On the authority of Abu Dharr al-Ghif aari, may Allah be pleased with him, from the Prophet (blessings of Allah and peace be upon him), from among the sayings he relates from his Lord (may He be glorified) that He said,
“O My servants, I have forbidden wrongdoing for Myself and I have made it forbidden for you. Therefore, do not wrong one another.
O My servants, all of you are lost except for those whom I have guided. Therefore, seek guidance from Me and I will guide you.
O My servants, all of you are hungry except for those whom I have fed. Therefore, seek food from Me and I will feed you.
O My servants, all of you are naked except for those whom I have clothed. Therefore, seek clothing from Me and I will clothe you.
O My servants, you sin by night and by day, and I forgive all sins. Therefore, seek forgiveness from Me and I will forgive you.
O My servants, you will not be able to harm Me so as to bring any harm to Me, and you will not be able to benefit Me so as to bring any benefit to Me.
O My servants, if the first and last of you and the human and jinn of you were as pious as the most pious heart of anyone among you, it would not add anything to My dominion.
O My servants, if the first and last of you and the human and jinn of you were as wicked as the most wicked heart of anyone among you, it would not decrease anything from My dominion.
O My servants, if the first and last of you and the human and jinn of you were to gather together on [the same sector] of land and all asked of Me and if I were to give everyone of them what he asked, that would not decrease what I have any more than a needle decreases what is in the ocean when it is put into it. O My servants, it is but your deeds that I reckon for you. Then I recompense you for them. The one who finds good is to give praises to Allah. The one who finds other than this should not blame anyone but himself.” (Recorded by Muslim.)
- “O My servants”
- “I have forbidden wrongdoing ( dhulm) for Myself’
- “and I have made it ‘ forbidden for you”
- “O My servants, all of you are lost except for those whom I have guided.”
- “Therefore, seek guidance from Me and I will guide you.”
- “O My servants, all of you are hungry except for those..
- “O My servants, all of you are naked except for those ..
- “O My servants, you sin by night and by day, and I forgive ..
- “O My servants, you will not be able to harm Me..
- “O My servants, if the first and last of you and the human ..
- “O My servants, if the first and last of you.. ask of Me …
- “O My servants, it is but your deeds that I reckon for you..
- “The one who finds good should give praises to Allah.”
- “The one who finds other than that should not blame anyone but himself.”
- Other Points Related to This Hadith
General Comments About This Hadith: Al-Sindi stated that this is one of the most important hadith; it is a must to memorize it and ponder over its meanings as it has uncountable important points to it. Sultaan points out that it prohibits all forms of injustice and oppression- thus leading to justice, which is one of the main goals of the shareeah. Furthermore, he states, it encourages one to pray to Allah for guidance and one’s worldly needs, for supplication is one of the greatest forms of worship. The hadith also discusses some of the attributes of Allah, such as His being free of any need of this creation. Whenever Abu Idrees al-Khaulaani narrated this hadith, he would fall down on his knees out of respect and awe for what this hadith contains.
1. “O My servants”
Allah begins His statement by calling to human beings with the term, “My servants”. This is significant for a number ofreasons. First, from the point of view of the human, it highlights the relationship between the ones being addressed and the speaker. Allah is their Lord and Master. They are His servants and slaves. Reminding the listeners of this fact at the beginning should make them very attentive to what is about to be said. It is not coming from just anyone but it is coming from their Master and Lord.
Second, it also demonstrates the relationship between Allah and humans. He is the Master and Lord of the Creation. He is not in need of them. They cannot benefit Him at all. They are simply His slaves that He created that if He willed, He could make them all believers or all disbelievers. Indeed, if He willed, He could do away with all of them. This aspect is directly related to the message that is given in this hadith. Furthermore, as Taataay points out, this address is general for all of mankind. It is not specific to any time or place. All of mankind are Allah’s servants. The following prohibition of dhulm is not something that is specific to the Nation of the Prophet Muhammad (peace be upon him). Indeed, it was something that was taught to all of mankind and passed on in all of the genuine religions.
2. “I have forbidden wrongdoing ( dhulm) for Myself’
The Meaning of the Word Dhulm: Lane’s Lexicon defines dhulm thusly, [ dhalama] when intransitive usually means he did wrong; or acted wrongfully, unjustly, injuriously, or tyrannically: and when trans., he wronged; or treated, or used, wrongfully, unjustly, injuriously, or tyrannically [al-dhulm] signifies the putting a thing in a place not its own; putting it in a wrong place; misplacing it; … and it is by exceeding or falling short, or by deviating from the proper time and place: or the acting in whatsoever way one pleases in the disposal of the property of another: and the transgressing the proper limit; … or, according to some, it primarily (as meaning the making to suffer loss, or detriment)
Allah Does not CommitDhulm: In numerous places in the Quran, Allah has denied that He has ever or would ever commit any wrongdoing or injustice toward anyone. For example, Allah has said, “And your Lord treats no one with injustice” (al-Kahf 49). Allah also says, “Surely, Allah wrongs not [even to the extent] of the weight of an atom” (alNisaa 40). Another verse states, “Allah wills no injustice to the world” (ali-Imraan 1 08)
Hence, it is clear _ that Allah never has and never will commit any form of wrong. But the scholars differ as to how this phrase, “I have forbidden oppression for Myself,” should be interpreted. This difference is a reflection of a greater difference related to issues of belief and textual interpretation. Here, two approaches or understandings of this phrase shall be given.
One Approach to Understanding This Phrase: The first approach is to say that dhulm is something that was theoretically possible for Allah but that He has himself forbidden it for Himself and has removed its possibility. But if everything in this creation actually belongs to Allah and there is no authority greater than Him that He could wrong, what kind of dhulm could Allah have possibly committed? The answer to this question may be found in the verse, “And he who works deeds of righteousness, while he is a believer, then he will have no fear of injustice, nor of any curtailment [of his reward]” (Taha 112).
lbn Taimiya pointed out that the earliest scholars of Quranic commentary noted that the meaning of this verse is that a person does not have to fear that he may be punished for the sin of another, nor does he have to fear that he may not get the full reward for a deed he committed. This, ibn Taimiya, argues is not something that is inconceivable or a priori not permissible for God. Indeed, God could have allowed for Himself that ability but He has decreed for Himself, in truth and justice and as a mercy for His servants, that He would never perform such an act.
Allah has denied that He would ever commit dhulm in this hadith and He has specifically denied that He would ever commit that specific form of dhulm. Allah has also said in the Quran, “Or is he not informed of what is in the pages [scripture] of Moses and of Abraham who fulfilled all that [Allah ordered him]: That no soul shall bear the burden of another and that man can have nothing but what he strives for and that his deeds will be seen. Then he will be recompensed with a full and best recompense” (al-Najm 36-41).
The matter is not simply a denial of dhulm. It is also and more importantly, according to ibn Taimiya, an affirmation of its opposite, justice, on the part of Allah. Even when Allah punishes a people, it is solely based on what is just, according to their deeds. When He rewards a people, however, it is a grace and mercy from Allah. Hence, as ibn Uthaimeen points out, all of Allah’s acts are either acts of justice or grace. There is no third category of
dhulm.
Such has been stated by the Prophet (peace be upon him) who said, “If Allah were to punish the inhabitants of His heavens and the inhabitants of His earth, He would punish them and He would not be doing injustice to them. If He were to show mercy to them, His mercy would be better than [what they deserve from] their deeds.” Indeed, Allah multiplies the reward for every good deed out of His grace and reckons every evil deed as one deed, without multiplication, out of His justice.
Then ibn Taimiya argues that if dhulm were not possible for Allah, as some people argue, then this statement of Allah’s would not be a complementary one nor would it make much sense. If a person avoids a blameworthy act, such avoidance is only praiseworthy if he had the ability to do the act in the first place. For example, one does not praise a blind person because he does not look at what is forbidden. Similarly, Allah is to be praised for His justice because He has determined that for Himself while he could have decreed otherwise. Additionally, it does not make any sense for Allah to say, “I have forbidden for Myself,” concerning a matter that He is not able to do. Again, a blind person would not be making any sense ifhe were to say, “I have forbidden for myself the looking at forbidden sights.”
Ibn Taimiya continues by noting that dhulm includes placing something in a place it does not belong. It is known that Allah acts justly and He does not put anything in any place where it does not belong. But this is not because He could not have done so. This is because He has willed not to do so and, in fact, it is because He dislikes such acts. Therefore, He has forbidden such acts upon Himself.
Ibn Taimiya summarizes his interpretation of this phrase by saying, This makes clear the middle approach. In other words: The dhulm that Allah has forbidden for Himself includes things like not rewarding the doer of good for his good deeds, punishing an innocent person for sins he did not commit, punishing a person for sins that another committed, not judging justly among mankind and so forth. These are the types of actions that the Lord is free of due to His equity and justice, although He has the ability to do them. Therefore, He is deserving of praise and glorification because He avoided those acts of dhulm although He had the ability to do them. In the same way that Allah is free of any blameworthy or shortcoming attributes, He is also free and exalted above any blameworthy or shortcoming actions.
