The Holy Quran (Arabic Text + Three English Translations)

The Holy Quran (Arabic Text + Three English Translations)4%

The Holy Quran (Arabic Text + Three English Translations) Translator: Mohammad Habib Shakir, Muhammad Marmaduke Pickthall and Abdullah Yusuf Ali
Publisher: www.alhassanain.org/english
Category: Quran Text

The Holy Quran (Arabic Text + Three English Translations)
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The Holy Quran (Arabic Text + Three English Translations)

The Holy Quran (Arabic Text + Three English Translations)

Publisher: www.alhassanain.org/english
English

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سورة المؤمنون (Al-Mu'minun)

Sura 23

Aya 1 to 118

بِسْمِ اللَّهِ الرَّحْمَٰنِ الرَّحِيمِ

[Shakir] In the name of Allah, the Beneficent, the Merciful.

[Pickthal] In the name of Allah, the Beneficent, the Merciful.

[Yusufali] In the name of Allah, Most Gracious, Most Merciful.

قَدْ أَفْلَحَ الْمُؤْمِنُونَ {1}

[Shakir 23:1] Successful indeed are the believers,

[Pickthal 23:1] Successful indeed are the believers

[Yusufali 23:1] The believers must (eventually) win through,-

الَّذِينَ هُمْ فِي صَلَاتِهِمْ خَاشِعُونَ {2}

[Shakir 23:2] Who are humble in their prayers,

[Pickthal 23:2] Who are humble in their prayers,

[Yusufali 23:2] Those who humble themselves in their prayers;

وَالَّذِينَ هُمْ عَنِ اللَّغْوِ مُعْرِضُونَ {3}

[Shakir 23:3] And who keep aloof from what is vain,

[Pickthal 23:3] And who shun vain conversation,

[Yusufali 23:3] Who avoid vain talk;

وَالَّذِينَ هُمْ لِلزَّكَاةِ فَاعِلُونَ {4}

[Shakir 23:4] And who are givers of poor-rate,

[Pickthal 23:4] And who are payers of the poor-due;

[Yusufali 23:4] Who are active in deeds of charity;

وَالَّذِينَ هُمْ لِفُرُوجِهِمْ حَافِظُونَ {5}

[Shakir 23:5] And who guard their private parts,

[Pickthal 23:5] And who guard their modesty -

[Yusufali 23:5] Who abstain from sex,

إِلَّا عَلَىٰ أَزْوَاجِهِمْ أَوْ مَا مَلَكَتْ أَيْمَانُهُمْ فَإِنَّهُمْ غَيْرُ مَلُومِينَ {6}

[Shakir 23:6] Except before their mates or those whom their right hands possess, for they surely are not blameable,

[Pickthal 23:6] Save from their wives or the (slaves) that their right hands possess, for then they are not blameworthy,

[Yusufali 23:6] Except with those joined to them in the marriage bond, or (the captives) whom their right hands possess,- for (in their case) they are free from blame,

فَمَنِ ابْتَغَىٰ وَرَاءَ ذَٰلِكَ فَأُولَٰئِكَ هُمُ الْعَادُونَ {7}

[Shakir 23:7] But whoever seeks to go beyond that, these are they that exceed the limits;

[Pickthal 23:7] But whoso craveth beyond that, such are transgressors -

[Yusufali 23:7] But those whose desires exceed those limits are transgressors;-

وَالَّذِينَ هُمْ لِأَمَانَاتِهِمْ وَعَهْدِهِمْ رَاعُونَ {8}

[Shakir 23:8] And those who are keepers of their trusts and their covenant,

[Pickthal 23:8] And who are shepherds of their pledge and their covenant,

[Yusufali 23:8] Those who faithfully observe their trusts and their covenants;

وَالَّذِينَ هُمْ عَلَىٰ صَلَوَاتِهِمْ يُحَافِظُونَ {9}

[Shakir 23:9] And those who keep a guard on their prayers;

[Pickthal 23:9] And who pay heed to their prayers.

[Yusufali 23:9] And who (strictly) guard their prayers;-

أُولَٰئِكَ هُمُ الْوَارِثُونَ {10}

[Shakir 23:10] These are they who are the heirs,

[Pickthal 23:10] These are the heirs

[Yusufali 23:10] These will be the heirs,

الَّذِينَ يَرِثُونَ الْفِرْدَوْسَ هُمْ فِيهَا خَالِدُونَ {11}

[Shakir 23:11] Who shall inherit the Paradise; they shall abide therein.

[Pickthal 23:11] Who will inherit paradise. There they will abide.

[Yusufali 23:11] Who will inherit Paradise: they will dwell therein (for ever).

وَلَقَدْ خَلَقْنَا الْإِنْسَانَ مِنْ سُلَالَةٍ مِنْ طِينٍ {12}

[Shakir 23:12] And certainly We created man of an extract of clay,

[Pickthal 23:12] Verily We created man from a product of wet earth;

[Yusufali 23:12] Man We did create from a quintessence (of clay);

ثُمَّ جَعَلْنَاهُ نُطْفَةً فِي قَرَارٍ مَكِينٍ {13}

[Shakir 23:13] Then We made him a small seed in a firm resting-place,

[Pickthal 23:13] Then placed him as a drop (of seed) in a safe lodging;

[Yusufali 23:13] Then We placed him as (a drop of) sperm in a place of rest, firmly fixed;

ثُمَّ خَلَقْنَا النُّطْفَةَ عَلَقَةً فَخَلَقْنَا الْعَلَقَةَ مُضْغَةً فَخَلَقْنَا الْمُضْغَةَ عِظَامًا فَكَسَوْنَا الْعِظَامَ لَحْمًا ثُمَّ أَنْشَأْنَاهُ خَلْقًا آخَرَۚ فَتَبَارَكَ اللَّهُ أَحْسَنُ الْخَالِقِينَ {14}

[Shakir 23:14] Then We made the seed a clot, then We made the clot a lump of flesh, then We made (in) the lump of flesh bones, then We clothed the bones with flesh, then We caused it to grow into another creation, so blessed be Allah, the best of the creators.

[Pickthal 23:14] Then fashioned We the drop a clot, then fashioned We the clot a little lump, then fashioned We the little lump bones, then clothed the bones with flesh, and then produced it as another creation. So blessed be Allah, the Best of creators!

[Yusufali 23:14] Then We made the sperm into a clot of congealed blood; then of that clot We made a (foetus) lump; then we made out of that lump bones and clothed the bones with flesh; then we developed out of it another creature. So blessed be Allah, the best to create!

ثُمَّ إِنَّكُمْ بَعْدَ ذَٰلِكَ لَمَيِّتُونَ {15}

[Shakir 23:15] Then after that you will most surely die.

[Pickthal 23:15] Then lo! after that ye surely die.

[Yusufali 23:15] After that, at length ye will die

ثُمَّ إِنَّكُمْ يَوْمَ الْقِيَامَةِ تُبْعَثُونَ {16}

[Shakir 23:16] Then surely on the day of resurrection you shall be raised.

[Pickthal 23:16] Then lo! on the Day of Resurrection ye are raised (again).

[Yusufali 23:16] Again, on the Day of Judgment, will ye be raised up.

وَلَقَدْ خَلَقْنَا فَوْقَكُمْ سَبْعَ طَرَائِقَ وَمَا كُنَّا عَنِ الْخَلْقِ غَافِلِينَ {17}

[Shakir 23:17] And certainly We made above you seven heavens; and never are We heedless of creation.

[Pickthal 23:17] And We have created above you seven paths, and We are never unmindful of creation.

[Yusufali 23:17] And We have made, above you, seven tracts; and We are never unmindful of (our) Creation.

وَأَنْزَلْنَا مِنَ السَّمَاءِ مَاءً بِقَدَرٍ فَأَسْكَنَّاهُ فِي الْأَرْضِ وَإِنَّا عَلَىٰ ذَهَابٍ بِهِ لَقَادِرُونَ {18}

[Shakir 23:18] And We send down water from the cloud according to a measure, then We cause it to settle in the earth, and most surely We are able to carry it away.

[Pickthal 23:18] And we send down from the sky water in measure, and We give it lodging in the earth, and lo! We are Able to withdraw it.

[Yusufali 23:18] And We send down water from the sky according to (due) measure, and We cause it to soak in the soil; and We certainly are able to drain it off (with ease).

فَأَنْشَأْنَا لَكُمْ بِهِ جَنَّاتٍ مِنْ نَخِيلٍ وَأَعْنَابٍ لَكُمْ فِيهَا فَوَاكِهُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ {19}

[Shakir 23:19] Then We cause to grow thereby gardens of palm trees and grapes for you; you have in them many fruits and from them do you eat;

[Pickthal 23:19] Then We produce for you therewith gardens of date-palms and grapes, wherein is much fruit for you and whereof ye eat;

[Yusufali 23:19] With it We grow for you gardens of date-palms and vines: in them have ye abundant fruits: and of them ye eat (and have enjoyment),-

وَشَجَرَةً تَخْرُجُ مِنْ طُورِ سَيْنَاءَ تَنْبُتُ بِالدُّهْنِ وَصِبْغٍ لِلْآكِلِينَ {20}

[Shakir 23:20] And a tree that grows out of Mount Sinai which produces oil and a condiment for those who eat.

[Pickthal 23:20] And a tree that springeth forth from Mount Sinai that groweth oil and relish for the eaters.

[Yusufali 23:20] Also a tree springing out of Mount Sinai, which produces oil, and relish for those who use it for food.

وَإِنَّ لَكُمْ فِي الْأَنْعَامِ لَعِبْرَةً نُسْقِيكُمْ مِمَّا فِي بُطُونِهَا وَلَكُمْ فِيهَا مَنَافِعُ كَثِيرَةٌ وَمِنْهَا تَأْكُلُونَ {21}

[Shakir 23:21] And most surely there is a lesson for you in the cattle: We make you to drink of what is in their bellies, and you have in them many advantages and of them you eat,

[Pickthal 23:21] And lo! in the cattle there is verily a lesson for you. We give you to drink of that which is in their bellies, and many uses have ye in them, and of them do ye eat;

[Yusufali 23:21] And in cattle (too) ye have an instructive example: from within their bodies We produce (milk) for you to drink; there are, in them, (besides), numerous (other) benefits for you; and of their (meat) ye eat;

وَعَلَيْهَا وَعَلَى الْفُلْكِ تُحْمَلُونَ {22}

[Shakir 23:22] And on them and on the ships you are borne.

[Pickthal 23:22] And on them and on the ship ye are carried.

[Yusufali 23:22] An on them, as well as in slips, ye side.

وَلَقَدْ أَرْسَلْنَا نُوحًا إِلَىٰ قَوْمِهِ فَقَالَ يَا قَوْمِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ {23}

[Shakir 23:23] And certainly We sent Nuh to his people, and he said: O my people! serve Allah, you have no god other than Him; will you not then guard (against evil)?

[Pickthal 23:23] And We verily sent Noah unto his folk, and he said: O my people! Serve Allah. Ye have no other Allah save Him. Will ye not ward off (evil)?

[Yusufali 23:23] (Further, We sent a long line of prophets for your instruction). We sent Noah to his people: He said, "O my people! worship Allah! Ye have no other god but Him. Will ye not fear (Him)?"

فَقَالَ الْمَلَأُ الَّذِينَ كَفَرُوا مِنْ قَوْمِهِ مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يُرِيدُ أَنْ يَتَفَضَّلَ عَلَيْكُمْ وَلَوْ شَاءَ اللَّهُ لَأَنْزَلَ مَلَائِكَةً مَا سَمِعْنَا بِهَٰذَا فِي آبَائِنَا الْأَوَّلِينَ {24}

[Shakir 23:24] And the chiefs of those who disbelieved from among his people said: He is nothing but a mortal like yourselves who desires that he may have superiority over you, and if Allah had pleased, He could certainly have sent down angels. We have not heard of this among our fathers of yore:

[Pickthal 23:24] But the chieftains of his folk, who disbelieved, said: This is only a mortal like you who would make himself superior to you. Had Allah willed, He surely could have sent down angels. We heard not of this in the case of our fathers of old.

[Yusufali 23:24] The chiefs of the Unbelievers among his people said: "He is no more than a man like yourselves: his wish is to assert his superiority over you: if Allah had wished (to send messengers), He could have sent down angels; never did we hear such a thing (as he says), among our ancestors of old."

إِنْ هُوَ إِلَّا رَجُلٌ بِهِ جِنَّةٌ فَتَرَبَّصُوا بِهِ حَتَّىٰ حِينٍ {25}

[Shakir 23:25] He is only a madman, so bear with him for a time.

