
2) Muslim, Ayman 35; Tirmidhi, Birr 30.
3) Bukhari, Iman 22, Adab 44; Muslim, Ayman 38,40: Tirmidhi, Birr 29.
4) Abu Dawud, Adab, 123, no: 5157.
5) Bukhari, Iman 22, Adab 44; Muslim, Ayman 38, 40.

Either forgiveness should be asked from the owner or the price of the benefit should be paid to the owner.

A person may have earned money and wealth through haram ways based on his wrong religion or irreligion when he was an unbeliever. They do not become haram when he becomes a Muslim.

If he has obtained the wealth of others illegitimately, he has to return them to their owners.

Question 1:
If I pay back 10 thousand liras and then the other party does not demand the difference in any way, maybe because he thinks it will be interest or maybe because he does not want it, etc., if I pay 10,000 liras and do not give the difference, will I be regarded to have violated his right? After all, the other party does not demand it. If the other party demands it, will I be regarded to have violated his right?

Answer 1:

Unless it is known that the other party has forgiven, it is an obligation to pay the inflation difference; the one who does not pay will be in debt.

The ijtihads of madhabs regarding the payment of the inflation difference are as follows:

Initially, Hanafis, especially Abu Hanifa (d. 150/767) and Abu Yusuf (d. 150/767), adopted the view that if the value of the money depreciates due to any intervening transaction, such as deferred sale and debt, no more than the amount due is payable, i.e. the same amount must be paid.

Accordingly, whatever was agreed upon in terms of the amount and type of money is to be paid.

However, Abu Yusuf later reversed his initial opinion and argued that in the case of a forward sale, the value on the day of the contract and in the case of a loan contract, the value on the day of the receipt of the money should be calculated and indexed to the dirham. In other words, according to this view, the value of the money at the time of the contract in the case of a deferred payment and the value of the money at the time of the loan transaction have to be calculated in dirhams, and the loss of value has to be added to the original amount that was borrowed and be paid to the creditor.

It is stated in the sources state that this is the mufta-bih (preferred) view.

Ghala, Kasad, Inqita

There must not be any stipulation or condition such as "in case of depreciation" at the beginning of the contract; however, if inflation occurs after the contract is concluded, it should be applied. Again, after the debt is paid, the difference of inflation that occurred earlier must not be demanded.

There are two different opinions among Malikis, the common (mashhur) one and the irregular (shaz) one. According to the mashhur view, if the money subject to the loan loses its value after the contract is made, the same amount must be repaid.

According to the shaz view of Rahuni (d.1230), if the depreciation that occurs after the contract is made is excessive, the value of the loaned money must be repaid.

Shafi'is hold the view that if the value of the money decreases after the loan or sale contract is made, the same amount must be paid.

Similarly, according to Hanbalis, including Ahmad b. Hanbal (d. 241/855), if something like money loses its value after it becomes the subject of a debt, the payment is made as the same amount because the similarity or closeness of the amount is greater than that of the value.

In addition, it is clearly stated that the fact that the loss of value is a lot or a little does not change the decree of payment in kind.

However, in Hanbali madhhab, there is also a shaz view that if a loan is given in kind and then loses its value, it must be paid in value. It is stated that this payment must be made by calculating the loss of value until the time of the payment of the debt.

On the other hand, it is also mentioned that the view that requires payment of the same amount in case of depreciation is true and that the majority of Hanbalis holds this view.

As it can be understood from all this information, the dominant view of the madhhabs in case of inflation difference in term relationships such as debt, sale, etc. is to pay the same amount, that is, not to charge the inflation difference.

However, in some of the opinions within madhhabs, the payment of the value was also taken into account and the inflation difference was considered.

Although that is the ijtihads of madhhabs, it is inevitable to apply the ijtihad of "getting the difference", which is the basis of the fatwa in Hanafi madhhab today. Otherwise, the creditor will suffer a loss, which is not legitimate according to the following general rule:

“Injury may not be met by injury.” (Majalla, article 19)

“Injury is removed.” (Majalla, article 20)

Question 2:

Is it permissible to accept the ijtihad of Abu Yusuf in some debts and the ijtihads of other fiqh scholars in other debts? In other words, is it permissible to pay inflation difference to one friend and not to pay inflation difference to another? Is it necessary to act in accordance with the same ijtihad in all debts?