The conclusion is that Allah, in His Mercy and by His Wisdom, has decreed for Himself that He will commit no injustice. It is not the case that “by His nature” it was impossible for Him to have committed injustice. He definitely has the ability to commit many forms of injustice but He, no one else, has determined that He would not commit them. Allah alone has determined for Himself to act in this manner. Understanding this fact should increase the believers’ love for Allah. It should also increase their glorification and praise of Him. This approach toward this phrase of the hadith— that Allah could commit dhulm but that He has forbidden it for Himself–is the approach of ibn Taimiya, ibn Rajab, Sultaan, al-Sabbaagh and ibn Uthaimeen.
A Second Approach: Other scholars take a very different approach to this phrase, “I have forbidden dhulm … ” According to them, Allah is exalted and purified from committing any type of dhulm by His essence. In other words, dhulm is an a priori impossibility on Allah’s part. They come to this conclusion by saying that dhulm is to violate another person’s right without due right or to go beyond the limits. This in their view is the only proper meaning for the word dhulm. They say that both cases are impossible with respect to Allah because Allah is the Owner and King of all creation and no one has any rights upon Him.
Al-Haitami argues that, in this hadith, the purpose is not to demonstrate one of Allah’s attributes for which He must be praised. Hence, the argument that He must be able to commit dhulm as otherwise this would not be a praiseworthy statement is irrelevant. He argues that the point of this statement is to emphasize the prohibition of dhulm. If it is “forbidden” for Allah, then it must be even more so “forbidden” for His servants. This is a common form of exaggerating or stressing a statement in Arabic that no one, says al-Haitami, can refute. It is the same rhetorical style that Allah uses in the verse that was addressed to the Prophet (peace be upon him),
“And indeed it has been revealed to you [O Muhammad], as it was to those before you, if you join others in worship Allah, [then] surely all your deeds will be in vain, and you will certainly be among the losers” (al-Zumar 65). This verse does not imply that the Prophet (peace be upon him) may conceivably commit shirk. Instead, it is meant to emphasize the prohibition of shirk and how even if the Prophet (peace be upon him) were to commit it, all of his deeds would then be in vain. According to al-Haitami, this is the view of the majority of the scholars. It is the view of al-Nawawi, al-Ubayy, al-Azhari, al-Bugha and Mistu, Taataay and al-Baitaar.
Conclusion Regarding the Meaning of This Phrase: The view of ibn Taimiya and others discussed above seems to be the stronger approach. It is more consistent with the literal meaning of this hadith and is consistent with the general meaning of dhulm. It is also consistent with the explanation of some verses of the Quran, as noted above. The other view
represents a form of reinterpretation (taweel) that is not necessary or needed, while taweel is only to be resorted to in cases of need. The understanding of the first approach gives more meaning to this hadith. The result is that one praises and thanks Allah for His decree that He will not commit any form of dhulm. This should make Allah even more beloved in the hearts of His servants. Allah knows best.
Another Related Point: Some commentators point out that what this portion of the hadith implies is that one cannot pray to Allah for help in committing any form of wrongdoing or oppression. For example, when in an dispute with another, one can only pray to Allah to bring about what is true and correct, and not dhulm. This is because Allah has forbidden dhulm for Himself. He would not wrong any of His servants. Therefore, how could He be expected to help one person wrong another?
3. “and I have made it ‘ forbidden for you”
lbn Taimiya states that this statement covers all of the religion. Everything that Allah has forbidden is, in one way or another, a type of dhulm, while everything that He has ordered is a form of adl or justice. In fact, Allah has said, “Indeed, We have sent Our messengers with clear proofs, and revealed with them the Scripture and the Balance Justice) that mankind may establish justice. And We brought forth iron wherein is mighty power as well as many benefits for mankind, that Allah may test those who will help Him and His messengers, while unseen. Verily, Allah is All-Strong, All-Mighty” (al-Hadeed 25).
So the messengers were sent, books revealed and the balance made so that mankind may establish and live by justice. Furthermore, iron has been created so that it may be used for the sake of truth and justice. The book guides to justice and the sword and iron assists it. The Companions understood well that the establishment of justice was one of the key goals of the religion of Islam. When asked by the Emperor of Persia what brought the Muslims to their lands, two different Companions answered in similar terms: “Allah has sent us to take whoever wishes from the servitude of mankind to the servitude of Allah, and from the tightness of this world to its expanse, and from the injustice of the ways of life [in this world] to the justice of Islam.
The point is that mankind must establish justice. However, justice is only established by following what Allah has revealed. The polytheists established some of their own practices and forbid many things without any authority from Allah. Allah revealed to the Prophet (peace be upon him) to tell them that such are not the just matters that Allah has ordered him to do. Instead, Allah says, “Say: My Lord has commanded me justice and that you should face Him alone in every place of worship, and invoke Him alone, making your faith sincere for Him” (al-Araaf 29). The greatest justice is tauheed and the greatest injustice is shirk (associating partners with Allah). The Prophet (peace be upon him) was once asked what is the greatest sin. He answered, “It is that you associate a partner with Allah while He created you.” (Recorded by al-Bukhari and Muslim.)
Allah is the only One with attributes that make Him worthy of worship. Allah also created every human and bestowed upon each numerous bounties. For humans to then turn to others and worship others alongside Allah is the greatest form of injustice. Allah bestows on them bounties and then they worship and thank others. This is like a person doing a favor for someone and then that person goes and thanks a third person for the favor. Such is not proper or just behavior by any means. The true source of justice and truth is to be found in what Allah has revealed. The greatest source of evil and injustice is the ignoring of what Allah has revealed. Allah describes those who do not abide by what He has revealed as the wrongdoers and oppressors. Allah says, “Whoever does not rule by what Allah has revealed, such are the wrongdoers” (al-Maaidah 45).
Allah knows what is truth and justice. In His mercy, He has revealed the Books and sent Messengers to establish that true justice. However, ignorant humans actually turn their back on Allah’s revelations in the name of justice. They believe that they can establish justice through their own man-made laws and systems. Democratic movements, liberal slogans, secularist philosophies, women’s liberation movements and so forth are all, they claim, meant to bring about justice. But they can never bring about justice. They can never bring about justice because their very foundation is an extreme case of injustice or dhulm. Their very foundation is to ignore Allah as the source of guidance and to replace Him by man himself. This is putting man in the place of God and there can be no greater injustice than that. This is the reality although they may not realize it or they may claim to be calling to what is just and good.
3.1 The Types of Dhulm
In this hadith, Allah has forbidden dhulm in a general sense, including all of its various forms. There are three major different forms of dhulm. They are the following:
(1) The dhulm that the person commits to himself by acts of disobedience to Allah: This type of dhulm comprises many acts but the most heinous of them, as mentioned above, is to ascribe partners to Allah. Allah has said in the Quran, quoting and, therefore, approving of what Luqman said, “Verily, joining others in worship [with Allah] is a great form of dhulm indeed” (Luqmaan 13).
Commenting on this verse, al-Maidaani wrote, Truly associating partners with Allah is great wrongdoing (dhulm). This is because it is Allah’s right upon His servants that they believe in Him, worship Him alone and not ascribe as partner anyone in His worship. Furthermore, they must obey Him by abiding by what He has ordered and abstaining from what He has prohibited. Whoever worships someone other than Allah, in a manner that Allah is to be worshipped, is placing his worship in an improper place. He is taking a creation of Allah’s creation and making him equal to Allah, even if just in a specific matter or attribute. All of that is great dhulm . .. Scientifically speaking, this is dhulm because no one other than Allah is deserving of being worshipped other than Him or alongside Him. Morally speaking it is also dhulm. This is because Allah alone is the Creator, the Sustainer, the One who bestows life, will, intelligence and all other great blessings. He is the giver of Life and the One who brings about death. He brings about all good things. Morally speaking, it is obligatory upon a human who has received all of these blessings and good things from his one Lord that he thank Him alone for those bounties, believe in Him alone as creating Lord, submit to Him alone, worship Him alone and not join anyone as a partner to Him in his worship.
In addition to this, any kind of sinful behavior is a type of dhulm against oneself. The sinner is harming himself and not behaving properly toward his own soul when he commits a sin. This is why Allah describes going beyond the limits He has set as a kind of dhulm. Allah says, “And whosoever transgresses the set limits of Allah, then indeed he has wronged himself‘ (al-Talaaq 1).
(2) The dhulm that a person commits toward others: Any kind of harm that a person does to another is a form of dhulm and is forbidden. A Muslim may not harm another’s honor, wealth or life. The Prophet (peace be upon him) made that clear when he said, “All of a Muslim is inviolable to every other Muslim, with respect to his blood, wealth and honor.” (Recorded by Muslim.) If a person strikes, abuses, curses, cheats, backbites or harms another person or if he helps another wrongly against someone, falsely accuses someone, lies about someone, and so forth, then he is committing dhulm. In fact, if a person prevents another from getting his due rights, he has committed dhulm. Dhulm is also inclusive of the misuse of power by people in positions of authority.