[Pickthal 23:25] He is only a man in whom is a madness, so watch him for a while.

[Yusufali 23:25] (And some said): "He is only a man possessed: wait (and have patience) with him for a time."

قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ {26}

[Shakir 23:26] He said: O my Lord! help me against their calling me a liar.

[Pickthal 23:26] He said: My Lord! Help me because they deny me.

[Yusufali 23:26] (Noah) said: "O my Lord! help me: for that they accuse me of falsehood!"

فَأَوْحَيْنَا إِلَيْهِ أَنِ اصْنَعِ الْفُلْكَ بِأَعْيُنِنَا وَوَحْيِنَا فَإِذَا جَاءَ أَمْرُنَا وَفَارَ التَّنُّورُۙ فَاسْلُكْ فِيهَا مِنْ كُلٍّ زَوْجَيْنِ اثْنَيْنِ وَأَهْلَكَ إِلَّا مَنْ سَبَقَ عَلَيْهِ الْقَوْلُ مِنْهُمْ وَلَا تُخَاطِبْنِي فِي الَّذِينَ ظَلَمُوا إِنَّهُمْ مُغْرَقُونَ {27}

[Shakir 23:27] So We revealed to him, saying: Make the ark before Our eyes and (according to) Our revelation; and when Our command is given and the valley overflows, take into it of every kind a pair, two, and your followers, except those among them against whom the word has gone forth, and do not speak to Me in respect of those who are unjust; surely they shall be drowned.

[Pickthal 23:27] Then We inspired in him, saying: Make the ship under Our eyes and Our inspiration. Then, when Our command cometh and the oven gusheth water, introduce therein of every (kind) two spouses, and thy household save him thereof against whom the Word hath already gone forth. And plead not with Me on behalf of those who have done wrong. Lo! they will be drowned.

[Yusufali 23:27] So We inspired him (with this message): "Construct the Ark within Our sight and under Our guidance: then when comes Our Command, and the fountains of the earth gush forth, take thou on board pairs of every species, male and female, and thy family- except those of them against whom the Word has already gone forth: And address Me not in favour of the wrong-doers; for they shall be drowned (in the Flood).

فَإِذَا اسْتَوَيْتَ أَنْتَ وَمَنْ مَعَكَ عَلَى الْفُلْكِ فَقُلِ الْحَمْدُ لِلَّهِ الَّذِي نَجَّانَا مِنَ الْقَوْمِ الظَّالِمِينَ {28}

[Shakir 23:28] And when you are firmly seated, you and those with you, in the ark, say: All praise is due to Allah who delivered us from the unjust people:

[Pickthal 23:28] And when thou art on board the ship, thou and whoso is with thee, then say: Praise be to Allah Who hath saved us from the wrongdoing folk!

[Yusufali 23:28] And when thou hast embarked on the Ark - thou and those with thee,- say: "Praise be to Allah, Who has saved us from the people who do wrong."

وَقُلْ رَبِّ أَنْزِلْنِي مُنْزَلًا مُبَارَكًا وَأَنْتَ خَيْرُ الْمُنْزِلِينَ {29}

[Shakir 23:29] And say: O my Lord! cause me to disembark a blessed alighting, and Thou art the best to cause to alight.

[Pickthal 23:29] And say: My Lord! Cause me to land at a blessed landing-place, for Thou art Best of all who bring to land.

[Yusufali 23:29] And say: "O my Lord! enable me to disembark with thy blessing: for Thou art the Best to enable (us) to disembark."

إِنَّ فِي ذَٰلِكَ لَآيَاتٍ وَإِنْ كُنَّا لَمُبْتَلِينَ {30}

[Shakir 23:30] Most surely there are signs in this, and most surely We are ever trying (men).

[Pickthal 23:30] Lo! herein verily are portents, for lo! We are ever putting (mankind) to the test.

[Yusufali 23:30] Verily in this there are Signs (for men to understand); (thus) do We try (men).

ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قَرْنًا آخَرِينَ {31}

[Shakir 23:31] Then We raised up after them another generation.

[Pickthal 23:31] Then, after them, We brought forth another generation;

[Yusufali 23:31] Then We raised after them another generation.

فَأَرْسَلْنَا فِيهِمْ رَسُولًا مِنْهُمْ أَنِ اعْبُدُوا اللَّهَ مَا لَكُمْ مِنْ إِلَٰهٍ غَيْرُهُ أَفَلَا تَتَّقُونَ {32}

[Shakir 23:32] So We sent among them a messenger from among them, saying: Serve Allah, you have no god other than Him; will you not then guard (against evil)?

[Pickthal 23:32] And we sent among them a messenger of their own, saying: Serve Allah, Ye have no other Allah save Him. Will ye not ward off (evil)?

[Yusufali 23:32] And We sent to them a messenger from among themselves, (saying), "Worship Allah! ye have no other god but Him. Will ye not fear (Him)?"

وَقَالَ الْمَلَأُ مِنْ قَوْمِهِ الَّذِينَ كَفَرُوا وَكَذَّبُوا بِلِقَاءِ الْآخِرَةِ وَأَتْرَفْنَاهُمْ فِي الْحَيَاةِ الدُّنْيَا مَا هَٰذَا إِلَّا بَشَرٌ مِثْلُكُمْ يَأْكُلُ مِمَّا تَأْكُلُونَ مِنْهُ وَيَشْرَبُ مِمَّا تَشْرَبُونَ {33}

[Shakir 23:33] And the chiefs of his people who disbelieved and called the meeting of the hereafter a lie, and whom We had given plenty to enjoy in this world's life, said: This is nothing but a mortal like yourselves, eating of what you eat from and drinking of what you drink.

[Pickthal 23:33] And the chieftains of his folk, who disbelieved and denied the meeting of the Hereafter, and whom We had made soft in the life of the world, said: This is only a mortal like you, who eateth of that whereof ye eat and drinketh of that ye drink.

[Yusufali 23:33] And the chiefs of his people, who disbelieved and denied the Meeting in the Hereafter, and on whom We had bestowed the good things of this life, said: "He is no more than a man like yourselves: he eats of that of which ye eat, and drinks of what ye drink.

وَلَئِنْ أَطَعْتُمْ بَشَرًا مِثْلَكُمْ إِنَّكُمْ إِذًا لَخَاسِرُونَ {34}

[Shakir 23:34] And if you obey a mortal like yourselves, then most surely you will be losers:

[Pickthal 23:34] If ye were to obey a mortal like yourselves, then, lo! ye surely would be losers.

[Yusufali 23:34] "If ye obey a man like yourselves, behold, it is certain ye will be lost.

أَيَعِدُكُمْ أَنَّكُمْ إِذَا مِتُّمْ وَكُنْتُمْ تُرَابًا وَعِظَامًا أَنَّكُمْ مُخْرَجُونَ {35}

[Shakir 23:35] What! does he threaten you that when you are dead and become dust and bones that you shall then be brought forth?

[Pickthal 23:35] Doth he promise you that you, when ye are dead and have become dust and bones, will (again) be brought forth?

[Yusufali 23:35] "Does he promise that when ye die and become dust and bones, ye shall be brought forth (again)?

هَيْهَاتَ هَيْهَاتَ لِمَا تُوعَدُونَ {36}

[Shakir 23:36] Far, far is that which you are threatened with.

[Pickthal 23:36] Begone, begone, with that which ye are promised!

[Yusufali 23:36] "Far, very far is that which ye are promised!

إِنْ هِيَ إِلَّا حَيَاتُنَا الدُّنْيَا نَمُوتُ وَنَحْيَا وَمَا نَحْنُ بِمَبْعُوثِينَ {37}

[Shakir 23:37] There is naught but our life in this world; we die and we live and we shall not be raised again.

[Pickthal 23:37] There is naught but our life of the world; we die and we live, and we shall not be raised (again).

[Yusufali 23:37] "There is nothing but our life in this world! We shall die and we live! But we shall never be raised up again!

إِنْ هُوَ إِلَّا رَجُلٌ افْتَرَىٰ عَلَى اللَّهِ كَذِبًا وَمَا نَحْنُ لَهُ بِمُؤْمِنِينَ {38}

[Shakir 23:38] He is naught but a man who has forged a lie against Allah, and we are not going to believe in him.

[Pickthal 23:38] He is only a man who hath invented a lie about Allah. We are not going to put faith in him.

[Yusufali 23:38] "He is only a man who invents a lie against Allah, but we are not the ones to believe in him!"

قَالَ رَبِّ انْصُرْنِي بِمَا كَذَّبُونِ {39}

[Shakir 23:39] He said: O my Lord! help me against their calling me a liar.

[Pickthal 23:39] He said: My Lord! Help me because they deny me.

[Yusufali 23:39] (The prophet) said: "O my Lord! help me: for that they accuse me of falsehood."

قَالَ عَمَّا قَلِيلٍ لَيُصْبِحُنَّ نَادِمِينَ {40}

[Shakir 23:40] He said: In a little while they will most certainly be repenting.

[Pickthal 23:40] He said: In a little while they surely will become repentant.

[Yusufali 23:40] (Allah) said: "In but a little while, they are sure to be sorry!"

فَأَخَذَتْهُمُ الصَّيْحَةُ بِالْحَقِّ فَجَعَلْنَاهُمْ غُثَاءًۚ فَبُعْدًا لِلْقَوْمِ الظَّالِمِينَ {41}

[Shakir 23:41] So the punishment overtook them in justice, and We made them as rubbish; so away with the unjust people.

[Pickthal 23:41] So the (Awful) Cry overtook them rightfully, and We made them like as wreckage (that a torrent hurleth). A far removal for wrongdoing folk!

[Yusufali 23:41] Then the Blast overtook them with justice, and We made them as rubbish of dead leaves (floating on the stream of Time)! So away with the people who do wrong!

ثُمَّ أَنْشَأْنَا مِنْ بَعْدِهِمْ قُرُونًا آخَرِينَ {42}

[Shakir 23:42] Then We raised after them other generations.

[Pickthal 23:42] Then after them We brought forth other generations.

[Yusufali 23:42] Then We raised after them other generations.

مَا تَسْبِقُ مِنْ أُمَّةٍ أَجَلَهَا وَمَا يَسْتَأْخِرُونَ {43}

[Shakir 23:43] No people can hasten on their doom nor can they postpone (it).

[Pickthal 23:43] No nation can outstrip its term, nor yet postpone it.

[Yusufali 23:43] No people can hasten their term, nor can they delay (it).

ثُمَّ أَرْسَلْنَا رُسُلَنَا تَتْرَىٰ كُلَّ مَا جَاءَ أُمَّةً رَسُولُهَا كَذَّبُوهُۚ فَأَتْبَعْنَا بَعْضَهُمْ بَعْضًا وَجَعَلْنَاهُمْ أَحَادِيثَۚ فَبُعْدًا لِقَوْمٍ لَا يُؤْمِنُونَ {44}

[Shakir 23:44] Then We sent Our messengers one after another; whenever there came to a people their messenger, they called him a liar, so We made some of them follow others and We made them stories; so away with a people who do not believe!

[Pickthal 23:44] Then We sent our messengers one after another. Whenever its messenger came unto a nation they denied him; so We caused them to follow one another (to disaster) and We made them bywords. A far removal for folk who believe not!

[Yusufali 23:44] Then sent We our messengers in succession: every time there came to a people their messenger, they accused him of falsehood: so We made them follow each other (in punishment): We made them as a tale (that is told): So away with a people that will not believe!

ثُمَّ أَرْسَلْنَا مُوسَىٰ وَأَخَاهُ هَارُونَ بِآيَاتِنَا وَسُلْطَانٍ مُبِينٍ {45}

[Shakir 23:45] Then We sent Musa and his brother Haroun, with Our communications and a clear authority,

[Pickthal 23:45] Then We sent Moses and his brother Aaron with Our tokens and a clear warrant

[Yusufali 23:45] Then We sent Moses and his brother Aaron, with Our Signs and authority manifest,

إِلَىٰ فِرْعَوْنَ وَمَلَئِهِ فَاسْتَكْبَرُوا وَكَانُوا قَوْمًا عَالِينَ {46}

[Shakir 23:46] To Firon and his chiefs, but they behaved haughtily and they were an insolent people.

[Pickthal 23:46] Unto Pharaoh and his chiefs, but they scorned (them) and they were despotic folk.

[Yusufali 23:46] To Pharaoh and his Chiefs: But these behaved insolently: they were an arrogant people.