Answer 2:

It is not permissible to apply different things in this matter.

Question 3: 
Is it permissible to negotiate about this inflation difference? In other words, if 10 thousand liras became 15 thousand liras with the inflation difference and If I say, for example, let it be 12, and if we then agree on 12,500, is it permissible??

Answer 3:

Bargaining is not permissible in this matter. The creditor can waive voluntarily (hiba).

Question 4:

Is it permissible to bargain on early payment discounts? I think it is not permissible, but I do not understand this: Suppose that someone owes me 1000 liras. The debtor says, "Let it be 800 liras," and if the creditor accepts this, it is permissible, but is it not permissible if he offers a second amount or if they an amount in between? Is it obligatory that that the price of the first bidder either be accepted or the first bidder increase or decrease the price? In other words, if one party offers an amount at an early payment discount and the other party offers another amount, is it not permissible because it will be regarded as bargaining? In other words, if the debtor says 800 and the creditor says 900, is it not permissible if they agree on 900 or if they agree on a common price of 850? Is it obligatory that the first bidder always increase or decrease?

Answer 4:

The creditor may waive all or part of the receivable. The debtor cannot oblige the creditor to waive his right.

References:

- Zaynuddin b. Ibrahim b. Muhammad al-Misri Ibn Nujaym, al-Bahrur-Raiq sharhu Kanzid-Daqaiq (Beirut: Sharikatu Alaiddin, 1283), 6/219.
- Sheykh Nizam et al., al-Fatawal-Hindiyya (Bulak: Daru Sadir, 1310), 3/106.
- Abu Bakr Shamsul-aimma Muhammad b. Abi Sahl Ahmad as-Sarakhsi, al-Mabsut (Beirut: Darul-Ma’rifa, 1989), 14/29-30.
- Shihabuddin (Shamsuddin) Muhammad b. Abdillah b. Ahmad al-Umari al-Ghazzi at-Timurtashi, Risalatu bazlil-majhud fi tahriri as’ilati taghayyurin-nuqud (Quds: Jamiatul-Quds, 2001), 59.
- Sirajuddin Umar b. Ibrahim b. Muhammad al-Misri Ibn Nujaym, an-Nahrul-faʾiq sharhu Kanzid-Daqaiq (Beirut: Darul-Kutubil-Ilmiyya, 2002), 3/540.
- Muhammad Amin b. Umar b. Abdilaziz al-Husayni ad-Dimashqi Ibn Abidin, Raddul-muhtar alad-Durril-muhtar (Beirut: Daru Alamil-Kutub, 2003), 7/55.
- Abul-Fazl Jalaluddin Abdurrahman b. Abi Bakr b. Muhammad al-Hudayri as-Suyuti, al-Hawi lil-fatawi (Beirut: Darul-Kutubil-Ilmiyya, 2000), 1/95-96.
- Mansur b. Yunus b. Salahiddin al-Buhuti, ar-Rawdul-murbiʿ sharhu Zadil-mustaqniʿ (printed at: Muassasatur-Risala Darul-muayyad, nd.), 362.
- Ahmad b. Abdullah b. Ahmad al-Bali, ar-Rawdun-nadi sharhu Kafil-mubtadi (Dimashq-Beirut: Darun-Nawadir, 2007), 1/444.
- Abu Muhammad Muwaffaquddin Ibn Qudama, al-Mughni (Riyad: Daru Alamil-Kutub, 1997), 6/442.
- Muwaffaquddin Ibn Qudama et al., ash-Sharhul-kabir (al-Muqniʿ wal-Insaf) (Imbaba: Daru Hijr, 1995), 12/336.
- Mustafa as-Suyuti ar-Ruhaybani, Matalibu ulin-nuha fi sharhi Ghayatil-muntaha (Dimashq: al-Maktabul-Islami, 1961), 3/243.
- Alaaddin al-Mardawi, al-Insaf fi ma’rifatir-rajih minal-khilaf (Cairo: Matbaatus-Sunnatil-Muhammadiyya, 1956), 5/126-127.
- Muhammad Amin b. Umar b. Abdilaziz al-Husayni ad-Dimashqi Ibn Abidin, Majmuʿatu rasaʾili Ibn Abidin (Dersaadet: y.y., 1325), 2/60.
- Abu Said Abdussalam b. Said b. Habib at-Tanuhi Sahnun, al-Mudawwanatul-kubra lil-Imam Malik b. Anas (Beirut: Darul-Kutubil-Ilmiyya, 1994), 3/50-51, 4/152-153.
- Shamsuddin Abu Abdillah Muhammad b. Ahmad b. Arafa ad-Dasuki, Hashiyatud-Dasuki ala’sh-Sharhil-kabir (Egypt: Ihyaul-Kutubil-Arabiyya, nd.), 3/45.
- Abu Abdillah Muhammad b. Ahmad b. Muhammad Ilish, Minahul-jalil ala Mukhtasaril-allama Halil (Beirut: DarulFikr, 1984), 4/531-532.
see Muhammet VARELCİ’s essay; Türkiye İlahiyat Araştırmaları Dergisi 1/2 (2017), 106-120; Ayşe Nur Destebaşı, “Enflasyon ve Faiz İlişkisi Üzerine İslamiyet Açısından Bir Değerlendirme”, Enderun Dergisi 2/1 (2018), 32-37.