(3) A third type of dhulm is that committed toward the other creatures Allah has created or toward creation in general. For example, if a person kills an animal just for sport or play, he has committed dhulm. If a person mutilates an animal, he has committed dhulm and is deserving of being cursed. AlBukhari records from ibn Umar that the Messenger of Allah (peace be upon him) cursed the person who mutilated animals.
A Second Way of Categorizing Dhulm: Another important way of categorizing dhulm is into the following three divisions, as done by al-Hakeemi:
(1) The dhulm that is not forgiven by Allah (unless one repents), which is shirk described above. Allah has said about such shirk, “Verily, Allah forgives not that partners should be set up with Him, but He forgives whatever is less than that for whom He wills. And whoever associates
partners with Allah has indeed invented a tremendous sin” (al-Nisaa 48).
(2) Dhulm that will not be overlooked until it is reconciled in either this life or the next, and that is the wrongdoing toward other humans. This kind of wrongdoing cannot be left without it being resolve either by forgiveness from the wronged person or punishment in this life or the Hereafter. Allah has said,
“And your Lord is not at all unjust to [His] slaves” (Fussilat 46). If someone does wrong to another person, it cannot be left unresolved, not forgiven or unpunished. Indeed, the Prophet (peace be upon him) stated, “Whoever has wronged another concerning his reputation or anything else 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 [rom him according to the wrong he has done. And if he has no good deeds, the sins of the oppressed person will be loaded on him.” (Recorded by al-Bukhari.) In another hadith, also from Sahih al-Bukhari, the Prophet (peace be upon him) said, “When the believers pass safely over (the bridge across) Hell, they will be stopped at an arched bridge in between Hell and Paradise where they will retaliate upon each other for the injustices done among them in the world. When they are then purified of all their sins, they will be admitted into Paradise.“
(3) Dhulm that Allah may either overlook or punish one for. These are the sins, other than associating partners with Allah, which a person commits and which only affect himself. These three categories of dhulm are explicitly mentioned in the following hadith of the Prophet (peace be upon him), “There are three types of dhulm: a type of dhulm that Allah does not leave, a type of dhulm that can be forgiven and a type of dhulm that is not forgiven. The dhulm that is not forgiven is shirk that Allah does not forgive. The dhulm that is forgiven is what is between a person and his Lord. And the dhulm that is not left is the dhulm between the servants [humans]. Allah gives them retribution from one another.’
3.2 The Importance of Avoiding Dhulm and Being Adl (Just, Righteous)
This qudsi hadith is just one of many texts that demonstrate the importance of avoiding any form of dhulm and, hence, being characterized by its opposite of adl or justice. Allah also says in the Quran, “Verily, the people who commit dhulm will never be successful” (al-Anaam 21). Dhulm is something that is hated by Allah. Another verse states, “Verily, the people who commit dhulm will never be successful” (al-Anaam 21). Dhulm is something that is hated by Allah. Another verse states, “Consider not that Allah is unaware of that which those who commit dhulm do, but He gives them respite up to a Day when the eyes will stare in horror” (Ibraaheem 42).
One of the reasons that a people are destroyed by Allah is the dhulm that they commit. Allah has said, “And these towns [of Ad and Thamud] We destroyed when they did wrong (dhalamoo)” (al-Kahf 59). There are also numerous hadith of the Prophet (peace be upon him) that condemn and censure dhulm. The Messenger of Allah (peace be upon him) said, “Beware of dhulm, for dhulm is darkness on the Day of Resurrection.” (Recorded by Muslim) Another hadith states, “Allah gives respite to one who commits dhulm but when He seizes him, He never releases him.” Then the Prophet (peace be upon him) recited the verse, “Such is the seizing of your Lord when He seizes the [population of] towns. Verily, His seizing is painful and severe” (Hud 102). (Recorded by al-Bukhari.)
The one who commits dhulm must be especially fearful when he realizes that the supplication of the one he is wronging will be responded to by Allah, even if that wronged person were an unbeliever. The Prophet Muhammad (peace be upon him) said, “Protect yourself from the supplication of the one who is wronged, even if he be a disbeliever, for there is no barrier for it [between it and Allah].” On the other hand, Allah praises the opposite of dhulm, which is the characteristic of justice and integrity. Allah has ordered this characteristic in the verse, “Verily, Allah enjoins adl (justice)” (al-Nahl 90).
There are numerous hadith that also stress the importance of adl In a hadith in Sahih al-Bukhari and Sahih Muslim, the Prophet (peace be upon him) stated that a just ruler will be shaded by Allah’s shade on a day during which there will be no shade but His. The Prophet (peace be upon him) also stated that among the things that will save a person is that he is just while angry or pleased. The Messenger of Allah (peace be upon him) also said, “The just will be with Allah on pulpits of light on the right-hand of the Merciful- and both of His hands are right. Those are the ones who are just in their rulings, with their families and whatever they are in charge of.” (Recorded by Muslim)
One of the characteristics that must distinguish the true believers from all others is their justice even with respect to people they hate. Their hatred for a people does not allow them to swerve from justice in any way. Allah has stated in the Quran, “O believers! Stand firmly for Allah as just witnesses; and let not enmity and hatred of others make you swerve from justice. Be just: that is nearer to piety; and fear Allah. Verily, Allah is well-acquainted with what you do” (alMaaidah 8).
3.3 How to Keep Oneself from Committing Dhulm
In the Quran, Allah has described mankind as apt to committing a great deal of dhulm to itself and others. For example, Allah has said, “If you count the blessings of Allah, never will you be able to count them. Verily, man is indeed an extreme wrongdoer, an extreme ingrate” (Ibraaheem 34). This gives the impression that it is easy for man, given his nature, to commit dhulm and he is prone to committing dhulm often. When a Muslim realizes this fact and he also realizes how dangerous dhulm is to his religion and well-being, he will seek the means that will help him avoid dhulm as much as possible.
Sultaan mentions the following means that may help a person in preventing himself from committing.
First, the person must develop taqwa within himself. Taqwa will help the person remain away from dhulm as dhulm is an act that is very displeasing to Allah and He has forbidden it.
Second, the person should try to develop humility within himself. Sultaan mentions this point because he says that humility is the opposite of pride and arrogance, which are two of the factors that lead many people to commit dhulm.
Third, the person should try to free himself from any feeling of hasad (envy) because hasad is also a major cause behind much dhulm.
Fourth, the person should read about the great reward for being just and righteous (the opposite of dhulm) and how pleasing that is to Allah. In other words, he should read those verses and hadith, some of which were mentioned above, that will incite him to take on those praiseworthy characteristics.
Fifth, he should turn to Allah and pray for guidance and help in purifying his soul of this great evil.
Sixth, the person should think about and take seriously the evil results of committing dhulm. He should realize that no real success or prosperity will ever come to those who are dhaalimeen (wrongdoers). He should reflect upon Allah’s words, “Certainly, the wrongdoers will not be successful” (al-Anaam 135). He should reflect upon the fact that committing dhulm may keep one from getting guided by Allah. In his prayers, while reciting surah al-Faatiha, he may ask Allah to guide him to the straight path but he may not be so guided because of his acts of dhulm which are a barrier to his complete guidance.
Allah says, “Allah does not guide the wrongdoing folk (al-dhaalimeen)” (al-Tauba 19). He should also consider the punishment for the wrongdoers as was mentioned in verses and hadith quoted earlier. He should recall that the punishment for the wrongdoers is not just in the next life but, one way or another, they will receive some punishment in this life. Allah says, “And verily, for those who do wrong , there is another punishment (that is, the torment in this world and in their graves) before this, but most of them know not” (al-Toor 47). In the Hereafter, he will have no friend or supporter to help him, as Allah states in ali-Imraan 192 and Ghaafir 18.
3.4 A Muslim’s Attitude Toward Dhulm
First, the believer should dislike the wrongdoer for the dhulm he is committing. He should dislike him because Allah dislikes him. Allah says, “He [Allah] does not like the wrongdoers” (al-Shoora 40).
Second, the Muslim must oppose the wrongdoer. The Messenger of Allah (peace be upon him) said, “If the people see a wrongdoer and they do not take him by his hand [to stop him], then soon Allah may inflict them all with a punishment from Him.” (Tirmidhi and Abu Dawood)
Third, it is an obligation upon the Muslim to help both his brother the
wrongdoer and his brother the wronged. The Prophet (peace be upon him) said, “Help your brother whether he be the wrongdoer or the one who is wronged.” The Companions responded to the Prophet (peace be upon him) by saying that they knew how to help the wronged person but, given Islam’s opposition to dhulm, they asked him how they are supposed to help the wrongdoer. The Messenger of Allah (peace be upon him) replied, “Prevent him from commiting dhulm, and that is helping him [in the true sense].” (Recorded by al-Bukhari.)