فَقَالُوا أَنُؤْمِنُ لِبَشَرَيْنِ مِثْلِنَا وَقَوْمُهُمَا لَنَا عَابِدُونَ {47}

[Shakir 23:47] And they said: What! shall we believe in two mortals like ourselves while their people serve us?

[Pickthal 23:47] And they said: Shall we put faith in two mortals like ourselves, and whose folk are servile unto us?

[Yusufali 23:47] They said: "Shall we believe in two men like ourselves? And their people are subject to us!"

فَكَذَّبُوهُمَا فَكَانُوا مِنَ الْمُهْلَكِينَ {48}

[Shakir 23:48] So they rejected them and became of those who were destroyed.

[Pickthal 23:48] So they denied them, and became of those who were destroyed.

[Yusufali 23:48] So they accused them of falsehood, and they became of those who were destroyed.

وَلَقَدْ آتَيْنَا مُوسَى الْكِتَابَ لَعَلَّهُمْ يَهْتَدُونَ {49}

[Shakir 23:49] And certainly We gave Musa the Book that they may follow a right direction.

[Pickthal 23:49] And We verily gave Moses the Scripture, that haply they might go aright.

[Yusufali 23:49] And We gave Moses the Book, in order that they might receive guidance.

وَجَعَلْنَا ابْنَ مَرْيَمَ وَأُمَّهُ آيَةً وَآوَيْنَاهُمَا إِلَىٰ رَبْوَةٍ ذَاتِ قَرَارٍ وَمَعِينٍ {50}

[Shakir 23:50] And We made the son of Marium and his mother a sign, and We gave them a shelter on a lofty ground having meadows and springs.

[Pickthal 23:50] And We made the son of Mary and his mother a portent, and We gave them refuge on a height, a place of flocks and watersprings.

[Yusufali 23:50] And We made the son of Mary and his mother as a Sign: We gave them both shelter on high ground, affording rest and security and furnished with springs.

يَا أَيُّهَا الرُّسُلُ كُلُوا مِنَ الطَّيِّبَاتِ وَاعْمَلُوا صَالِحًا إِنِّي بِمَا تَعْمَلُونَ عَلِيمٌ {51}

[Shakir 23:51] O messengers! eat of the good things and do good; surely I know what you do.

[Pickthal 23:51] O ye messengers! Eat of the good things, and do right. Lo! I am Aware of what ye do.

[Yusufali 23:51] O ye messengers! enjoy (all) things good and pure, and work righteousness: for I am well-acquainted with (all) that ye do.

وَإِنَّ هَٰذِهِ أُمَّتُكُمْ أُمَّةً وَاحِدَةً وَأَنَا رَبُّكُمْ فَاتَّقُونِ {52}

[Shakir 23:52] And surely this your religion is one religion and I am your Lord, therefore be careful (of your duty) to Me.

[Pickthal 23:52] And lo! this your religion is one religion and I am your Lord, so keep your duty unto Me.

[Yusufali 23:52] And verily this Brotherhood of yours is a single Brotherhood, and I am your Lord and Cherisher: therefore fear Me (and no other).

فَتَقَطَّعُوا أَمْرَهُمْ بَيْنَهُمْ زُبُرًا كُلُّ حِزْبٍ بِمَا لَدَيْهِمْ فَرِحُونَ {53}

[Shakir 23:53] But they cut off their religion among themselves into sects, each part rejoicing in that which is with them.

[Pickthal 23:53] But they (mankind) have broken their religion among them into sects, each group rejoicing in its tenets.

[Yusufali 23:53] But people have cut off their affair (of unity), between them, into sects: each party rejoices in that which is with itself.

فَذَرْهُمْ فِي غَمْرَتِهِمْ حَتَّىٰ حِينٍ {54}

[Shakir 23:54] Therefore leave them in their overwhelming ignorance till a time.

[Pickthal 23:54] So leave them in their error till a time.

[Yusufali 23:54] But leave them in their confused ignorance for a time.

أَيَحْسَبُونَ أَنَّمَا نُمِدُّهُمْ بِهِ مِنْ مَالٍ وَبَنِينَ {55}

[Shakir 23:55] Do they think that by what We aid them with of wealth and children,

[Pickthal 23:55] Think they that in the wealth and sons wherewith We provide them

[Yusufali 23:55] Do they think that because We have granted them abundance of wealth and sons,

نُسَارِعُ لَهُمْ فِي الْخَيْرَاتِۚ بَلْ لَا يَشْعُرُونَ {56}

[Shakir 23:56] We are hastening to them of good things? Nay, they do not perceive.

[Pickthal 23:56] We hasten unto them with good things? Nay, but they perceive not.

[Yusufali 23:56] We would hasten them on in every good? Nay, they do not understand.

إِنَّ الَّذِينَ هُمْ مِنْ خَشْيَةِ رَبِّهِمْ مُشْفِقُونَ {57}

[Shakir 23:57] Surely they who from fear of their Lord are cautious,

[Pickthal 23:57] Lo! those who go in awe for fear of their Lord.

[Yusufali 23:57] Verily those who live in awe for fear of their Lord;

وَالَّذِينَ هُمْ بِآيَاتِ رَبِّهِمْ يُؤْمِنُونَ {58}

[Shakir 23:58] And those who believe in the communications of their Lord,

[Pickthal 23:58] And those who believe in the revelations of their Lord,

[Yusufali 23:58] Those who believe in the Signs of their Lord;

وَالَّذِينَ هُمْ بِرَبِّهِمْ لَا يُشْرِكُونَ {59}

[Shakir 23:59] And those who do not associate (aught) with their Lord,

[Pickthal 23:59] And those who ascribe not partners unto their Lord,

[Yusufali 23:59] Those who join not (in worship) partners with their Lord;

وَالَّذِينَ يُؤْتُونَ مَا آتَوْا وَقُلُوبُهُمْ وَجِلَةٌ أَنَّهُمْ إِلَىٰ رَبِّهِمْ رَاجِعُونَ {60}

[Shakir 23:60] And those who give what they give (in alms) while their hearts are full of fear that to their Lord they must return,

[Pickthal 23:60] And those who give that which they give with hearts afraid because they are about to return unto their Lord,

[Yusufali 23:60] And those who dispense their charity with their hearts full of fear, because they will return to their Lord;-

أُولَٰئِكَ يُسَارِعُونَ فِي الْخَيْرَاتِ وَهُمْ لَهَا سَابِقُونَ {61}

[Shakir 23:61] These hasten to good things and they are foremost in (attaining) them.

[Pickthal 23:61] These race for the good things, and they shall win them in the race.

[Yusufali 23:61] It is these who hasten in every good work, and these who are foremost in them.

وَلَا نُكَلِّفُ نَفْسًا إِلَّا وُسْعَهَا وَلَدَيْنَا كِتَابٌ يَنْطِقُ بِالْحَقِّۚ وَهُمْ لَا يُظْلَمُونَ {62}

[Shakir 23:62] And We do not lay on any soul a burden except to the extent of its ability, and with Us is a book which speaks the truth, and they shall not be dealt with unjustly.

[Pickthal 23:62] And we task not any soul beyond its scope, and with Us is a Record which speaketh the truth, and they will not be wronged.

[Yusufali 23:62] On no soul do We place a burden greater than it can bear: before Us is a record which clearly shows the truth: they will never be wronged.

بَلْ قُلُوبُهُمْ فِي غَمْرَةٍ مِنْ هَٰذَا وَلَهُمْ أَعْمَالٌ مِنْ دُونِ ذَٰلِكَ هُمْ لَهَا عَامِلُونَ {63}

[Shakir 23:63] Nay, their hearts are in overwhelming ignorance with respect to it and they have besides this other deeds which they do.

[Pickthal 23:63] Nay, but their hearts are in ignorance of this (Qur'an), and they have other works, besides, which they are doing;

[Yusufali 23:63] But their hearts are in confused ignorance of this; and there are, besides that, deeds of theirs, which they will (continue) to do,-

حَتَّىٰ إِذَا أَخَذْنَا مُتْرَفِيهِمْ بِالْعَذَابِ إِذَا هُمْ يَجْأَرُونَ {64}

[Shakir 23:64] Until when We overtake those who lead easy lives among them with punishment, lo! they cry for succor.

[Pickthal 23:64] Till when We grasp their luxurious ones with the punishment, behold! they supplicate.

[Yusufali 23:64] Until, when We seize in Punishment those of them who received the good things of this world, behold, they will groan in supplication!

لَا تَجْأَرُوا الْيَوْمَ إِنَّكُمْ مِنَّا لَا تُنْصَرُونَ {65}

[Shakir 23:65] Cry not for succor this day; surely you shall not be given help from Us.

[Pickthal 23:65] Supplicate not this day! Assuredly ye will not be helped by Us.

[Yusufali 23:65] (It will be said): "Groan not in supplication this day: for ye shall certainly not be helped by Us.

قَدْ كَانَتْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنْتُمْ عَلَىٰ أَعْقَابِكُمْ تَنْكِصُونَ {66}

[Shakir 23:66] My communications were indeed recited to you, but you used to turn back on your heels,

[Pickthal 23:66] My revelations were recited unto you, but ye used to turn back on your heels,

[Yusufali 23:66] "My Signs used to be rehearsed to you, but ye used to turn back on your heels-

مُسْتَكْبِرِينَ بِهِ سَامِرًا تَهْجُرُونَ {67}

[Shakir 23:67] In arrogance; talking nonsense about the Quran, and left him like one telling fables by night.

[Pickthal 23:67] In scorn thereof. Nightly did ye rave together.

[Yusufali 23:67] "In arrogance: talking nonsense about the (Qur'an), like one telling fables by night."

أَفَلَمْ يَدَّبَّرُوا الْقَوْلَ أَمْ جَاءَهُمْ مَا لَمْ يَأْتِ آبَاءَهُمُ الْأَوَّلِينَ {68}

[Shakir 23:68] Is it then that they do not ponder over what is said, or is it that there has come to them that which did not come to their fathers of old?

[Pickthal 23:68] Have they not pondered the Word, or hath that come unto them which came not unto their fathers of old?

[Yusufali 23:68] Do they not ponder over the Word (of Allah), or has anything (new) come to them that did not come to their fathers of old?

أَمْ لَمْ يَعْرِفُوا رَسُولَهُمْ فَهُمْ لَهُ مُنْكِرُونَ {69}

[Shakir 23:69] Or is it that they have not recognized their Messenger, so that they deny him?

[Pickthal 23:69] Or know they not their messenger, and so reject him?

[Yusufali 23:69] Or do they not recognise their Messenger, that they deny him?

أَمْ يَقُولُونَ بِهِ جِنَّةٌۚ بَلْ جَاءَهُمْ بِالْحَقِّ وَأَكْثَرُهُمْ لِلْحَقِّ كَارِهُونَ {70}

[Shakir 23:70] Or do they say: There is madness in him? Nay! he has brought them the truth, and most of them are averse from the truth.

[Pickthal 23:70] Or say they: There is a madness in him? Nay, but he bringeth them the Truth; and most of them are haters of the Truth.

[Yusufali 23:70] Or do they say, "He is possessed"? Nay, he has brought them the Truth, but most of them hate the Truth.

وَلَوِ اتَّبَعَ الْحَقُّ أَهْوَاءَهُمْ لَفَسَدَتِ السَّمَاوَاتُ وَالْأَرْضُ وَمَنْ فِيهِنَّۚ بَلْ أَتَيْنَاهُمْ بِذِكْرِهِمْ فَهُمْ عَنْ ذِكْرِهِمْ مُعْرِضُونَ {71}

[Shakir 23:71] And should the truth follow their low desires, surely the heavens and the earth and all those who are therein would have perished. Nay! We have brought to them their reminder, but from their reminder they turn aside.

[Pickthal 23:71] And if the Truth had followed their desires, verily the heavens and the earth and whosoever is therein had been corrupted. Nay, We have brought them their Reminder, but from their Reminder they now turn away.

[Yusufali 23:71] If the Truth had been in accord with their desires, truly the heavens and the earth, and all beings therein would have been in confusion and corruption! Nay, We have sent them their admonition, but they turn away from their admonition.

أَمْ تَسْأَلُهُمْ خَرْجًا فَخَرَاجُ رَبِّكَ خَيْرٌ وَهُوَ خَيْرُ الرَّازِقِينَ {72}

[Shakir 23:72] Or is it that you ask them a recompense? But the recompense of your Lord is best, and He is the best of those who provide sustenance.

[Pickthal 23:72] Or dost thou ask of them (O Muhammad) any tribute? But the bounty of thy Lord is better, for He is Best of all who make provision.