All kinds of harms done to people are regarded as violation of others’ rights. Sins are evaluated in two categories. One is personal sins and the other is the sins that also harm the community along with harming oneself. Personal sins are between a slave and his Lord. However, there are some sins that are not personal and that harm the community – like going out without covering her head (for a woman) – ; they increase the responsibility of that person.

Allah promises that He will forgive all sins except shirk (polytheism) and violation of others’ rights. A person who causes others to commit sins is regarded to have committed sins in accordance with the rule "The one who causes something is like the one who does it."

Some hadiths of the Prophet (pbuh) about sins are as follows:

"There are three kinds of oppression. There is one oppression that Allah will not forgive.  There is one oppression that Allah will forgive. There is one oppression that Allah will definitely call a person to account for it: The oppression that Allah will not forgive is shirk. For, He states the following in the Quran: " false worship (shirk) is indeed the highest wrong-doing (oppression)." (Luqman, 31/13). The oppression that Allah will forgive is people’s oppression to their own souls. They are the mistakes they make related to the issues between them and their Lord. The oppression that Allah will definitely call a person to account for it is the wrongdoing between slaves. Allah will call them to account for them and punish them for their wrongdoings."

"Allah will say: 'O my slave! You did not worship me but you hoped from Me. I have forgiven what you did. O my slave! Even if you come to Me with sins that will fill the world, I will forgive you if you have not committed shirk.'"

"Every misfortune whether big or small that hits a slave is because of his sins. Besides, there are many sins that Allah forgives."

"No fatigue, nor disease, nor sorrow, nor sadness, nor hurt, nor distress befalls a Muslim, even if it were the prick he receives from a thorn, but that Allah expiates some of his sins for that."

"If people see an evil deed and do not change it, Allah will send them a general penalty soon."

"O Allah! Do not destroy us because of the sins committed by others! Avoid the following seven great destructive sins: To join others in worship along with Allah; to practice sorcery, to kill the life which Allah has forbidden except for just cause, to receive interest (riba), to eat up an orphan’s wealth; to escape from jihad, and to accuse chaste women of fornication."

"Call yourself to account before you are called to account. If you knew what would happen to you, you would laugh less and cry more. If a bad deed that you commit distresses you, you are a believer. O my Lord who turns hearts! Make my heart stable in your religion."

References:
Ibn Kathir, I, 508, 528: Bukhari, Libas, 24, Tibb, l, Sawm, 1-15, Ahkam, 9, Buyu', 2, 3; Muslim, Birr, 45 ff. Iman,143,144,145,153,154, Muqaddima, 5; Abu Dawud Buyu, 82; Tirmidhi, Tafsir, 44; Daawat, 90, 99; Ibn Majah, Ahkam, 2; Malik, Muwatta, Hudud, 2; Ahmad b. Hanbal, II, 164, 248; V, 154, 190, 194).

Committing adultery makes a person a sinner and violator of personal rights. Therefore, if a married person commits adultery, he/she and violates the rights of his/her spouse and commits a sin.