Fourth, when a person himself is being wronged, he has the right to redress the wrong by going through the proper judicial procedures. If he is being attacked or someone is trying to steal his wealth or kill him, he has the right to defend himself. If while trying to defend himself, he ends up being killed, he will be rewarded as a martyr. The Messenger of Allah (peace be upon him) said, “Whoever is killed defending his wealth is a martyr. Whoever is killed defending his religion is a martyr. Whoever is killed defending his life is a martyr. Whoever is killed defending his family is a martyr.” (Ahmed and Tirmidhi)
“Therefore, do not wrong one another”:According to al-Sabbaagh, this portion of the hadith is meant to emphasize what precedes it. The first part prohibits dhulm in general while this portion orders humans not to commit dhulm toward one another. This is because, he says, it is man’s nature to be apt to wrong others if there is nothing preventing him from doing so.
Hence, Allah has stated this to further restrain humans from committing acts of wrong toward one another. A person is not allowed to wrong himself, nor is he allowed to answer a wrong with another wrong. Some of the common forms of dhulm that people commit toward one another are cheating in business transactions, denying one’s debt to another, backbiting, killing one another and so forth. All of these are acts that a Muslim must do his best to avoid for Allah has strictly forbidden them.
4. “O My servants, all of you are lost except for those whom I have guided.”
This passage and the remainder of this hadith demonstrate that all of creation is in need of Allah to bring about good and to ward off evil. This is true with respect to both worldly and Hereafter matters. In reality, humans do not possess any power or ability to benefit themselves, unless Allah, in His grace, wills such. If a person is devoid of guidance and sustenance, he will lose this life. If a person is not graced by Allah with forgiveness for his sins, his sins will destroy him in the Hereafter. Allah says in the Quran, for example,
“He whom Allah guides, he is the rightly guided. But for him whom He sends astray you will find no guiding friend to lead him [to the Straight Path]” (alKahf 17). No individual can bring about his own benefit. Instead, he must turn to Allah and beseech Allah for his own good. Ibn Taimiya points out that good and harm may be related to one’s worldly life or one’s religion. Guidance and forgiveness mentioned in this hadith are related to one’s religion. Food and clothing are related to one’s worldly needs.
“He [Abraham] said, ‘Do you observe that which you have been worshipping, you and your ancient fathers? Verily, they are all enemies to me, save the Lord of the Worlds, who has created me, and it is He who guides me. And it is He who feeds me and gives me to drink. And when I am ill, it is He who cures me. And it is He Who will cause me to die, and then will bring me to life [again]. And who, I hope, will forgive my faults on the Day of Recompense. My Lord! Bestow right judgment upon me and join me with the righteous“‘ (al-Shuaraa 75-83). Obviously, the One who alone creates, gives guidance, gives sustenance, gives life and brings about death in this world and can forgive in the Hereafter is the only one who is worthy of worship and being submitted to. These essential characteristics of Godhood have been aptly stated in this qudsi hadith and in the above passage from the Quran.
When one considers that Allah grants all that He does out of mercy to His servants and with no benefit to Himself whatsoever, as shall also be noted in this hadith, he will realize that God is most deserving of worship and gratitude. This fact should make the servant even more fervent in his worship of Allah.
4.1 “All of You Are Lost”: The Meaning of al-Dhalaal
This hadith states that all of mankind is “lost, astray”. The word dhilaal implies any kind of straying from the Straight Path. It is the opposite of guidance. It includes an intentional straying as well as a mistaken straying. It includes the one who does not know the truth as well as the one who rejects the truth. It also includes a small straying as well as a large straying. Even when one is following the Straight Path, one may perform many acts that are not consistent with that Straight Path and are acts of dhilaal. Hence, one must always tum to Allah to help him follow and be as perfect as possible along the Straight Path.
According to al-Teebi, because dhilaal refers to any kind of straying from the Straight Path, it includes what is done either intentionally or unintentionally. For that reason, it may even be used in describing the mistakes of the Prophets as well as the misguidance of the unbelievers— although there is actually a big difference between the two forms of straying. For example, Allah says about the Prophet Muhammad (peace be upon him), “And He found you [O Muhammad] unaware (dhaal) [of the laws of the Straight Path] and He guided you” (al-Dhuha 7).
Similarly, Moses (peace be upon him) stated about himself, “He [Moses] said, ‘I did it then when I was of the ignorant (dhaaleen).'” (alShuaraa 20). Some may argue that this passage contradicts another qudsi hadith in which Allah says, “I created all of My slaves with sincere devotion to One God alone. But the devils came to them and drew them away from their religion.” (Recorded by Muslim.) One might also argue that this hadith contradicts another hadith of the Prophet (peace be upon him), “No child is born except that he is born on the natural disposition [of Islam] and then his parents turn him into a Jew, Christian or Magian.” (Recorded by al-Bukhari and Muslim.)
lbn Rajah and al-Haitami show that there is no contradiction between these two hadith. Allah created humans with the natural inclination to accept Islam and to worship only Allah. Hence, they are ready and they have the potential to be true Muslims. However, the human is still in need of actually learning what Islam is. For when a person is born, he is born ignorant, unaware of the details of the truth. As Allah has said, “And Allah has brought you out from the wombs of your mothers while you know nothing” (al-Nahl 78). When the person is exposed to the true guidance from Allah, he then must choose to follow that guidance which is consistent with his nature or reject it. However, until he is exposed to that guidance, he is ignorant of it and, therefore, he is dhaal since one cannot follow a path that he is ignorant of. This is the implication of this qudsi hadith.
4.2 Man is Not Guided Unless Allah Guides Him
The greatest blessing that Allah bestows upon mankind is the blessing of guidance. Perhaps, al-Haitami states, this is why Allah has mentioned this aspect first in this qudsi hadith. 1 Faith or following guidance is not a favor that mankind does toward God or to the Prophet (peace be upon him); it is a favor bestowed by God upon humans. Allah says in the Quran, “They regard as a favor to you [O Muhammad] that they have embraced Islam. Say: Count not your Islam as a favor to me. Nay, but Allah has conferred a favor upon you that He has guided you to the Faith, if you indeed are true” (alHujuraat 17).
4.3 Different Types of Guidance
In Madaaraj al-Saalikeen, ibn al-Qayyim discusses ten different levels or types of guidance that Allah gives. However, his discussion is too detailed for the purposes here. Instead, al-Raaghib al-Isfahaani’s and ibn Taimiya’s discussion will be followed. They divided Allah’s guidance for mankind into virtually the same four categories:
(1) The first type of guidance is that which is needed for welfare in this worldly life. This type of guidance is given, in general, to all humans, whether believers or not. This includes the natural disposition that people have at birth to pursue what benefits them and refrain from what harms them. It also includes the guidance given to the young infant who, for example, knows how to suckle at his mother’s breast. Moses said in response to being asked who was his Lord, “He said, ‘My Lord is He who gave to each thing its form and nature, then guided it aright“‘ (Taha 50). Al-Isfahaani points out that if a person does not have this type of guidance, which includes mental capacity, then he will not have the other types of guidance. In fact, he will not be held responsible for his actions in this life.
(2) The second type of guidance is showing mankind what benefits them in a religious sense and, thus, concerning the Hereafter. For this purpose, clear signs have been shown, messengers have been sent and books have been revealed. This type of guidance is also offered to all of mankind, believers and disbelievers- the believers, of course, accept the guidance while the unbelievers do not. For example, Allah says about the people ofThamood, “And as for Thamood, We showed and made clear to them the Path of Truth, but they preferred blindness to guidance” (Fussilat 17). This type of guidance may be “attributed” to the Quran, the prophets or anyone who shows another what the Straight Path is.
(3) The third type of guidance is in reference to the placing of faith and guidance in the heart of the individual. This is something that can only be done by Allah, as mentioned in the commentary on al-Nawawi’s introduction. This type of guidance is referred to in numerous places in the Quran. For example, Allah says in a verse recently quoted, “He whom Allah guides, he is the rightly guided. But for him whom He sends astray you will find no guiding friend to lead him [to the Straight Path]” (alKahf 17).
(4) The fourth type of guidance is the guidance in the Hereafter or the guidance to the path to Paradise. Allah says in the Quran, “Verily, those who believe and do deeds of righteousness, their Lord will guide them through their faith, under them will flow rivers in the Gardens of Delight” (Yoonus 9). The last type of guidance is the result of following the second type of guidance, which can only be followed if one has been granted the blessing of the third type of guidance. Note that of the different types of guidance, three of them come only from Allah. That is, others may show the straight path and try to convince others to follow it but the other types of guidance are solely from Allah alone. Therefore, any individual who has been blessed by Allah to achieve those different types of guidance must be very thankful to Allah for that great blessing.
In fact, even the other category of guidance originates with Allah as He is the one who revealed the true guidance, like the Quran. Without that revelation and Allah’s sending of messengers, that type of guidance would also be unknown to humans. Hence, Allah must be praised and thanked for every type and aspect of guidance that there is in this world. It seems, and Allah knows best, that the type of guidance that is referred to in this hadith is the third type of guidance. This is the type of guidance that truly distinguishes the one who is guided from the one who is straying. Everyone may possess or have access to the first and second types of guidance but that does not keep them from being among those who are astray.
5. “Therefore, seek guidance from Me and I will guide you.”