[Yusufali 23:72] Or is it that thou askest them for some recompense? But the recompense of thy Lord is best: He is the Best of those who give sustenance.

وَإِنَّكَ لَتَدْعُوهُمْ إِلَىٰ صِرَاطٍ مُسْتَقِيمٍ {73}

[Shakir 23:73] And most surely you invite them to a right way.

[Pickthal 23:73] And lo! thou summonest them indeed unto a straight path.

[Yusufali 23:73] But verily thou callest them to the Straight Way;

وَإِنَّ الَّذِينَ لَا يُؤْمِنُونَ بِالْآخِرَةِ عَنِ الصِّرَاطِ لَنَاكِبُونَ {74}

[Shakir 23:74] And most surely those who do not believe in the hereafter are deviating from the way.

[Pickthal 23:74] And lo! those who believe not in the Hereafter are indeed astray from the path.

[Yusufali 23:74] And verily those who believe not in the Hereafter are deviating from that Way.

وَلَوْ رَحِمْنَاهُمْ وَكَشَفْنَا مَا بِهِمْ مِنْ ضُرٍّ لَلَجُّوا فِي طُغْيَانِهِمْ يَعْمَهُونَ {75}

[Shakir 23:75] And if We show mercy to them and remove the distress they have, they would persist in their inordinacy, blindly wandering on.

[Pickthal 23:75] Though We had mercy on them and relieved them of the harm afflicting them, they still would wander blindly on in their contumacy.

[Yusufali 23:75] If We had mercy on them and removed the distress which is on them, they would obstinately persist in their transgression, wandering in distraction to and fro.

وَلَقَدْ أَخَذْنَاهُمْ بِالْعَذَابِ فَمَا اسْتَكَانُوا لِرَبِّهِمْ وَمَا يَتَضَرَّعُونَ {76}

[Shakir 23:76] And already We overtook them with chastisement, but they were not submissive to their Lord, nor do they humble themselves.

[Pickthal 23:76] Already have We grasped them with punishment, but they humble not themselves unto their Lord, nor do they pray,

[Yusufali 23:76] We inflicted Punishment on them, but they humbled not themselves to their Lord, nor do they submissively entreat (Him)!-

حَتَّىٰ إِذَا فَتَحْنَا عَلَيْهِمْ بَابًا ذَا عَذَابٍ شَدِيدٍ إِذَا هُمْ فِيهِ مُبْلِسُونَ {77}

[Shakir 23:77] Until when We open upon them a door of severe chastisement, lo! they are in despair at it.

[Pickthal 23:77] Until, when We open for them the gate of extreme punishment, behold! they are aghast thereat.

[Yusufali 23:77] Until We open on them a gate leading to a severe Punishment: then Lo! they will be plunged in despair therein!

وَهُوَ الَّذِي أَنْشَأَ لَكُمُ السَّمْعَ وَالْأَبْصَارَ وَالْأَفْئِدَةَۚ قَلِيلًا مَا تَشْكُرُونَ {78}

[Shakir 23:78] And He it is Who made for you the ears and the eyes and the hearts; little is it that you give thanks.

[Pickthal 23:78] He it is Who hath created for you ears and eyes and hearts. Small thanks give ye!

[Yusufali 23:78] It is He Who has created for you (the faculties of) hearing, sight, feeling and understanding: little thanks it is ye give!

وَهُوَ الَّذِي ذَرَأَكُمْ فِي الْأَرْضِ وَإِلَيْهِ تُحْشَرُونَ {79}

[Shakir 23:79] And He it is Who multiplied you in the earth, and to Him you shall be gathered.

[Pickthal 23:79] And He it is Who hath sown you broadcast in the earth, and unto Him ye will be gathered.

[Yusufali 23:79] And He has multiplied you through the earth, and to Him shall ye be gathered back.

وَهُوَ الَّذِي يُحْيِي وَيُمِيتُ وَلَهُ اخْتِلَافُ اللَّيْلِ وَالنَّهَارِۚ أَفَلَا تَعْقِلُونَ {80}

[Shakir 23:80] And He it is Who gives life and causes death, and (in) His (control) is the alternation of the night and the day; do you not then understand?

[Pickthal 23:80] And He it is Who giveth life and causeth death, and His is the difference of night and day. Have ye then no sense?

[Yusufali 23:80] It is He Who gives life and death, and to Him (is due) the alternation of Night and Day: will ye not then understand?

بَلْ قَالُوا مِثْلَ مَا قَالَ الْأَوَّلُونَ {81}

[Shakir 23:81] Nay, they say the like of what the ancients said:

[Pickthal 23:81] Nay, but they say the like of that which said the men of old;

[Yusufali 23:81] On the contrary they say things similar to what the ancients said.

قَالُوا أَإِذَا مِتْنَا وَكُنَّا تُرَابًا وَعِظَامًا أَإِنَّا لَمَبْعُوثُونَ {82}

[Shakir 23:82] They say: What! When we are dead and become dust and bones, shall we then be raised?

[Pickthal 23:82] They say: When we are dead and have become (mere) dust and bones, shall we then, forsooth, be raised again?

[Yusufali 23:82] They say: "What! when we die and become dust and bones, could we really be raised up again?

لَقَدْ وُعِدْنَا نَحْنُ وَآبَاؤُنَا هَٰذَا مِنْ قَبْلُ إِنْ هَٰذَا إِلَّا أَسَاطِيرُ الْأَوَّلِينَ {83}

[Shakir 23:83] Certainly we are promised this, and (so were) our fathers aforetime; this is naught but stories of those of old.

[Pickthal 23:83] We were already promised this, we and our forefathers. Lo! this is naught but fables of the men of old.

[Yusufali 23:83] "Such things have been promised to us and to our fathers before! they are nothing but tales of the ancients!"

قُلْ لِمَنِ الْأَرْضُ وَمَنْ فِيهَا إِنْ كُنْتُمْ تَعْلَمُونَ {84}

[Shakir 23:84] Say: Whose is the earth, and whoever is therein, if you know?

[Pickthal 23:84] Say: Unto Whom (belongeth) the earth and whosoever is therein, if ye have knowledge?

[Yusufali 23:84] Say: "To whom belong the earth and all beings therein? (say) if ye know!"

سَيَقُولُونَ لِلَّهِۚ قُلْ أَفَلَا تَذَكَّرُونَ {85}

[Shakir 23:85] They will say: Allah's. Say: Will you not then mind?

[Pickthal 23:85] They will say: Unto Allah. Say: Will ye not then remember?

[Yusufali 23:85] They will say, "To Allah!" say: "Yet will ye not receive admonition?"

قُلْ مَنْ رَبُّ السَّمَاوَاتِ السَّبْعِ وَرَبُّ الْعَرْشِ الْعَظِيمِ {86}

[Shakir 23:86] Say: Who is the Lord of the seven heavens and the Lord of the mighty dominion?

[Pickthal 23:86] Say: Who is Lord of the seven heavens, and Lord of the Tremendous Throne?

[Yusufali 23:86] Say: "Who is the Lord of the seven heavens, and the Lord of the Throne (of Glory) Supreme?"

سَيَقُولُونَ لِلَّهِۚ قُلْ أَفَلَا تَتَّقُونَ {87}

[Shakir 23:87] They will say: (This is) Allah's. Say: Will you not then guard (against evil)?

[Pickthal 23:87] They will say: Unto Allah (all that belongeth). Say: Will ye not then keep duty (unto Him)?

[Yusufali 23:87] They will say, "(They belong) to Allah." Say: "Will ye not then be filled with awe?"

قُلْ مَنْ بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجِيرُ وَلَا يُجَارُ عَلَيْهِ إِنْ كُنْتُمْ تَعْلَمُونَ {88}

[Shakir 23:88] Say: Who is it in Whose hand is the kingdom of all things and Who gives succor, but against Him Succor is not given, if you do but know?

[Pickthal 23:88] Say: In Whose hand is the dominion over all things and He protecteth, while against Him there is no protection, if ye have knowledge?

[Yusufali 23:88] Say: "Who is it in whose hands is the governance of all things,- who protects (all), but is not protected (of any)? (say) if ye know."

سَيَقُولُونَ لِلَّهِۚ قُلْ فَأَنَّىٰ تُسْحَرُونَ {89}

[Shakir 23:89] They will say: (This is) Allah's. Say: From whence are you then deceived?

[Pickthal 23:89] They will say: Unto Allah (all that belongeth). Say: How then are ye bewitched?

[Yusufali 23:89] They will say, "(It belongs) to Allah." Say: "Then how are ye deluded?"

بَلْ أَتَيْنَاهُمْ بِالْحَقِّ وَإِنَّهُمْ لَكَاذِبُونَ {90}

[Shakir 23:90] Nay! We have brought to them the truth, and most surely they are liars.

[Pickthal 23:90] Nay, but We have brought them the Truth, and lo! they are liars.

[Yusufali 23:90] We have sent them the Truth: but they indeed practise falsehood!

مَا اتَّخَذَ اللَّهُ مِنْ وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَٰهٍۚ إِذًا لَذَهَبَ كُلُّ إِلَٰهٍ بِمَا خَلَقَ وَلَعَلَا بَعْضُهُمْ عَلَىٰ بَعْضٍۚ سُبْحَانَ اللَّهِ عَمَّا يَصِفُونَ {91}

[Shakir 23:91] Never did Allah take to Himself a son, and never was there with him any (other) god-- in that case would each god have certainly taken away what he created, and some of them would certainly have overpowered others; glory be to Allah above what they describe!

[Pickthal 23:91] Allah hath not chosen any son, nor is there any god along with Him; else would each god have assuredly championed that which he created, and some of them would assuredly have overcome others. Glorified be Allah above all that they allege.

[Yusufali 23:91] No son did Allah beget, nor is there any god along with Him: (if there were many gods), behold, each god would have taken away what he had created, and some would have lorded it over others! Glory to Allah! (He is free) from the (sort of) things they attribute to Him!

عَالِمِ الْغَيْبِ وَالشَّهَادَةِ فَتَعَالَىٰ عَمَّا يُشْرِكُونَ {92}

[Shakir 23:92] The Knower of the unseen and the seen, so may He be exalted above what they associate (with Him).

[Pickthal 23:92] Knower of the Invisible and the Visible! and Exalted be He over all that they ascribe as partners (unto Him)!

[Yusufali 23:92] He knows what is hidden and what is open: too high is He for the partners they attribute to Him!

قُلْ رَبِّ إِمَّا تُرِيَنِّي مَا يُوعَدُونَ {93}

[Shakir 23:93] Say: O my Lord! if Thou shouldst make me see what they are threatened with:

[Pickthal 23:93] Say: My Lord! If Thou shouldst show me that which they are promised.

[Yusufali 23:93] Say: "O my Lord! if Thou wilt show me (in my lifetime) that which they are warned against,-

رَبِّ فَلَا تَجْعَلْنِي فِي الْقَوْمِ الظَّالِمِينَ {94}

[Shakir 23:94] My Lord! then place me not with the unjust.

[Pickthal 23:94] My Lord! then set me not among the wrongdoing folk.

[Yusufali 23:94] "Then, O my Lord! put me not amongst the people who do wrong!"

وَإِنَّا عَلَىٰ أَنْ نُرِيَكَ مَا نَعِدُهُمْ لَقَادِرُونَ {95}

[Shakir 23:95] And most surely We are well able to make you see what We threaten them with.

[Pickthal 23:95] And verily We are Able to show thee that which We have promised them.

[Yusufali 23:95] And We are certainly able to show thee (in fulfilment) that against which they are warned.

ادْفَعْ بِالَّتِي هِيَ أَحْسَنُ السَّيِّئَةَۚ نَحْنُ أَعْلَمُ بِمَا يَصِفُونَ {96}

[Shakir 23:96] Repel evil by what is best; We know best what they describe.

[Pickthal 23:96] Repel evil with that which is better. We are Best Aware of that which they allege.

[Yusufali 23:96] Repel evil with that which is best: We are well acquainted with the things they say.

وَقُلْ رَبِّ أَعُوذُ بِكَ مِنْ هَمَزَاتِ الشَّيَاطِينِ {97}

[Shakir 23:97] And say: O my Lord! I seek refuge in Thee from the evil suggestions of the Shaitans;

[Pickthal 23:97] And say: My Lord! I seek refuge in Thee from suggestions of the evil ones,

[Yusufali 23:97] And say "O my Lord! I seek refuge with Thee from the suggestions of the Evil Ones.

وَأَعُوذُ بِكَ رَبِّ أَنْ يَحْضُرُونِ {98}

[Shakir 23:98] And I seek refuge in Thee! O my Lord! from their presence.