A person who commits adultery does not have to tell his/her spouse about it.

A person who repents sincerely, improves himself/herself and attains Allah's consent again can hope Allah's help regarding the issue.

If there are economic contracts between two countries and if it has been signed that it is forbidden to imitate goods, it is not permissible to imitate goods; otherwise, the violation of others’ rights is in question.   

If this state is known, it is not permissible to buy, sell and carry those imitation goods.

The decree mentioned in the question was taken from hadiths.

According to a narration from Abu Hurayra, the Prophet (pbuh) said,

“Whoever has oppressed another person concerning his reputation or anything else, he should beg him to forgive him before the Day of Resurrection when there will be no money (to compensate for wrong deeds), but if he has good deeds, those good deeds will be taken from him according to his oppression which he has done, and if he has no good deeds, the sins of the oppressed person will be loaded on him.” (Bukhari, Mazalim 10, Riqaq 48)

It is necessary for a Muslim to keep away from all kinds of oppression and injustice. A person who has oppressed others knowingly or unknowingly should ask forgiveness from the people he has oppressed. The reckoning on the Day of Judgment will be in the form of taking the thawabs and loading the sins onto the oppressor. This will take place like on the Day of Judgment as a necessity of divine justice.

As a matter of fact, the Prophet (pbuh) describes a person who comes to the presence of Allah with the rights of others as bankrupt and states the following:

"The bankrupt is a person who comes to the presence of Allah on the Day of Resurrection with the thawabs of his deeds of worship. He did many good deeds and worshipped in the world but he also oppressed others, beat some people, broke the hearts of some people, harassed others with his hand and tongue, etc.  Those people who were wronged by him will gather around him and demand their rights. They will sue him by saying, 'O Lord! He did this and that to me in the world. Take my right from him.' Allah will distribute the thawabs of his charities and good deeds but they will fall short to clear the account. Finally, the sins of those people will be loaded onto him and he will be sent to Hell. That person is a bankrupt." (Muslim, Birr, 60; Tirmidhi, Qiyama, 2)

A Muslim is a person who has surrendered to Allah. One of the names of Allah is al-Haqq. Haqq also means to ensure the truth, honesty and justice, in other words, to place everything in their proper place and to do everything properly. The opposite of it is groundlessness and oppression. A person who surrenders to God turns toward honesty and justice as He shows; he stands against the wrong and oppression. Therefore, a Muslim can be defined as "a person who does not harm other Muslims with his hand and tongue" (Bukhari, Iman, 4,5) as the Prophet (pbuh) says, that is, a person who does not wrong anyone in any way.

Oppression can be related to all fields and stages of human life. This field may be material or spiritual. Supreme feelings such as honor, self-esteem, dignity and freedom constitute the basis of life. Violation of them is considered as one of the biggest of oppressions.

On the other hand, issues like property, life, right to live, earning income and freedom of enterprise are the basic elements of material life; injustice related to them is regarded as a more common and known form of oppression.

Those who oppress others related to spiritual or material life have an opportunity before the Day of Judgment. That is, they should ask forgiveness from those whom they have oppressed and then repent to Allah.

This forgiveness is possible through paying the debt if he has violated financial rights of others, serving the penalty in the world, asking forgiveness from those whose rights he has violated and finally repenting to Allah. For, the Day of Judgement is a day of reckoning when there will be no gold and silver. On that day, everybody will be rewarded and punished for their good and bad deeds.

The reckoning there will be balanced by taking the thawabs or loading the sins. In other words, if a cruel or sinful person has good deeds, his good deeds will be given to the people whom he oppressed and whose rights he violated. If those thawabs are not enough to balance his unjust deeds, their sins will be loaded onto him; thus, everybody will get even. This is the requirement of divine justice.

Accordingly:

- It is necessary to keep away from all kinds of cruelty and injustice whether material or spiritual.

- Violation of a person’s honor, self-esteem and dignity is regarded as oppression just like violation of his wealth, property and life.

- Anyone who has committed oppression and injustice, knowingly or unknowingly, must ask forgiveness from those whom he has oppressed and wronged.

- There will be a reckoning on the Day of Judgement; everybody who has a right will be given his right fully.  