“Verily, you [O Muhammad] guide not whom you like, but Allah guides whom He wills. And He knows best those who are guided” (al-Qasas 56). Everyone must seek guidance from Allah for He is the only true source of guidance. One has to pray to Him and Him alone for guidance. If a person sincerely seeks true guidance from Allah and beseeches Him, Allah will guide him to the straight path, as shown in this hadith.
Some people claim that they tum to God for guidance and yet they are not guided to Islam, the true guidance. The only way, based on this hadith, that this could happen is if they did not want the true guidance. Yes, they prayed but not with the sincere intention to follow the true guidance, regardless of whether that true guidance goes against their desires, wishes and ego. Instead, they prayed for “guidance” but they had already determined what that “guidance” was. They had their heart set on some specific path and that is what they were going to follow. In other words, they did not sincerely and purely pray to God to guide them to the Straight Path. Their hearts were not pure to accept the truth. Hence, they were not guided to the Straight Path of Islam.
This turning to Allah for guidance includes the second and third types of guidance mentioned above. lbn Rajah states that a person must beseech Allah for the general guidance of having faith placed into his heart. However, a person must also pray to Allah for guidance regarding the detailed actions of his day to day life. He must know what is correct and what deeds to follow in every moment of his life. For this reason, he has been instructed to pray in every prayer, “Guide us to the Straight Path” (al-Faatiha 6). Furthermore, the Prophet (peace be upon him) used to make the following supplication as he began his late-night prayers, “O Allah, Lord of Gabriel, Michael and Israafeel, Originator of the Heavens the Earth, Knower of the Unseen and Seen, You judge between Your servants concerning what they differed about, so guide me to the truth in the matters concerning which they differ, by Your permission. You guide whomever You will to the Straight Path.” (Recorded by Muslim.)
A Refutation of Some Heretical Views: The Qadariyyah, a heretical sect that developed in the history of Islam who deny the reality of qadar, claim that the human by himself attains guidance. According to them, the only aspect of guidance coming from Allah is the sending of messengers and revealing of books. Beyond that, Allah plays no role in the guiding of mankind. There is no aspect of Divine Grace that leads mankind to faith. According to this argument, Allah does not bless the believer by giving guidance any more than He blesses an unbeliever. This claim of theirs is false and contradicts the Quran and sunnah. A person cannot attain guidance on his own. Only by the grace of Allah can one attain guidance, as this hadith clearly demonstrates. Hence, the individual must turn to Allah and sincerely beseech Him if he truly wishes to be guided.
According to the Mutazilah, another heretical sect that developed in the history of Islam, Allah willed or wanted all of mankind to follow the right guidance but much of mankind refused to do so. This belief is incorrect and is refuted by this hadith. Instead, Allah guides whom He wills. According to His Wisdom and Knowledge, He has decreed to guide some of mankind while allowing the rest to stray. This is according to His will and decree and not against it. If He had willed to guide all of mankind, He would have done so.
6. “O My servants, all of you are hungry except for those whom I have fed. Therefore, seek food from Me and I will feed you.”
After mentioning the “food of the soul” (guidance), Allah mentions the food that is needed for the physical body. Food is one of the greatest blessings man can have. Without it, he cannot survive. Eating can also be a pleasing experience. In addition, proper nutrition is needed for the human being to be able to think and develop in a proper manner. Allah makes it clear that it is by His will that humans have food, water and fire or energy. Allah says in the Quran, “Then tell Me about the seed you sow in the ground. Is it you that makes it grow or are We the Grower? Were it Our will, we could crumble it to dry pieces, and you would be regretful. [Saying,] ‘We are indeed ruined. Nay, but we are deprived.’ Then tell Me about the water you drink. Is it you who causes it to come down from the rain clouds or are We the Ones who cause it to come down? If We willed, We verily could make it salt [and undrinkable]. Why then do you not give thanks [to Allah]? Then tell Me about the fire which you kindle. Is it you who made the tree thereof to grow, or are We the grower?” (alWaaqiah 63-72)
According to ibn Uthaimeen, there are two ways by which food is to be sought from Allah. One way is by speech and the other is by action. As for speech, it is to ask Allah to provide and give sustenance. As for action, it has two aspects. The first aspect is the performance of pious deeds. This is one of the greatest causes that bring about sustenance from Allah. Allah says in the Quran, “And if the people of the towns had believed and had piety, certainly, We would have opened for them blessings from the heaven and the earth. But they belied [the Messengers], so We took them [to punishment] for what they used to earn” (al-Araaf 96; also see al-Maaidah 65-66).
The second aspect related to action is to perform the outward “causes” that lead to the production of food. In other words, besides asking from Allah, one must then follow the steps that will lead to food production or to the ability to purchase food and so on. This is also part of the seeking of food from Allah as Allah requires humans to act upon the means He has shown to His creation. Ibn Uthaimeen makes one more point. He says that the seeking of sustenance from Allah requires that one have good expectations of Allah. In other words, one must believe that if he seeks sustenance from Allah, Allah will provide for him. He says that it is not permissible to ask from Allah while one’s heart is not in the supplication or one does not believe that it will have any effect. Similarly, he states that if one simply relies on the worldly causes and his own strength, he may be disappointed since Allah may not will them to have their intended results.
According to al-Haitami, the meaning of, “I will feed you,” is that Allah will make it easy for the people to get their food. For example, He will cause rain to fall in specific areas that will provide the people of that land with plentiful crops and so forth. All of this is under the control of Allah and He is the true Provider. Ibn Daqeeq al-Eid and al-Haitami point out that this also contains a lesson for the poor and impoverished. They should not tum to anyone other than Allah to feed them because, in reality, they will not be provided for except by Allah.
7. “O My servants, all of you are naked except for those whom I have clothed. Therefore, seek clothing from Me and I will clothe you.”
Another great blessing that Allah has bestowed upon mankind is that of clothing. Clothing is a protection from the weather. It is also a means by which one may cover one’s private parts. And, finally, it is also an adornment. Many people overlook this great blessing from Allah and take it for granted. Others, especially in today’s world, misuse this great blessing and, instead of using clothing to cover one’s private parts, use clothing as a tool of seduction and displaying one’s beauty.
Humans come out of their mothers’ wombs without any clothing on. They are in need of clothing to cover their physical private parts. In the same way, according to ibn Uthaimeen, they are in need of good deeds to cover their “spiritual nakedness.” This type of covering is the covering of taqwa (fear of Allah and God-consciousness). Allah says in the Quran, “O Children of Adam! We have bestowed clothing upon you to cover yourselves and as an adornment. And the covering of taqwa (righteousness), that is better. Such are among the signs of Allah, that they may remember” (alAraaf 26). Hence, one needs a physical covering as well as a spiritual covering. lbn Uthaimeen goes on to say that those people who interpret dreams state that if a person sees himself naked in a dream, he should seek forgiveness from Allah as that is a sign that he has a shortcoming in his taqwa, as taqwa is a covering.
Ibn Uthaimeen states that seeking clothing from Allah is to be done in a fashion similar to what was stated concerning seeking food from Allah. It must be done both with statements and actions. Finally, ibn Uthaimeen discusses the tie between these three portions of this hadith concerning guidance, food and clothing. He states that food is clothing for the stomach as when one is hungry, it means that the stomach is not lined with food. He then states that clothing covers the outer body. Guidance covers the most important part of the body, the heart and soul, from the blemish of sins.
8. “O My servants, you sin by night and by day, and I forgive all sins. Therefore, seek forgiveness from Me and I will forgive you.”
Besides providing guidance, food and clothing, Allah offers humanity another great bounty: the bounty of forgiveness for one’s sins. This bounty is as important as the previously mentioned bounties because, as Allah states here, mankind is bound to commit sins. Daytime and nighttime means that at all times humans commit sins. Every believer should be ashamed of this fact. During the daytime, in general, his actions are witnessed by others and he should be too shy to commit sins in view of others. During the nighttime, he is not seen by anyone and this is the best time for him to perform good deeds that are free of any form of show and display. Instead, that time is often used to commit sins.
However, Allah calls out to His servants. He informs them that He forgives sins. He is, in fact, the Forgiving, the Merciful. If the sinning humans . would repent to Him and seek His forgiveness, He is willing to forgive them. All humans are prone to commit sins. However, what distinguishes some sinners from others is the admission of committing the sin, the feeling that it was wrong and the want to ask Allah for forgiveness. This was made clear by the Prophet (peace be upon him) when he said,
This is an important point for the human psyche. If Allah were to refuse to accept repentance and pleas for forgiveness, then all of mankind would be doomed, because all of mankind is apt to commit sins. If they would be doomed, there would be no hope of redemption. Indeed, there would even be no need to reform and change one’s sinful ways. However, Allah makes it clear that no one should ever despair of Allah’s mercy and forgiveness. The door to repentance and forgiveness is always open as long as the person is still alive and the pangs of death have not reached him. Allah says,
“Say: O My servants who have transgressed against themselves [by committing sins], despair not of the Mercy of Allah. Verily, Allah forgives all sins. Truly, He is Oft-Forgiving, Most Merciful” (al-Zumar 53). No matter how great one’s sins might have been, one need not despair. The door to sincere repentance and forgiveness will always be open. In Sahih al-Bukhari and Sahih Muslim, the Prophet (peace be upon him) told of a person who killed one hundred people, yet because of his desire to repent, Allah showed mercy on him. In Surah al-Burooj, Allah tells of a people who burnt some believers alive simply because they believed in Allah. Yet Allah then says about them, “Verily, those who put to trial the believing men and believing women and then do not tum in repentance, they will have the torment of Hell, and they will have the punishment of the burning Fire” (al Burooj 10).