[Pickthal 23:98] And I seek refuge in Thee, my Lord, lest they be present with me,

[Yusufali 23:98] "And I seek refuge with Thee O my Lord! lest they should come near me."

حَتَّىٰ إِذَا جَاءَ أَحَدَهُمُ الْمَوْتُ قَالَ رَبِّ ارْجِعُونِ {99}

[Shakir 23:99] Until when death overtakes one of them, he says: Send me back, my Lord, send me back;

[Pickthal 23:99] Until, when death cometh unto one of them, he saith: My Lord! Send me back,

[Yusufali 23:99] (In Falsehood will they be) Until, when death comes to one of them, he says: "O my Lord! send me back (to life),-

لَعَلِّي أَعْمَلُ صَالِحًا فِيمَا تَرَكْتُۚ كَلَّاۚ إِنَّهَا كَلِمَةٌ هُوَ قَائِلُهَا وَمِنْ وَرَائِهِمْ بَرْزَخٌ إِلَىٰ يَوْمِ يُبْعَثُونَ {100}

[Shakir 23:100] Haply I may do good in that which I have left. By no means! it is a (mere) word that he speaks; and before them is a barrier until the day they are raised.

[Pickthal 23:100] That I may do right in that which I have left behind! But nay! It is but a word that he speaketh; and behind them is a barrier until the day when they are raised.

[Yusufali 23:100] "In order that I may work righteousness in the things I neglected." - "By no means! It is but a word he says."- Before them is a Partition till the Day they are raised up.

فَإِذَا نُفِخَ فِي الصُّورِ فَلَا أَنْسَابَ بَيْنَهُمْ يَوْمَئِذٍ وَلَا يَتَسَاءَلُونَ {101}

[Shakir 23:101] So when the trumpet is blown, there shall be no ties of relationship between them on that day, nor shall they ask of each other.

[Pickthal 23:101] And when the trumpet is blown there will be no kinship among them that day, nor will they ask of one another.

[Yusufali 23:101] Then when the Trumpet is blown, there will be no more relationships between them that Day, nor will one ask after another!

فَمَنْ ثَقُلَتْ مَوَازِينُهُ فَأُولَٰئِكَ هُمُ الْمُفْلِحُونَ {102}

[Shakir 23:102] Then as for him whose good deeds are preponderant, these are the successful.

[Pickthal 23:102] Then those whose scales are heavy, they are the successful.

[Yusufali 23:102] Then those whose balance (of good deeds) is heavy,- they will attain salvation:

وَمَنْ خَفَّتْ مَوَازِينُهُ فَأُولَٰئِكَ الَّذِينَ خَسِرُوا أَنْفُسَهُمْ فِي جَهَنَّمَ خَالِدُونَ {103}

[Shakir 23:103] And as for him whose good deeds are light, these are they who shall have lost their souls, abiding in hell

[Pickthal 23:103] And those whose scales are light are those who lose their souls, in hell abiding.

[Yusufali 23:103] But those whose balance is light, will be those who have lost their souls, in Hell will they abide.

تَلْفَحُ وُجُوهَهُمُ النَّارُ وَهُمْ فِيهَا كَالِحُونَ {104}

[Shakir 23:104] The fire shall scorch their faces, and they therein shall be in severe affliction.

[Pickthal 23:104] The fire burneth their faces, and they are glum therein.

[Yusufali 23:104] The Fire will burn their faces, and they will therein grin, with their lips displaced.

أَلَمْ تَكُنْ آيَاتِي تُتْلَىٰ عَلَيْكُمْ فَكُنْتُمْ بِهَا تُكَذِّبُونَ {105}

[Shakir 23:105] Were not My communications recited to you? But you used to reject them.

[Pickthal 23:105] (It will be said): Were not My revelations recited unto you, and then ye used to deny them?

[Yusufali 23:105] "Were not My Signs rehearsed to you, and ye did but treat them as falsehood?"

قَالُوا رَبَّنَا غَلَبَتْ عَلَيْنَا شِقْوَتُنَا وَكُنَّا قَوْمًا ضَالِّينَ {106}

[Shakir 23:106] They shall say: O our Lord! our adversity overcame us and we were an erring people:

[Pickthal 23:106] They will say: Our Lord! Our evil fortune conquered us, and we were erring folk.

[Yusufali 23:106] They will say: "our Lord! Our misfortune overwhelmed us, and we became a people astray!

رَبَّنَا أَخْرِجْنَا مِنْهَا فَإِنْ عُدْنَا فَإِنَّا ظَالِمُونَ {107}

[Shakir 23:107] O our Lord! Take us out of it; then if we return (to evil) surely we shall be unjust.

[Pickthal 23:107] Our Lord! Oh, bring us forth from hence! If we return (to evil) then indeed we shall be wrong-doers.

[Yusufali 23:107] "Our Lord! bring us out of this: if ever we return (to Evil), then shall we be wrong-doers indeed!"

قَالَ اخْسَئُوا فِيهَا وَلَا تُكَلِّمُونِ {108}

[Shakir 23:108] He shall say: Go away into it and speak nat to Me;

[Pickthal 23:108] He saith: Begone therein, and speak not unto Me.

[Yusufali 23:108] He will say: "Be ye driven into it (with ignominy)! And speak ye not to Me!

إِنَّهُ كَانَ فَرِيقٌ مِنْ عِبَادِي يَقُولُونَ رَبَّنَا آمَنَّا فَاغْفِرْ لَنَا وَارْحَمْنَا وَأَنْتَ خَيْرُ الرَّاحِمِينَ {109}

[Shakir 23:109] Surely there was a party of My servants who said: O OUI Lord! we believe, so do Thou forgive us and have mercy on us, and Thou art the best of the Merciful ones.

[Pickthal 23:109] Lo! there was a party of My slaves who said: Our Lord! We believe, therefor forgive us and have mercy on us for Thou art Best of all who show mercy;

[Yusufali 23:109] "A part of My servants there was, who used to pray 'our Lord! we believe; then do Thou forgive us, and have mercy upon us: For Thou art the Best of those who show mercy!"

فَاتَّخَذْتُمُوهُمْ سِخْرِيًّا حَتَّىٰ أَنْسَوْكُمْ ذِكْرِي وَكُنْتُمْ مِنْهُمْ تَضْحَكُونَ {110}

[Shakir 23:110] But you took them for a mockery until they made you forget My remembrance and you used to laugh at them.

[Pickthal 23:110] But ye chose them for a laughing-stock until they caused you to forget remembrance of Me, while ye laughed at them.

[Yusufali 23:110] "But ye treated them with ridicule, so much so that (ridicule of) them made you forget My Message while ye were laughing at them!

إِنِّي جَزَيْتُهُمُ الْيَوْمَ بِمَا صَبَرُوا أَنَّهُمْ هُمُ الْفَائِزُونَ {111}

[Shakir 23:111] Surely I have rewarded them this day because they were patient, that they are the achievers.

[Pickthal 23:111] Lo! I have rewarded them this day forasmuch as they were steadfast in that they, even they, are the triumphant.

[Yusufali 23:111] "I have rewarded them this Day for their patience and constancy: they are indeed the ones that have achieved Bliss..."

قَالَ كَمْ لَبِثْتُمْ فِي الْأَرْضِ عَدَدَ سِنِينَ {112}

[Shakir 23:112] He will say: How many years did you tarry in the earth?

[Pickthal 23:112] He will say: How long tarried ye in the earth, counting by years?

[Yusufali 23:112] He will say: "What number of years did ye stay on earth?"

قَالُوا لَبِثْنَا يَوْمًا أَوْ بَعْضَ يَوْمٍ فَاسْأَلِ الْعَادِّينَ {113}

[Shakir 23:113] They will say: We tarried a day or part of a day, but ask those who keep account.

[Pickthal 23:113] They will say: We tarried by a day or part of a day. Ask of those who keep count!

[Yusufali 23:113] They will say: "We stayed a day or part of a day: but ask those who keep account."

قَالَ إِنْ لَبِثْتُمْ إِلَّا قَلِيلًا لَوْ أَنَّكُمْ كُنْتُمْ تَعْلَمُونَ {114}

[Shakir 23:114] He will say: You did tarry but a little-- had you but known (it):

[Pickthal 23:114] He will say: Ye tarried but a little if ye only knew.

[Yusufali 23:114] He will say: "Ye stayed not but a little,- if ye had only known!

أَفَحَسِبْتُمْ أَنَّمَا خَلَقْنَاكُمْ عَبَثًا وَأَنَّكُمْ إِلَيْنَا لَا تُرْجَعُونَ {115}

[Shakir 23:115] What! did you then think that We had created you in vain and that you shall not be returned to Us?

[Pickthal 23:115] Deemed ye then that We had created you for naught, and that ye would not be returned unto Us?

[Yusufali 23:115] "Did ye then think that We had created you in jest, and that ye would not be brought back to Us (for account)?"

فَتَعَالَى اللَّهُ الْمَلِكُ الْحَقُّ لَا إِلَٰهَ إِلَّا هُوَ رَبُّ الْعَرْشِ الْكَرِيمِ {116}

[Shakir 23:116] So exalted be Allah, the True King; no god is there but He, the Lord of the honorable dominion.

[Pickthal 23:116] Now Allah be Exalted, the True King! There is no Allah save Him, the Lord of the Throne of Grace.

[Yusufali 23:116] Therefore exalted be Allah, the King, the Reality: there is no god but He, the Lord of the Throne of Honour!

وَمَنْ يَدْعُ مَعَ اللَّهِ إِلَٰهًا آخَرَ لَا بُرْهَانَ لَهُ بِهِ فَإِنَّمَا حِسَابُهُ عِنْدَ رَبِّهِۚ إِنَّهُ لَا يُفْلِحُ الْكَافِرُونَ {117}

[Shakir 23:117] And whoever invokes with Allah another god-- he has no proof of this-- his reckoning is only with his Lord; surely the unbelievers shall not be successful.

[Pickthal 23:117] He who crieth unto any other god along with Allah hath no proof thereof. His reckoning is only with his Lord. Lo! disbelievers will not be successful.

[Yusufali 23:117] If anyone invokes, besides Allah, Any other god, he has no authority therefor; and his reckoning will be only with his Lord! and verily the Unbelievers will fail to win through!

وَقُلْ رَبِّ اغْفِرْ وَارْحَمْ وَأَنْتَ خَيْرُ الرَّاحِمِينَ {118}

[Shakir 23:118] And say: O my Lord! forgive and have mercy, and Thou art the best of the Merciful ones.

[Pickthal 23:118] And (O Muhammad) say: My Lord! Forgive and have mercy, for Thou art Best of all who show mercy.

[Yusufali 23:118] So say: "O my Lord! grant Thou forgiveness and mercy for Thou art the Best of those who show mercy!"

The Realm of Privacy in Islam

Islam considers the safeguarding of people’s privacy as not only an individual duty of all people but also as the Islamic state and government’s obligation and regards any illegal interference and violation of people’s privacy (either from the side of other people or the government authorities) sin and illegal. Islam invites everybody to observe this sanctuary and avoiding from its breach and transgression and for those violating others’ privacy in addition to heavenly punishments considers worldly penalties.

Doubtlessly, if the area of people’s privacy in all dimensionswill not be defined and every one defines it according to his own taste and thoughts, it should not be expected that the safeguarding and protection of this sanctuary be actualized.

Islam by expressing the restrictions related to privacy defined the actions causing itsviolation and prohibits people from doing them and considers punishments for those committing such actions.

Some of such actions include: investigation into others privacy and about their secrets, entering to the privacy of people’s houses and homes without their permission, eavesdropping people’s conversations, suspicion and mistrust of others, illegal look in people’s privacy and correspondences, gossiping, sarcasm, cursing, telling tales, fault finding and offending people’s reputations.

Any of the above actionswill be survived here shortly and the ways to avoid them in lofty instructions of Islam will be expressed.

1. Prohibition of investigation and inspection

In dictionaries of Farsi for the word ‘investigation’ (tajassos ) in this language, there are many meaningslike: touching by hand, touch, look for, inspect, and checking with hands, gathering news and research. The root or the common image of all these meanings is the attempt to gain information about others.

The literal meaning of ‘investigation’ is that a person is after gaining news and becoming aware of affairs that the owner of them tries to keep the hidden or concealed ordoesn’t desire others to have access to them. A person attempting to gain such informationis called ‘spy’.

In Farsi, the term ‘tahassos ’ also means gaining news and becoming aware of others’ information.