- Oppression and injustice harm good deeds and eliminate their thawabs.

If the owner of the program does not allow using the program freely, it is not permissible to use it without paying for the license. 

Your leaving the job will not prevent this unjust use; they will employ somebody else and do the same thing.

What you can do is to give them advice if possible, and to disapprove it with your heart if not possible.

It is necessary for you to leave that job when you find a legitimate and appropriate job.

The Muslims who live in a non-Muslim country have to obey the laws and rules of that country. If they do not like those laws and rules, they can leave the country.

If a person does not forgive you related to the violation of his rights, there is not much to do. It is necessary to repent and to try not to violate the rights of anybody again.   

Since there will be reckoning related to violation of personal rights in the hereafter, some of your thawabs will be given to the person whose rights you violated and you will be even. If you do not have enough thawabs, the sins of that person will be loaded on you.   

You should not have a thought like the following one: "A person who violates the rights of others goes to Hell directly."

for more information, please click on the link given below;

Will Allah forgive a person about the rights of others?

Whether it is a promise of marriage or a serious commitment, the covenant given is a responsibility in Islam. This is called fulfilling one’s covenant, and it is clearly commanded in the Qur’an. (See: al-Baqarah 2:177; al-Muʾminūn 23:8)

The Prophet (peace and blessings be upon him) also regarded fulfilling one’s covenant as a requirement of faith and counted breaking one’s word among the signs of hypocrisy. (See: Bukhārī, Īmān 24; Muslim, Īmān 106)

For this reason, it is essential for a person who gives a promise to keep it. If he has failed to keep it several times, he should make amends and try to fulfill his promise, and win the heart of the person to whom he gave his word. This is the best way of compensation.

Breaking a promise without a valid reason

Breaking one’s promise without a valid reason entails moral responsibility and the violation of others’ rights. Especially if a promise of marriage has been given, prolonged, and then abandoned without reason, emotional harm may occur, which further increases the violation of rights.

In this case, one must repent and also seek forgiveness from the other party.

As for the matter of curse (supplication against someone), the basic hadith on this issue is as follows:

“Beware of the supplication of the oppressed, for there is no barrier between it and Allah.” (See: Bukhārī, Maẓālim 10; Muslim, Īmān 29)

This shows that the supplication of the oppressed is very valuable in the sight of Allah, and the supplication of the one who has been wronged is not rejected.

Therefore, we should strive to avoid receiving the supplication of the oppressed and protect ourselves from their curse.

Repeating the same mistake

Repeating the same mistake, that is, breaking one’s promise again and again, damages trust and increases moral responsibility and the burden of violating others’ rights, making it more severe.

What happens if one is not forgiven?

If the other party does not forgive, then the person should repent to Allah for the mistake, feel remorse, and, if possible, try to make amends. If there is a violation of rights, seeking forgiveness is essential; unless forgiveness is obtained, the responsibility continues.

As stated at the beginning, the most correct thing for a person who does not keep his promise is to try to make up for his mistake and win the heart of the person to whom he gave the promise.

However, if this is not possible and the person to whom the promise was given does not forgive, and even makes supplication against him, then the following recommendations can be made:

1) Giving charity on their behalf

Giving charity on their behalf for the sake of Allah may be a means for the softening of the heart.

2) Praying for them

Praying for them, for both their worldly life and the Hereafter, is an important act that reduces the concern of violating others’ rights.

3) Dedicating the reward of good deeds

Dedicating the reward of one’s acts of worship to them (gifting the reward) is a practice considered permissible by Islamic scholars.

4) Acknowledging the wrongdoing and acting kindly

One should accept the wrongdoing without becoming angry, do the good he can, and hope that Allah will soften their heart.

5) Living with hope and righteous deeds

Living with hope and righteous deeds in accordance with the pleasure of Allah and His Messenger is the most correct path both in seeking Allah’s mercy and hoping for the forgiveness of the other person.

In summary:

Breaking a promise without a valid reason is a moral sin and constitutes a violation of others’ rights.

The supplication of the oppressed is established in hadith, is very serious, and must be avoided.

If repeated, the responsibility and burden increase.

Seeking forgiveness and repentance is the most correct way out.