That punishment is awaiting them for that grievous crime only if they do not first sincerely repent. Such is the willingness of Allah to forgive and the expanse of His mercy. Even shirk, the greatest sin a person could commit, is forgiven by Allah once the person repents and gives up shirk. (However, dying upon shirk is not forgiven.)
The Meaning of Ghafar: Ghafar means to conceal something. With respect to sins, it implies concealing a sin, removing its effect and making one safe from its evil consequence. Allah does this with respect to a sin when He forgives a person. According to al-Haitami, the meaning of seeking forgiveness in this hadith is actually repenting. He states that repenting completely wipes away the sin while al-istighfaar (seeking forgiveness) simply lessens the evil consequence or delays the punishment for a sin. Hence, what is meant here is repentance and not simply asking for forgiveness. Ibn Abu al-Izz explains the usage of the two terms, istighfaar and taubah by saying, “Istighfaar is sometimes mentioned by itself and sometimes along with tawbah (repentance). When it is mentioned alone it implies tawbah, just as when tawbah is mentioned alone it implies istighfaar. Each is included in the connotation of the other.”
Ibn Uthaimeen is in agreement with the above explanation. He states that seeking forgiveness is not simply a matter of a person saying, “O Allah, forgive me.” Instead, it must be accompanied by a sincere repentance. He then states that for the repentance to be correct, it must meet certain conditions, which are given below.
8.1 The Criteria for a Sound Repentance
There are five conditions that must be met in order for an act of repentance to be considered sound and proper. These five are:
(1) The act of repentance must be done solely for the sake of Allah. The person cannot repent, for example, for the sake of reputation, to be seen by others or to get closer to them. His sole intent must be a return to the proper submission-to Allah. This condition of purity in one’s intention is a condition for any deed to be accepted by Allah, including the deed of repentance.
(2) The repenting person must feel remorse for the sin that he has committed. The Messenger of Allah (peace be upon him) said, “Remorse [is the main part ofJ repentance.” He must feel that the act that he did was wrong and he must feel very sorry about that. If a person committed a sin and he does not feel any different had he committed or not committed that sin, he does not feel remorse. Therefore, he is not repenting properly. Instead, in his heart, he should wish that he had never committed that sin.
(3) The repenting person must stop committing the sin. Allah describes those who repent with the words “And those who when they have committed illegal sexual intercourse or wronged themselves with evil remember Allah and ask forgiveness for their sins- and none can forgive sins except Allah– and do not persist in what they have done, while they know” (ali-Imraan 135). The one who says he repents and continues to commit the same sin is, says ibn Uthaimeen, lying and ridiculing Allah. Part of repentance is to undo a wrong that someone has committed toward someone else. For example, if a person stole something from someone else, he must return the stolen property to the rightful owner, if possible. If that is not possible, the thief should give the item or a similar amount of wealth away in charity, with the intention that the reward will go to the one from whom he stole. If a person backbit another or fought with another, he must go to that person and ask that person for forgiveness.
(4) The person must be determined not to repeat that sin again. If a person claims to repent but he knows that if he could get the opportunity to perform that sin again, he would do so, he has not repented properly. If, however, he should slip in the future and commit that sin again, although he desired never to do so again, this would not affect his original act of repentance. Instead, he must repent anew for the new sin that he has committed.
( 5) The person must repent before it is too late. A person must repent before he starts feeling the pangs of death and knows that he is dying. Allah says in the Quran, “And of no effect is the repentance of those who continue to do evil deeds until death faces one of them and he says, ‘Now, I repent,’ nor for those who die while they are unbelievers. For them We have prepared a painful torment” (alNisaa 18)
Every sinner should do his best to tum to Allah and seek forgiveness from Allah. Allah is pleased with the repentance of His servants and is willing to forgive them. Instead of feeling complete despair for past sins, everyone should realize that the door to repentance is open. Furthermore, due to the effects of repentance and the change in one’s heart in the process, one may be in a better state after repentance then he was before he committed the sin. This was the case, for example, with Adam. Adam committed a sin. He then felt remorse and his heart turned sincerely to Allah with repentance. Thereafter, his faith and belief were better than before. Allah says, “Thus did Adam disobey his Lord, so he went astray. Then his Lord chose him, and turned to him with forgiveness, and gave him guidance” (Taha 121-122).
9. “O My servants, you will not be able to harm Me so as bring to Me any harm, and you will not able to benefit Me so as to bring Me any benefit.”
Allah is not in need of any of His creation. He is self-sufficient and perfect. He is not in need of any assistant, spouse or son to assist Him or benefit Him in any way. All creatures can neither benefit nor harm Allah in any way. Allah has said, “And I [Allah] created not the jinn and mankind except that they should worship Me [alone]. I seek not any provision from them nor do I ask that they should feed Me. Verily, Allah is the All-Provider, Owner of Power, the Most Strong” (al-Dhaariyaat 56-58). Allah also says, “O mankind! It is you who stand in need of Allah. But Allah is Rich [free of all needs], Worthy of all praise” (Faatir 15).
In numerous places in the Quran, Allah makes it clear that the unbelievers cannot harm Allah in any way. For example, Allah states, “And let not those grieve you [O Muhammad] who rush with haste to unbelief; verily, not the least harm will they do to Allah” (ali-Imraan 176). All of the creation belongs to Allah while He is not in need of any of it. A verse states, “And to Allah belongs all that is in the heavens and all that is in the earth. And, verily, We have recommended to the people of the Scripture before you and to you [Muslims] that you (all) fear Allah. But ifyou disbelieve, then unto Allah belongs all that is in the heavens and all that is in the earth. And Allah is Ever Rich [Free of all wants], Worthy of all praise” ( al-Nisaa 131 ).
Allah loves for His slaves to be pious and to repent. But He does not benefit from this in any way. All of this is for their own good. Similarly, He hates for His slaves to disbelieve and commit sins. However, He is not harmed by their disbelief or sins by any means. They are simply hurting themselves. It is only out of Allah’s mercy, kindness and goodness to His creation that He loves what is beneficial for them and dislikes what is harmful for them. It is by His grace and mercy that He guides people to the Straight Path, while He does not benefit at all from that.
10. “O My servants, ifthe first and last of you and the human and jinn of you were as pious as the most pious heart of anyone among you, that would not add anything to My dominion. O My servants … that would not decrease anything from My dominion.”
Ibn Taimiya explains that the word mulk (“dominion”) could mean:
(1) the power to administer and manage affairs,
(2) the actual administering and arranging of affairs of the creation or
(3) the objects (in this case, humans and jinn) of the dominion. The word could also imply all three meanings at one time.
If all of mankind and jinn were the same as the Prophet Muhammad (peace be upon him) in piety, this would not add anything to Allah’s dominion and kingdom. In other words, Allah’s kingdom is not enriched or made greater by obedience to Him by human and jinn. Indeed, they are all within His kingdom and part of His creation, regardless of whether they obey Allah or not.
Similarly, if all of mankind and jinn were as evil as Satan, this would also not diminish Allah’s kingdom and dominion in any way. Disobedience to Allah does not affect His dominion at all. Ibn Taimiya notes that this demonstrates how different Allah’s dominion is from that of man. The weak human “kings” of this world are greatly in need of servants and citizenry to provide support and obedience. The more citizens the king has, the greater is his kingdom. If the citizenry decides not to obey him, his kingdom may be lost. Allah’s kingdom, therefore, is the true and absolute dominion.
He is the real “king” and “owner” of all of creation. He has power over all things. Nothing escapes His rule. He is not in need of anything to assist Him in His rule. He is perfect and complete in and of Himself. In fact, He has no need to drive people to His worship, as that does not benefit Him at all. Similarly, He has no need to force people not to disobey Him, as such disobedience does not harm Him.
11. “O My servants, ifthe first and last of you and the human and jinn of you were to gather together on a piece of land and all ask of Me … any more than a needle decreases what is in the ocean when it is put into it.”
The similitude here is that of one of the largest masses known to mankind (the ocean) in comparison with a very small object. A needle does not actually hold anything in it. The amount it could take from an ocean is virtually nil. The similitude is emphasized by the fact that all of mankind and jinn are at one place and at one time requesting something. If all of their requests were answered at that one time and place, this would not exhaust any of Allah’s treasures.