Some consider (tajassos ) ‘investigation’ and (tahassos ) as synonyms and takes no difference in their connotations but some know the distinguishing aspects of these two terms in this that in the investigation the spy is after the information that are denied from him but (tahassos ) is gaining information about others without any denial.

It is also said that ‘investigation’ is searching and trying for gaining information from the information of internal affairs and not apparent and clear affairs of others bur (tahassos ) is about the news and information that people can with a little attempt and just by using his common sense.Sometimes these two terms are distinguished according to their aims and accordingly, ‘investigation’ is interpreted as searching in others’ news and information with a malevolent and malicious aims and with the intention of conveying them to others but the allocated connotation of (tahassos ) is becoming aware of the apparent affairs of others with benevolence and no malicious aim neither for oneself (nor others).

The fundamentals of investigation and inspection are:

A. Searching and looking for concealed affairs ofothers which are not desired by them to be at others’ access.

B. Being personal and private of those affairs in a way that access to those is just the right and within the authority of their own.

Prohibition of investigationis stated explicitly and emphasized in the Divine words . The great Quran addressed the believers in this way that:

يَا أَيُّهَا الَّذِينَ آمَنُوا…………… .. وَلَا تَجَسَّسُوا

Believers… do not spy. (Quran 49:12)

Meanwhile the respectful Prophet of Islam (S) stated explicitly: “I am not authorized to split people’s heart and become aware of their hidden and internal thoughts. 1

Investigation and curiosity in others private affairs from one side are addictive for the spy and captivate him and from the other side its influence on the society is the creation of the sense of insecurity and causes the public security and trust that are the greatest assets of a society to be marred. Specially, if an illegal and unwanted investigationis managed by government in people’s private affairs that results in corruption among people and in the society, according to the Prophet of Islam2 .

Even in the heart of the family also if the parents take such actions about their children which more than the limits of required and conventional supervision, this will cause the sense ofsuspicion and distrusts pathetically and finally leads to making the family fundamentals shaky.

In Islam religion law, this rightis given to the house owner to hinder a person who attempts to investigate from inside his house. If the spy will not give up his disturbance and keep investigating, the house owner stops his illegal action by throwing gravels and even if this leads to injury or unintentional death of the spy, the house owner will not be responsible for the regulations and religion law.

Besides the physical investigation of people’s privacy, also inquisition is also of obvious instances of investigation and violation of the privacy of the opinion or idea owner andis forbidden by Islam sacred religion law.

It should be noted that the main reason of Islam sensitivity for forbidding the investigation in others’ personal affairs and privacy is this that inspection and investigation are one of the important and effective in destruction of relations within a society and many social vulnerabilities have roots in this. A campaign against this social destructive element can have a basic and instructive role in strengthening people’s relations in a society.

Distinguish between investigation in social affairs and in peoples’ privacy is necessary. Whatis forbidden by Islam religion law and introduced as an illegal and immoral act is the investigation into people’s private affairs since this is in contrast with the human honesty and greatness.While the investigation in social affairs for removal of corruption as a necessity and for the public expediency is required and is regarded the responsibility of Islamic government. Accordingly, there are differences between instances of investigation in the social area and area of people’s privacy.

Instances of investigation in social affairsare: continuous supervision and inspection in people’s social behavior in the society, keeping enemies’ actions and provocations and trying to gain information about influential incidents in society.

Instances of investigation in people’s privacy are: attempts to gain information about others’ private affairs by eavesdropping or listening into their private conversations, inspection in people’s personal and private things, interrogation and questioning about people’s private affairs and secrets, attempts to discover personal deficiencies, sins or personal moral corruptions of people such as private drinking of alcohol and any kind of unnecessary inspection and investigation that considering the stated decree ( do not inspect) is not within the absolute reverence of Islam religion law.

2. Prohibition of illegal entrance to people’s privacy

Doubtlessly, home and house are of obvious and important instances of people’s privacy and entering them without permission is the breach of the owner of the house or home privacy and violation of his absolute right.

In the Great Quranverses and the Prophet's tradition and his eligible successors, determined ceremonies are considered for entering the house, home and privacy and Muslims are obliged to follow these ceremonies.

According to those customs, when a person wants to enter others’ home and privacy, he must act as follows:

A.Estinas : (An Arabicterm which literally means “asking for kindness.” Here it means presenting acquaintance with kindness): Entering others’ place of residency or privacy necessitates that the entering person firstly introduces himself to the home or privacy residents, the Great Quran states:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا …

Believers do not enter houses other than your houses until you first ask permission. (Quran, 24:27)

Estinas means the introducing and presenting acquaintance of the entering person with the host.

Considering this point is of importance that in the Great Quran the term ‘estinas ’ is used which its root is ‘ons ’ (familiarity). The connotation of this term is that the person who wants to enter the others’ home or house must introduce himself kindly, softly, politely and in a friendly manner.

B.Estizan (Asking for permission): Entering the most obvious instances of people’s privacy is due to this that firstly permission from the home or house residentsare asked .

Muslims’ conventions in the beginning of Islam following the ignorant Arabs was that they entered others’ homes or houses (even the Great Prophet’s home) without asking for permission. Therefore, to correct this false behavior, avoidance of offending the reverence of others’ homes and guarding people’s privacy, the Great Quran determined that Muslims in addition to ‘estinas ’ and before entering others’ private places, ask for permission from the home’s residents and till they are not given the permission avoid from entering others’ privacy:

فَإِنْ لَمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ

And if you do not find anyone there, do not enter it until permission is given to you. (Quran, 24:28)

The Prophet of Islam (S)’s manner was that even for entering his daughter’s home, her holiness, Fatima (a.s ), after saluting to the home’s residents, asked for her permission and the Prophet,himself , and his accompanying people never entered her home without asking for permission.

Naturally, people should not expect that the homeowner be ready for accepting them all the times and necessarily answer positively to their asking for entrance permission and let them in.The reverence of the home owner and his rights necessitate that if he is not ready to accept them and answers negatively to their asking for entrance permission, avoid from entering his home and leave there without any feeling of offence, unhappiness and sadness since sometimes people prefer to pass time in their privacy with their close relatives and away from any mind-engagements resulted from his presence in a society or others’ contacts or free from conventional and existing bounds and restrictions in his secure shelter pass the time in a lonely way and keep his distance from others in particular times and feel free.

This point in the instructions of the Great Quranis explicitly stated in this way:

وَإِنْ قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُواۖ هُوَ أَزْكَىٰ لَكُمْۚ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ

And if you are told 'return', so return that is purer for you; and Allah knows the things you do. (Quran, 24:28)

The depth of Islamview point about privacy was manifested when the Prophet’s manner for asking for permission to enter another person’s place of residency was stipulated some ceremonies. One of such ceremonies is that at the time of ‘estizan ’, the person asking for permission must not stand before the door of the house.It is narrated that Islam Prophet (S) stated AbuSa'eed , one his companions, who was asking for permission before the Prophet’s house door that at the time of asking for permission not to stand in front the house door and stand on the left or right side of the door as when the door were opened, there would be no command for looking inside the house and causes no insecurity for the house’s residents.

C. Saluting the home or house’s residents: According to Islam’s sayings, the person entering another person’s home privacy after ‘estinas ’ (or introducing himself kindly, softly, politely), should salute the home’s residents and wait for their responses and never enter any homes without saluting.

The Great Quran regarding this point states that explicitly:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا

Believers do not enter houses other than your houses until you first ask permission and greet with peace the people thereof... (Quran, 24:27)

D. Entering form conventional and common ways: After ‘estinas ’ and ‘estizan ’, it is expected that the entering person enters from the determined and conventional way to the host privacy and not from uncommon and unconventional ways.

The great Quran to emphasize this point states:

وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَاۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

..it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to Allah, that you may be successful. (Quran 2:189)

This point even in legal investigations of people’s privacymust be observed and considered to result not in causes of disturbance in people’s security .

The Islamic human rights declaration is pointing to the reverence of people’s houses by saying that (People’s houses in any case have reverence and must not without the permission of their owners enter them illegally or destroy or confiscate them and make their residents evacuee.) 3

Obviously, state agents andlegislators also except in some cases legalized by law due to the public interests have no right to enter a person’s privacy without his satisfaction and threat his security.

3. Prohibition of revealing secrets and expansion of prostitution

Revealing secrets do not mean that people attempt to defame others and to reveal their concealed affairs and transgress or violate their privacy. The main feature of revealing one’s secret is the revealing of the kind of information of affairs that people avoid from revealing them or prefer denying themover revealing or publicizing of them.

Considering the term ‘kind of’ instead of the term ‘personal’ as a qualification for such information and affairs that their revealing is revealing of secrets is because a person is satisfied or even willing in revealing of some parts of his personal affairs that people usually try to deny them. However revealing of such secrets are taken as instances of ‘expansion of prostitution’ in society and in these cases even the satisfaction of the privacy owner cannot be the permission of revealing these secrets as by revealing the cases that are in contrast with the public morality, violation of the public rights is actualized. For example, that is why in Islam there are many emphases on covering thenakedness and accordingly displaying of the nakedness is illegal and the disclosing person of it is found guilty of prostitution expansion and this person deserves punishment and penalty.

The Prophet of Islam (S) about censuring prostitution expansion by revealing immoral secrets of others stated: “Rightly, a person who expands prostitution is like one causes prostitution. 4

One of the God’s attributes is His “sin-covering” and The Creator covers people’s shameful acts and misbehaviors and He knows covering of people’s faults as a responsibility of all people and loves fault-covering people.

In Islamic instructions ‘the right of fault-covering’ is one of the Muslim’s rights to each other and Muslims are obliged to observe this right. On this basis, a Muslim has the responsibility to cover and conceal others’ faults and avoid from revealing and publicizing of them that causes Muslims’ disgracing or jeopardizing of the public chastity. However, in a concealed way, Muslimsare allowed to aware others of their faults and to ask them not to commit those immoral or wrong deeds to follow their responsibility of recommending doing good and enjoining not to commit what is illegal.

The main reason of sensitivity of Islam about prostitution expansion and revealing of others’ affairs, besides the rational necessity and legal obligation of denial of one’s faults from others and prevention of revealing of faults and secrets that their publicizing is not permitted and deserved, is the negative, social effects related to revealing of people’s secrets that results in expansion of prostitution and social corruption.

Meanwhile, keeping of human beings’ inborn greatness and reverence necessitates that besides banning others, the person himself also keeps away from the publicizing and revealing of his own secrets that causes his personality images damaging and faces his hidden secrets.

Thus, while Islam emphatically, prohibits state, legislators and their agents and others also from investigation and entering to people’s privacy and revealing their secrets such as their moral corruption, it does not permit the privacy owner to reveal and expand that type of his secrets that as they necessitate to be kept secret, they are classified as naked or allow others to reveal them.

While perhaps in many cases the privacy owners can allow others to have access and interfere within their own privacy, where the possibility of others’ access and entrance to people’s privacy cause expansion of prostitution in society, this right is not available for the privacy owner.

4. Prohibition of fault-finding from others

The meaning offault-finding is that human beings attempt to find out others faults and reveal their sins, deficiencies and faults that are hidden from others. It is obvious that the beginning and the necessity offault-finding characteristic are an attempt to enter and violate others’ privacy with the aim of becoming aware of their deficiencies and shortcomings.

One of the moral greatnesses in the instructions of Islam is the characteristic of covering others’ faults. The importance of this good characteristic is to that extent that the Prophet of Islam (S) states, “Anyone who notices an unfavorable and disgraceful deeds from his religious brother and keeps it covered, God covers his faults both in this world and the world hereafter.”

The Great Prophet of Islam (S) in expressing the importance of this characteristic, compared it with the value of human being’s life which is the highest possession of a human in this way that, “Anyone who covers a believed person’s disgracefulness is as though survived an alive-buried girl.5

Keeping a person’s reputation by covering and not revealing his faults from others according the Islam’s perspective is the chivalry offault-covering the person.

Itis narrated that one day the Prophet (S) asked Imam Ali (a.s ) what he would do if he saw a man slept over a prostitute. Imam Ali (a.s ) said that he would cover her. The Prophet stated that if you saw that again, what he would do and he stated thattill three times he would cover her with his cloak.

Then the Prophet (S) praised Imam Ali’s (a.s ) chivalry and stated, “Cover the faults of your religious brothers.”

The importance of covering the faults is to that degree that it is going tobe considered even in dooms day besides in this world. And it is expressed in some narrations that in Dooms day the Prophet of Islam will request God to take his followers’ deeds into account away from the look of angles and other religions prophets not to let the Muslims’ faults become apparent and publicized and their reputations be kept. God accepts his Prophet’s request.

One of the vices, considered in Islam as the worst sins, isfault-finding .

The Great Quran in different verses attempts to avoid people from this vice. Faultfindersare addressed in the great Quran in this way:

وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ

Woe to every backbiter, slanderer. (Quran, 104:1)

…وَلَا تَلْمِزُوا أَنْفُسَكُمْ …

Do not find fault with one another. (Quran 49:11)

The Prophet of Islam (S) introduced those who are looking for finding others’ faults or deficiencies the worst people and states explicitly: “Do not be faultfinders, flatterers, tongue-lashing and aggressive. 6

InIslam even keeping company with those who are after degrading others’ virtues and making their faults apparent is forbidden7

In Al-Miraj Tradition (Ascension to heaven) of the Holy Prophet (S), it is told from the Prophet, “When I ascended to the heavens by the command of the most high God, I have seen a group of people that their flesh where cut from their hips and forced them to eat. Theywere told 'eat!As you were eating your Muslim brothers’ flesh in the world.” I asked Gabriel that who they were and he answered that these were faultfinders and slanderers among your followers. 8

Itshould be noted that faultfinding does not just result in defaming of a person. This disagreeable characteristic in addition to defaming the person having that thefault, causes the expansion of corruption or prostitution in society.And also the neglectfulness of the faultfinding person about his own weak points and faults and makes him blind to his faults and sharp-eyed to others’ faults.

In most cases, faultfinders start to investigate and inspect in people’s private affairs to gain information about others’ faults in those investigations and inspections. They concentrated on others’ negative and bad points and pay no attention topeople’s positive or correct points.

The vicious characteristic of fault-finding besides being a disease, rooted in personality weakness, is a physiological abnormality and a desire for materialism and wealth-gathering and it should be regarded a social abnormality. In fact and that in addition to its personal impression in disgracing and dishonoring people’s privacy, changes to be a serious impediment in the path of human beings perfection and elevation in the social area. Besides disturbing of personal security, causes divergence,disunion and disorder in social security and instability in social unity. It is also the cause of the expansion of pessimism.

The Great Quran while forbidding Muslims from following such vicious characteristics, states the roots of faultfinding as:

A. Weakness of faith and trust in most high God9 .

B. Dissembling and hypocrisy.10

C. Debauchery and libertinism11 .

D. Cruelty and oppression12 .

E. Contamination to sins and crimes13 .

Islam considers fault-finders as deserving of punishment and not only deprives them from divine guidance and blessing14 , but also promises them a painful torment both and the worldhereafter15 . Of course, the results of faultfinding are not limited to the heavenly punishments and its effect in this world for faultfinders is public disgracing and appearing of their faults.As the great Prophet of Islam (S) said, “O! Those who apparently turned to Islam but did not let it to overwhelm your hearts, be not after Muslim’s faults for disgracing them. Because the person who is seeking people’s faults, God reveals his faults and he will be disgraced and defamed. 16

Somewhere else the Prophet said, “Anyone who reveals a vice or fault of his Muslim brother, God will reveal his viciousness to that degree that he will be disgraced and defamed in his own home.17

Doubtlessly, faultfinders by being jealous about others and having the feeling of abjectness and humbleness before they do this disagreeable and indecent and cannot tolerate others’ success and promotion.

It should not be thought that Islam’s emphasis on covering others faults means that the denial and senselessness about others’ viciousness and faults and means not disgracing and publicizing others’ defects and keeping their reputations. Reminding people’s defects to them, on special conditions and with the aim of removing of these faults, are of human beings responsibilities. Denial of others’ faults and viciousness that just causes the continuation of their disgraceful and unfavorable behavior is like the vicious act of that faultfinder person andis considered as a betrayal to humanity.

Removing of faults in accordance with exercising the principle of the 'Promotion of good and prevention of evil.' is one of the merited characteristics of believed and faithful people (moreover is of his religious and humanistic responsibilities) that besides social purification and cleansing causes people’s perfection.

The difference between removing of faults andfault-finding is that removing of faults is exercised benevolently and with the aim of the purification and correction of the person having the fault.Whereas in faultfinding there is no motivation but others’ humiliation and degrading. Therefore, faultfinding result is not but people’sdefaming and disgracing and expansion of prostitution and viciousness.

The practice of removing of faults is always based on honest and hidden reminding, private and right criticisms by a respectful considering theperson’s , having the fault, individual position and personality.

It is as infault-finding people’s faults and deficiencies will be appeared and by a public and incorrect criticism people’s personalities will be assaulted and this will cause a reverse result.

The last point is this that in removing faults as in 'Promotion of good and prevention of evil.' this condition is made that firstly the person must start mentioning his own faults and then compassionately and in a reforming way criticize others’ defects as the treatment of the faultfinding as a disease.

5. Prohibition of suspicion to others

The meaning of suspicion is that a person to suspect others’ words and deeds distrustfully in the way that his suspicion and mistrust rely on an acceptable reason or actualized manifestation that prevents trust and certainty on the others’ apparent deeds and actions.

The roots of suspicion as one of the important behavior abnormalities are:

A. Disregarding others’ privacy and a desire to investigate in others’ personal affairs and gossiping.

B. Slandering about others that unwillingly results in the strengthening the sense of mistrust and suspicion to others.

The reason that a person suspects others is that he suffers from psychological unbalance and agitation.

C. Dominance and prevalence of the Satan over the human beings’ minds and thoughts that is the result of keeping distance from divine piety and causes temptation and the strength of negativism in the suspicious person.

In the verses of the Great Quran and the Prophet’s manner of living and other great people of Islam, suspicion to othersis considered as one of the main roots of investigation and inspection in others’ privacy and there are emphases on avoiding from and eradicating this faithful psychological disease.

The Great Quran forbids the believers from being suspicious about others and takes many suspicions as sin and states:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

Believers, abstain from most suspicion, some suspicion are a sin, (Quran, 49:12)

The Almighty God regards suspicion an outstanding plague and the reason for the society corruption.

وَظَنَنْتُمْ ظَنَّ السَّوْءِ وَكُنْتُمْ قَوْمًا بُورًا

So you harbored evil thoughts, and so you are a destroyed nation. (Quran, 48:12)

From the perspective of Quran, suspicion and mistrust do not make people needless about the truth.

وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا

Suspicion does not make people needless about the truth. (Quran, 53:28)

The Great Prophet of Islam (S) recommended people for avoiding from being suspicious and states, “Avoiding from suspicion be upon you as suspicion is the most form of lie. 18

Doubtlessly, relying on suspicion and doubtcauses disturbance of the people’s personal and social relations and humiliation of people’s personalities and instability of trust among people of the society. This is in obvious contrast with the policies of Islam that are after the promotion of people of the society public unity and the stability of their relations. Islam’s great Prophet (S), expressing people’s privacy, considered avoidance of suspicions as divinecommands and stated, “Truly, the Great God takes a reverence for Muslims’ lives and possessions of being suspected.19

The great Prophet of Islam (S) introduced suspicion to others as the cause of the faith destruction and states, “When you accused your Muslim brother, your faith will be eliminated like the dissolving of salt in water.”

Strategies recommended in the exalted Islamic teachings for avoidance from suspicion are:

A. Suspicion to oneself: If a Muslim has always suspected his own deeds and actions and finds his faults, he will never become suspicion to others and as in the statements of the great men of the religion,suspicions and doubt to one’s own self are the signs of being a believer.

B. Favor ideas about others: Favorable ideas about others and regarding oneselfnot higher than others and interpreting Muslim brothers’ behaviors as best as possible are of the rules of Islam.

Hence, where Muslims find an opportunity, they must interpret their brothers’ actions and deeds in the best waytill they find evidence against such interpretations that proves their opposites.

There is no doubt that having favorable ideas and mutual respects to others create public trust in stability of human beings’ relations.

C. The ignoring of suspicions to others: Considering the evil results of negativism and suspicion,till the malevolence behind the others’ deeds and words are not proved, their words and deeds must be trusted.

Thinking and thoughtfulness in cases of suspicion and surveying of the possibilities of truth and optimism about others’ deeds and words.

D. Avoidance of accompanying and company of those who are suffering of paranoia about others. Temptations of such people cause the provocation of evil sense of suspicion in human beings.

E. Noticing to some regulations in Islam such as 'Asalat al-Sehhah ' and'Sogh al-Muslimin ' that illustrates the necessity of interpreting of others’ deeds and words in a right and merited manner and not providing the opportunities for skepticism or doubt about others’ deeds and words. These favorable ideas cause that if we witness a man and a woman alone instead of suspicion and doubt by relying on these principles think of a proper relation between them.

F. Having control over perceptive ways: Human beings’ members and organs (as the means of his perception) have an important role in creation of suspicious about others. Attempting to violate people’s privacy by eavesdropping, peeping eye and gossiping are the most important elements of catching suspicion.

The Holy Quran by reminding the responsibilities of human main members and organs makes human being avoid from any interpretation that does not rely on any right knowledge and understanding and stated:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

Do not follow what you do not know. The hearing,sight and heart about all these you shall be questioned. (Quran, 17:36)

G. Not preparing the grounds of suspicion: Certainly, people’s not attempts to do actions resulting in others’ suspicion are of importance in decreasing of having such psychological abnormalities.

6. Prohibition of Gossiping about Others

‘Gossiping’ is of viciousness that Islam emphasizes a lot on quitting that.

The meaning of ‘gossip’ in Islamic culture is that a person talks about someone in the absence of him/her and this makes absentee unhappy and discontentment after becoming aware.

The main elements for recognizing someone’s words as ‘gossip’ are:

A. Expressing a subject about a person in his absence.

B. Uncertainty about the rightness or wrongness of the gossip subject.

C. Sadness and discontentment of the person others gossipedabout .

In some statements of the religion great people, itis stated that gossip is that you say something about your Muslim brother that God covers that for him.

It should be noted that in the fulfillment of gossiping, awareness of the person gossiped about is not a criterion; however, the criterion is the person’s discontentment if what is said is expressed before him.

According to the saying of the prophet (S) , the difference between ‘gossip’ and ‘calumny’ is that ‘gossip’ is something real said about another person that God covers it from others but in ‘calumny’ what is expressed about others is not real.

Itshould not be thought that gossiping is exclusive in ‘talking’ in the absence of others. Gossipingcan also be realized in the form of actions or sarcasm.

According to the Holy Quran, the origins and causes of gossiping are: absence of piety, desire to inspect in others’ private affairs, suspicions and doubts (49:12), desire for wealth-gathering, excessive interest in the worldly matters, and world charming manifestations (104:1 & 2).

In the teachings of Islam, gossipingis recognized as one of the greatest sins and weak-minded actions and Muslims are forbidden from doing that.

The Great Quran forbids Muslims from gossiping in this way:

وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًاۚ أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُۚ وَاتَّقُوا اللَّهَۚ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ

Norbackbite one another would any of you like to eat the flesh of his dead brother? Surely, you would loathe it. Fear Allah, without doubt Allah turns (in mercy) and he is the merciful. (Quran, 49:12)

The Holy Prophet (S) stated to AbuDharr , one of his followers, “O! AbuDharr avoids gossiping as it is worse than adultery. 20

The Prophet of Islam (S) also regards gossiping a sign of people’s stimulator faith in Islam and not penetrating of this faith in their hearts and stated, “He who surmises that he is the child of a legal marriage is lying if he eats people’s flesh by gossiping.”

From the Holy Quran perspective, gossiping about others is in fact the violation of their privacy,dignity and reputation. Especially, if this wrong, disgraceful and unfavorable act is done in the absence of the people about whom are gossiped in a way that they would not have the opportunity of defending themselves about the violation of their personality and abstract privacy.

Gossiping besides the destruction of people’s personality and violation of theirpersonality, has destructive influences on people’s social lives. It causes the instability of the public trust that is the greatest investment and dynamic element of society.

Moreover, moral bases of society, due to the expansion of gossiping, gets instable and weakened and finally results in disunity and elimination of social safety and causes society disunity and dispersion. Hence, the prohibition of gossiping among people of society in addition to bringing security for society people’s privacy, reputation and prestige, is in fact the guarantee of social safety and promotion of public trust. The Great Prophet of Islam (S) said, “Anyone who gossips about a Muslim man or woman, God won’t accept his forty-day prays and fasting till the person about who has been gossiped forgives him/her.”