Allah is Generous, Free of all want, Rich, able to give anything. This statement is meant to demonstrate how great Allah is. He is able to give and give endlessly without it subtracting anything from His dominion. If a person puts a needle into the ocean and draws it out, with respect to what is in the ocean, the needle has taken virtually nothing out of the ocean. When the believer realizes this fact, he will tum to Allah and ask of Him. He will realize that it is Allah who can grant his requests. Allah is always able to grant requests made to Him. Allah will never be in a state where He is not able to grant the request of a questioner. In another hadith,
The Prophet (peace be upon him) said, “Allah’s hand is full. [Its fullness] is not affected by continuous spending, day and night.” He [the Prophet (peace be upon him) then] said, “Do you see what He has spent since He created the Heavens and the Earth? All of it did not decrease what is in His hand.” (Recorded by al-Bukhari and Muslim.)
Ibn Taimiya’s Discussion of This Portion of the Hadith: Ibn Taimiya has one of the most detailed and informative discussions of this portion of the hadith. He states that it has been interpreted in two different ways. The first interpretation is that Allah has everything existing with Him and from that storage He gives to whomever He wills. In this case, what He gives does actually decrease, although relative to the large amount He possesses, the decrease is virtually nothing. This is why, in this portion of the hadith, Allah said, “decrease what is with me,” and He did not say, “decrease My dominion.” Now, when things are given from one to another, they sometimes decrease their source and sometimes they do not, depending on their nature. For example, if a person has one hundred dollars and gives ten dollars to somebody else, what he has left is ninety dollars. However, one person may impart to another person some of his knowledge; the other person receives it while the giver’s knowledge has not decreased in any fashion. So if the reference is to things that are with Allah, they may decrease. But His dominion does not decrease at all because what He gives is still part of His dominion.
The second way of viewing this phrase is to understand the word, “decrease,” in the same way that it is used in the famous hadith concerning Moses and Khidr. In that hadith, recorded by al-Bukhari and Muslim, Khidr told Moses, upon seeing a bird take a drink from the sea, “O Moses, my knowledge and your knowledge does not decrease Allah’s knowledge except like what this bird has taken from this sea.” Obviously, Allah’s knowledge remains with Him at all times and does not leave Him at all, even when He imparts some of it to others. In other words, the word “decrease” here does not mean decrease in the way that word is normally understood.
Therefore, what Allah gives could be part of His dominion but it can be imparted to others without any decrease in the original, in the same way that Moses’ and Khidr’s knowledge is separate and distinct from Allah’s knowledge. Alternatively, Allah gives from what is with Him and part of His
dominion but what He gives is virtually nothing in comparison to all that He has, in the same way that a needle takes virtually nothing from the mass of an ocean.
12. “O My servants, it is but your deeds that I reckon for you. Then I recompense you for them.”
This hadith began by Allah stating the fact that He does not commit any dhulm. At the end of the hadith, He demonstrates His justice by showing that He is preserving the deeds that mankind is performing. All of mankind will be recompensed according to those deeds. No one will be wronged in any way. Everyone’s deeds will be presented and weighed. Allah says, “So whoever does good equal to the weight of an atom shall see it. And whoever does evil equal to the weight of an atom shall see it” (al-Zalzalah 7- 8).
The most apparent meaning of this phrase is that the people shall be recompensed in the Hereafter. Allah has said, “And only on the Day of Resurrection shall you be recompensed in full” (aliImraan 185). Ibn Rajah points out the recompense could possibly be both in this world and the Hereafter. Allah has said,
“Whoever works evil will have the recompense thereof’ (al-Nisaa 123). Ibn
Rajah then states that it has been reported from the Messenger of Allah (peace be upon him) that the believers will be recompensed for their evil deeds in this world while the reward for their good deeds will be stored for them for the Hereafter. However, the disbelievers will be recompensed for their good deeds in this life while their evil deeds will be stored and recompensed in the Hereafter.
13. “The one who finds good should give praises to Allah.”
Allah says, “Whoever brings a good deed shall have ten times the like thereof to his credit, and whoever brings an evil deed shall have only the recompense of the like thereof, and they will not be wronged” (al-Anaam 160). Allah records all deeds and recompenses them. But His reward for good deeds is so just and excellent that He is deserving of praise. He is the One who mercifully ordered those good deeds, who guided the people to them deeds and helped people to perform them; He is also the One who recorded those deeds and then recompensed the person for those deeds. All of this is due to Allah’s grace and goodness and He is to be praised for it.
Ibn Taimiya points out that although it is true that Allah has prescribed for Himself mercy and has promised to help the believers, this obligation that Allah has put upon Himself is different from the obligations that people have upon one another. Human obligations are based on justice but not on grace. Humans do acts on behalf of each other to benefit one another. Therefore, they are deserving of a fair and just recompense. With respect to Allah, the situation is very different, as this hadith demonstrates. Believing servants do not benefit Allah in any way. Hence, when Allah rewards them it is not a “just recompense”. In reality, then, no one has a right upon Allah due to the good he has done toward Allah. Instead, it is Allah and Allah alone who, out of His grace and mercy, has made that right upon Himself. This is all a bounty andmercy from Allah.
14. “The one who finds other than that should not blame anyone but himself.”
The one who finds that his deeds are evil has no one to blame but himself. He is the one who has chosen to remain astray, as in this hadith, “You are all astray .. ,” instead of following the guidance that has come from Allah. Those who do wrong may try to blame many others for their sins. They sometimes blame their leaders for taking them down the wrong path.
They will blame Satan for enticing them to do evil. They may even blame society for convincing them to accept as right what they must have known was wrong. This portion of the hadith shows that, in reality, they have no one to blame but themselves. When it comes to right and wrong, the influence of others is no excuse. The person himself makes his own decision what path to follow and what acts to perform. Hence, he can only blame himself for the decisions that he has made. It is him and him alone who is responsible for what he has done.
On the Day of Judgment, he will be alone with the book of his deeds. Then he will completely realize that he has no excuse and he can only blame himself for his actions. Allah says, “But as for him who will be given his Record in his left hand, he will say, ‘Woe to me, I wish that I had not been given my record and that I had never known how my account is. Would that it [death] had been my end. My wealth has not availed me. My power has gone from me. ‘ [It will be said,] ‘Seize him and fetter him. Then throw him in the blazing Fire“‘ (al-Haaqah 25-31 ).
lbn Rajah points out that these last two phrases in this hadith may be with respect to this world or the Hereafter. In other words, if someone finds a good result due to his good deeds, he should thank and praise Allah for the good reward that Allah has given him in this world. Allah does promise a “good life” for those who do good in the verse, “Whoever works righteousness whether male or female– while he is a true believer, verily, to him We will give a good life [in this world] and We shall certainly pay them a reward [in the Hereafter] in proportion to the best of what they used to do” (al-Nahl 97). On the other hand, if a person does evil and then sees the bad result of it for him in this life, he should only blame himself for his original act and quickly repent to Allah. Allah says, “And, verily, We shall make them taste of the near torment [in this life] before the supreme torment [in the Hereafter], in order that they may [repent and] return [to submitting to Allah]” (al-Sajdah 21)
14.1 Three Categories of People:
Ibn Taimiya states that with respect to attitude toward good deeds and sins people can be divided into three categories:
The worst people are those who excuse their sins by saying that they were decreed by Allah and there was no way to escape them while at the same time they take full credit for the good deeds they perform. Hence, they blame Allah for their sins. They say, “Why did Allah make me do that?” At the same time, though, they take credit for their good deeds since they performed them by choice. They do not give Allah any hand in their doing of good deeds. They forget that Allah has made it easy for them to perform good deeds and has guided them to those good deeds. Ibn al-Jauzi has described these people by saying that when it comes to their sins, they are compulsionists but when it comes to their good deeds, they are free-willers. This is the result of nothing but their own vain desires.
The best people and those of the correct approach are those who, when they perform any good deed, thank and praise Allah for His blessing of having guided them to that deed. They realize that they are in need of Allah and cannot actually accomplish anything without Allah’s grace and help. Like those who reach Paradise, they say as described in the Quran, “[They say,] ‘All the praises and thanks be to Allah, Who has guided us to this, never could we have found guidance, were it not that Allah had guided us. Indeed, the messengers of our Lord did come with the truth‘” (al-Araaf 43).
When these people commit sins, they confess their sins and admit that their sins were of their own doing and free-will. When they commit sins, they do not blame Allah but, instead, turn to Allah seeking forgiveness and repenting to Him. They are like their “parents” Adam and Eve who said, “Our Lord! We have wronged ourselves. If you forgive us not, and bestow not upon us Your mercy, we shall certainly be of the losers” (al-Araaf 23). Their approach is much different from that of Iblis who arrogantly stated “[Iblis] said, ‘Because You have sent me astray, surely I will sit in wait against them on Your Straight Path” (al-Araaf 16). Although these people believe in Qadar, they do not use it as an excuse when they commit sins. They know that everything is by the Decree of Allah yet they realize that their committing of sins is by their own choice and will. The third category of people are those who mix what is true with what is false. These are the people who believe that they alone guide themselves to goodness or evil. They believe that they do good, for example, without any guidance or help from Allah.
14.2 All Acts of Worship are for the Benefit of the Human Himself
This hadith makes it clear that Allah does not benefit from being worshipped by humans. Nor is He harmed by being disobeyed. Instead, all of the acts of worship and purification are simply for the benefit of the human himself. If he chooses to follow the path of goodness, he is only helping himself by the grace of Allah. If he chooses to follow the path of evil, he is simply harming himself and will have no one else to blame but himself. This is a very important message. Allah has made this message very clear in numerous verses of the Quran. Note, in particular, the following: “Verily, proofs have come to you from your Lord, so whosoever sees, will do so for [the good of] his own self; and whosoever blinds himself, will do so to his own harm” (al-Anaam 104).
“Say: O mankind! Now truth has come to you from your Lord. So whoever receives guidance, he does so for the good of his own self; and whoever goes astray, does so to his own loss” (Yoonus 108)
“And whoever strives, he strives only for his own [good]. Verily, Allah stands not in need of any of the creation” (al-Ankaboot 6).
“And he who purifies himself, then he purifies himself only for the benefit ofhis own self. And to Allah is the final return” (Faatir 18).
“Whoever does righteous deeds, it is for [the benefit of] his own self; and whoever does evil, it is against his own self. And your Lord is not at all unjust to [His] servants” (Fussilat 46).
“And whoever gives thanks, he gives thanks for [the good of] his own self. Andwhoever is unthankful, then, verily, Allah is All-Rich [free of wants], Worthyof all praise” (Luqmaan 12).
15.Other Points Related to This Hadith
(1) Although Allah creates the acts of humans and humans commit dhulm, this does not mean that dhulm can be attri.buted to Allah. The acts of humans cannot be attributed to Allah, although He has created them and decreed them. He is only to be attributed by His own acts. The acts of humans are part of what He has created, just like the heavens and the earth. Obviously, He does not have the same attributes of what He created, nor is He to be described by such attributes.
(2) The importance of establishing justice and avoiding any kind of wrongdoing is so great in the shareeah that ibn Taimiya concluded that Allah would establish and support a just nation even if it were non-Muslim while He would not establish and support an oppressive nation, even if it were Muslim.
(3) Justice requires knowledge. The one without knowledge cannot know what justice is. Hence, humans are ignorant wrongdoers unless they turn to the guidance of Allah.
(4) Included among the acts of dhulm that one must avoid is causing harm to one’s own body and soul. The physical body and life is a trust from Allah. A person is not allowed to use it any manner he wishes. Instead, he must use it properly according to the guidance of Allah. Therefore, any act that is proven to be dangerous or harmful to one’s health is considered forbidden in Islam. lbn Uthaimeen, under this category, gives the example of smoking as an act that is forbidden because it is a kind of dhulm against oneself. Allah has said, “And do not kill yourselves” (al-Nisaa 29)
(4) Violating another person’s honor is a kind of dhulm. The one whose honor has been violated will be recompensed in the Hereafter, as stated earlier. lbn Uthaimeen records that it was told to one of the early, pious Muslims that someone had backbitten him. He asked to make sure that this was true. When it was confirmed, he sent a present to the one who backbit him. The backbiter was surprised that he backbit the person and then that person sent him a present. The pious man stated, “You sent me [your] good deeds as a present [due to your backbiting]. And those good deeds are lasting. However, I sent you a present that will vanish in this world. That is the reciprocation of the present that you sent to me.’
(5) Ibn Taimiya points out that a person who has committed a great deal of dhulm and wrong toward others must exert himself to perform as many good deeds as he can in this life. This is because these people whom he wronged and for whom he could not redress their wrong in this life will be take some, if not all, of his good deeds in the Hereafter. Unless he has a large number of good deeds in the Hereafter, he may be left “broke”, without any good deeds but with the bad deeds of others thrown on top of him. He should also earnestly beseech Allah’s help since Allah can redress his wrong to others by compensating them on his behalf.
(6) If a person commits any form of dhulm toward another, for example, backbiting or lying about the other, and the other person was not aware of that act, what should the sinner do to repent? Some say that he must inform the person he harmed and ask for his forgiveness. The majority say that he does not need to do that. Instead, the sinner should act on behalf of the one he harmed by praying for him, asking Allah to forgive him and performing good deeds with the intention that the reward will go to the one he wronged. If a person backbit someone else, he should try to make amends by saying good things about the person and remove the harm that he may have created.
(7) One of the great forms of dhulm that often exists in society is for people to be treated differently due to wealth, status or class. The Prophet (peace be upon him) mentioned this type of dhulm and its result when he said, “The people who came before you were destroyed because when a noble among them stole, they would leave him. But if a weak person among them stole, they would inflict the punishment upon him. By the One in whose hand is my soul, I would certainly cut the hand of Faatimah ibn Muhammad off if she were to steal.” (Recorded by Muslim.)
(8) If a person is guided to Islam, he should realize that this is a great blessing from Allah. He should then be thankful and grateful to Allah for that blessing– and he should never be ungrateful. When he responds in that proper fashion, Allah will increase His blessings upon him. Allah states, “And [remember] when your Lord proclaimed: If you give thanks, I will give you more [of My blessings]. But if you are thankless, verily, My punishment is indeed severe (lbraahim 7)
(9) Ibn Daqeeq al-Eid and al-Haitami point out that part of the wisdom underlying having a person ask for guidance is that if guidance were bestowed upon him before his asking, he may believe that it is simply due to some knowledge he possesses. However, making him ask for guidance establishes the correct relationship between the servant and his Lord.
(10) Believers should call others to the path of Allah. However, they must realize that guidance is not in their hands. Only Allah can place faith in the hearts of humans. Therefore, when someone embraces Islam at the hand of a Muslim, that Muslim must realize that it was not his work that brought the other to Islam. He cannot remind the other person of how he brought him to Islam. It was, in fact, Allah who gave the other person guidance and not the Muslim himself.
(11) According to ibn Rajah, this hadith is evidence that Allah loves to be asked for all of the needs of human beings, both of this world and the Hereafter. He points out of that some of the early pious Muslims would ask Allah for all of their needs, including salt for their dough and fodder for their sheep.
(12) A person’s faith is not complete until He relies upon Allah for his guidance as well as his worldly needs. If he relies on anyone other than Allah for any of these matters, his faith is lacking and incorrect.
(13) This hadith demonstrates the importance of supplication and how beloved it is to Allah.
(14) Every human should think about how weak a creature he truly is. He cannot bring about his own guidance. He cannot bring about his own food, drink and clothing. Only if Allah wills these things for him will he ever be able to achieve them. He is completely dependent upon Allah and completely weak on his own. When humans consider this fact, they should become humbled. They should lose all the pride and arrogance that many of them display in this world. Instead, they should turn to Allah as true slaves realizing that they have no power or might except by the will and mercy of Allah. They should submit to Him with complete humility and servitude.
(15) The Prophet (peace be upon him) was the best example when it came to seeking forgiveness from Allah. In a hadith in Sahih al-Bukhari, he is recorded to have said that he seeks Allah’s forgiveness and repents to Him more than seventy times a day.
(16) This hadith also provides evidence that the root of taqwa or of evil is the heart. If the heart is sound, the actions will be sound. If the heart is not sound, the actions will not be sound.
(17) At the end of the hadith, Allah states that one must praise Allah if he finds “good” and must only blame himself if he finds “other than that”. Allah did not mention the word “evil”, for example, explicitly. Al-Haitami states that this might be meant to show how one should express evil things. Instead of stating them explicitly, the best speech is to make a reference to them that would be understood without having to mention them explicitly. He also states that if it is improper just to mention the evil, then how wrong must it be to actually perform the evil.
Summary of the Hadith:
• Allah has decreed for Himself that He will not commit any form of wrongdoing or injustice.
• Allah has also prohibited all forms of dhulm or wrongdoing for His slaves.
• All of mankind is lost and astray except for those whom Allah has guided. Hence, one must turn to Allah and Allah alone for guidance. Allah will guide those who sincerely turn to Him for guidance.
• All of mankind is hungry and naked save for those whom Allah feeds and clothes. Hence, everyone must turn to Allah for their sustenance and provisions as He is the only One who can grant such.
• Mankind constantly sins against its Lord. They are, therefore, in need of forgiveness. The only One who can offer forgiveness is Allah. If humans sincerely repent and turn to Allah for forgiveness, Allah will forgive them.
• Mankind cannot help or harm Allah in any way. Allah is Self-Sufficient and free of any wants. No matter how pious or evil humans are, they do not increase or decrease Allah’s dominion in any way.
• Allah’s dominion is so great that He could give all of the creation all that it could possibly ask for and yet that would not decrease Allah’s dominion in the least.
• Allah is recording and preserving all of the deeds of mankind. Allah does no injustice whatsoever. All deeds will be presented exactly on the Day of Resurrection and everyone will be fully and fairly recompensed for them.
• If the end result of one’s deeds is good, the person should praise and thank Allah for guiding him and helping him perform the good deeds.
• If the end result of one’s deeds is evil, the person has no one to blame but himself. Allah is not wronging him in the least, but his own deeds and his own choice of remaining astray are what led him to his final resting place.
Books of Muslims 