Noticing this point is of importance that one of the important elements of expansion of gossiping in society and encouraging elements for the gossiping person to follow this disgraceful act is the listener’s eagerness and willingness for listening to others’ gossip. Therefore, one of the effective ways to control the gossiping is preventing the gossiping person from doing such act with verbal reminding, in accordance with the principle of ‘Promotion of good and prevention of evil’; and showing reluctance for listening to gossips as a passive resistance against gossiping people; and banishing them from society and not keeping company with them. The Great Prophet (S) stated, “Be aware that anyone who is patient for not listening to a gossip about his believed brother and prevents gossiping about him, God closes one thousand doors of worldly and heavenly viciousness forhim . If he does not prevent from gossiping while having the power to do so the burden of seventy sins of the gossiping person will be on his shoulders.”

In the Holy Quran, three pointsare recommended for Muslims for quitting the unfavorable habit of gossiping:

A. Following Godly piety, as the most important preventive element of human being from committing all sins such as the sin of gossiping about others. (Quran, 49:12)

B. Considering and recognizing the reality of gossiping about others that in the Holy Quran itis interpreted as eating one’s own flesh.

C. Noticing the constant presence of God and his perfect and absolute knowledge and awareness about all human deeds, actions and even thoughts such as gossiping about others.21

Islamic precepts regard gossiping in some cases not only legal but also necessary and are exceptions of prohibition of gossiping about others.

Some of these exceptions are:

A. Gossiping about the cruel and expressing his cruelty, when people are in the stance of pleading for justice or litigation as the Prophet of Islam (S) said, “The right and one whose right is lost can gossip regardless how disturbing gossiping can be.”

B. Gossiping about a sinner with the aim of his correction and returning him from misleading way and his salvation provided its necessity.

C. Gossiping about a person who commits debauchery and libertinism andis known for such acts.

D. Gossiping about others in the stance of adduction of witnesses in a court and with the aim of claiming the right.

E. Gossiping about others with the aim of consulting and taking counsel when necessary.

F. Expressing ofsomething which is apparent in a person (like being hasty) and is obvious to others too in not taken as gossiping.

7. Prohibition of Any Assault against People’s Reputation

From the viewpoint of Islam, people’s reputation is the reason of the lifetime of their identities and personalities.

Believers have a special place before the almighty God to that degree that the Holy Quran states:

إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا

Allah will defend those who believe. (Quran, 22:38)

Hence, how people have such daring to tear up the curtain covering one’s reputation that the Unique God is his defender, to reveal his secret, to publicize his defects and to slander and to disrepute him?

Respect to a believer’s reputation and dignity is so important that the respected Prophet of Islam (S) considers that of more importance than respect toKabaa . Doubtlessly, keeping others’ reputation and respect as one of the most important teachings of the surviving school of Islam is of such emphasis that the glorious Prophet of Islam (S) in the last pilgrimage toKabaa (Hujjat al-Wida ’) sermon, presented in the last trip toKabaa in the temple of Mecca while addressing a great number of Muslims announced, “O! People as these days- time of Hajj (pilgrimage to Mecca) - and this city- the great Mecca - are respectful, your bloods and reputations are respectful too. You do not have the right of shedding your bloods and offending to your reputations till the time of visiting God.”

Before God, the importance of a person’s reputation who observes divine commands and restrictions is to that degree that God of all worlds conceals his faults even from His angels and makes him respectful before others.

It is stated in narrations that the respected Prophet of Islam (S) demands God’s court to bestow him the surveying of his followers’ deeds in the doomsday to him so that if they had any deficiency or fault, not to become disgraced before other prophets.

In response to the Prophet (S) comesthis answer that I [God] take the surveying of your followers’ deeds, myself, so that if they have a fault even you will not be aware of.

The religion of Islam respects a believer’s reputation in this way and for keeping humanistic personality and respect conceals his faults.

In Islamic lofty teachings, protecting of others’ reputations has a particular value before God and a person who rises to protect another person’s reputation is a neighbor of Him as respected Prophet of Islam (S) said, “Anyone who prevents his believed brother dishonor, God prevents his face from the hell fire.”

He also stated, “Anyone protecting his brother’s reputation while he is absent. It is upon God to keep him from hell.”

Imam Ali (a.s ), the successor of the respected Prophet of Islam in expressing the stage and position of a person who respects and safeguards others’ dignity by sacrificing his own reputation states, “Grant your possession to one who disregarded his reputation for you since nothing can be equal to keeping the reputation.”

Sacrificing lives for protecting of a Muslim’s reputationis allowed in Islam the Holy Prophet (S) said, “Everything of Muslims such as lives, reputations and bloods are illegal for other Muslims, even in some cases possessions and lives can be sacrificed for keeping a believer’s reputation and prestige.”

Considering this point is of importance that human beings besides their obligation to keep others reputation and dignity, must always attempt to keep their own reputation and honor. In other words, from the perspective of Islam, people not only do have the right of assaulting others’ reputations but also do not have the right of belittling his own personality and is upon him to shun any deed or action that causes his humanistic value and greatness before others.

Imam Ali (a.s ) about the necessity of keeping one’s own honor and reputation said, “Your reputation is on your forehead and your requests causes to drip that drop by drop [like drops of your sweet]. Hence, look before whom you let it fall.”

The Great God determined a heavenly remuneration for those people striving to keep their humanistic greatness as the Holy Prophet stated, “Instead of what people keep their reputation by that, alms and charity are considered for him.”

As mentioned before, human’s reputation and prestige as his identity and spiritual dimension are regarded an important part of people’s privacy. Violation of it from the perspective of Islam penal law are among the worst sins and even are taken worse than incest. One who did this act not only deserves worldly punishments but also as a person who proclaimed war against God by assaulting a Muslim’s reputationis promised of a divine painful torment.

The religion of Islam’s sensitivity for observing the privacy of people’s reputation is because the beginning of violation to others’ reputation is inspection and interference within their privacyarea which finally leads to the violating person’s error and misleading. According to some narrations from the religion’s great men the closest position of person to blasphemy is when he counts a person who is his religion brother's faults to blame him a day for these faults.

The Holy Prophet (S) about the evil influences of assaulting a Muslim’s reputation and prestige in offended person’s beliefs and faith said, “When a believer accesses his religion brother, his faith will be eliminated like the dissolving of salt in water.”

8. Prohibition of Tale-bearing

Tale-bearing is of moral viciousness that are the result of the revealing of people’s secrets and violation of their privacy and avoidance of committing such acts are emphasized in Islam.

The meaning of the term ‘tale-bearing’ here is expressing and revealing a subject about a person that results in making his faults or deficits become apparent in a way that if he becomes aware of this, he will be upset and sad about whatis said about him.

In fact, tale- bearer expresses a talk that another person said about the listener while he does not allow its revealing.

‘Tale-bearing' may happen orally or verbally or in a written form or even by other means such as signs or body language.

Meanwhile, there is no difference between what the aims or purpose of the ‘tale-bearing’ is. Either with the aim of assaulting the personality of one, who is the victim of his secrets revealing, or with the aim of fun or sycophant and supererogatory service to the listener, or bearing tales for others or having an undue sense of curiosity.

The Great Prophet of Islam (S) introducestale-bearers as the worst people and emphasized that tale-bearers will not enter the paradise.22 (

From the viewpoint of the GloriousQuran the act of the talebearer is cutting what God commanded for its connection:

وَالَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِۙ أُولَٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

As for those who break the covenant of Allah after accepting it, who part what he has commanded to be united and worked corruption in the land, a curse shall be laid on them, and they shall have an evil abode. (Quran, 13:25)

The influence oftale-bearing is that it changes the kindness and intimacy among people to hatred and hostility and turns society people’s unity and unanimity to disunity and dispersion.

In the statements of the religion of Islam’s great men, tale-bearing is interpreted as sorcery which causes the separation between friends and relatives, planting the seeds of hostility and disharmony among people who have been unanimous and in agreement with each other and also blood-shedding and ruining of homes and revealing of people’s secrets. Therefore, the Holy Prophet of Islam stated, “one who occupies himself with telling others’ tales among people, the Great God will put a great fire over his grave. 23

In fact, the main reason the Islamic religious law regards tale-bearing illegal and considers it as capital sin and pledges Godly punishments fortale-bearer is the destructive and irreparable influences of his act.

It is narrated from the great Prophet (S) that he stated, “I saw on the paradise door it wasengraved that “you are illegal to talebearers.24

In Islamicteachings confronting with this inauspicious and destructive phenomenon is emphasized in this way that Muslims be ignorant to what tale-bearers tell and take their words either right or wrong as lie to make tale-bearers dissuaded by such passive resistance.

The Great Quran forbids following oftale-bearers by stating:

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ

And do not obey every mean swear, the backbiter who goes about slandering. (Quran, 68:10-11)

The manner of the great Prophet of Islam (S) was also like that and itis narrated from him, “No one of my companions must tell me something about the other one as I like when coming to you my chest be free from the talks about people25 .”

Even in the prohibitions of the Holy Prophet (S), it is mentioned that the Prophet prohibits Muslims fromtale-bearing and listening to tales about others26 .

9. Prohibition of Eavesdropping

Eavesdropping that in Farsi is ‘esteraq esam ’. The first part of this term ‘esteraq ’ comes from the infinitive of ‘serqat ’ which literally means ‘stealing’ and idiomatically means ‘doing something in a hidden way’.

The meaning of ‘esteraq esam ’ is ‘listening to someone’s talk in a hidden way’ and includes unlawful and hidden listening to peoples’ conversations or controlling them by using instruments like environmental or phone conversations bugging or recording tools.

Today methods of bugginginclude: using technologies and listening to conversations by means of fixed or mobile phones, satellite, computer, internet or other developed instruments.

From Islamic religious law, bugging is illegal and one who attempts to control people’s conversations in a hidden way and becomes aware of their secrets in this way, committed inspections in others’ privacy and according to the explicit wording of the Quran his act is sin and illegal. (Quran, 49:12)

The Great Quran about the responsibility of human body organs states:

إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

The hearing,sight and heart about all these you shall be questioned. (Quran, 17:36)

In the Great Prophet’s interpretation of eavesdropping it is stated, “There is a share of adultery for any member of human members and the adultery of the human ear is listening to some talks in a concealed way.”

In Islamic precepts while some punitive punishments are determined for those eavesdropping in this world, there are heavenly punishments for them too. As the Great Prophet (S) stated, “During dooms day, in the ears of anyone listening to others’ talks in a hidden way while they are dissatisfied or hears others talks and the speakers keep distance from him and hate him melted copper is poured.27

10. Prohibition of eyes peeping

‘Eyes peeping’ means a concealed and illegal look at everything located in people’s privacy and the owner of the privacy has no desire and satisfaction if others look at that and because of that he did not expose it to others look publicly. This includes what is of people’s privacy automatically or a person, himself, puts it into his privacy.

In the percepts of Islamic religious law, ‘eyes dropping’ is known as a disgraceful act and one of the capital sins and Muslims are prohibited from converting of their eyes and having hidden look at others’ privacy and one doing them deserves punishment.

The Great Quran blames eyes betrayal and states:

يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ

God knowstreacherous eyes and what concealed in the breasts . (Quran, 40:19)

Doubtlessly one of the obvious instances of eye betrayal is eyes peeping and without-permission looks to people’s privacy.

Meanwhile the Great Quran commands Muslims to control their eyes and looks:

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْۚ ذَٰلِكَ أَزْكَىٰ لَهُمْۗ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَاۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ….

Say to the believers they should lower their gaze and guard their private part that is purer for them. Allah is aware of the things they do.And say to the believing women, that they lower their gaze cast down their eyes and guard their chastity, and do not reveal their adornment…. (Quran, 24:30 -31)

The great Prophet (S) regards looking at the way of misdemeanor a kind of adultery and states, “There is a share of adultery for any member of human members and the adultery of the eye is looking.”

The importance and role of looks in human beings’ spiritual health are to that degree that Imam Ali introduced eyes as the Satan ambushes that the eyes disobediences causes the grounds for human beings misdemeanor and Satan’s prevalence.

The Prophet of Islam states about hidden and without-permission looking at others’ correspondences said, “Whoever looks at his brother’s letters is like he is looking at his nakedness.28

Considering the importance determined by the Islam for keeping others’ privacy, it is necessary that people attempt to recognize the preventive elements of this disease and moral and spiritual misdemeanor and try to eliminate the grounds and beginnings of having it. For instance, observing ‘estizan ’ ceremony and asking for permission from the house or privacy owners before entering there is one of the preventive elements of eyes dropping in people’s privacy.

11. Prohibition of Cursing and Swearing

Sabb ’ meaning cursing and swearing to others and in Islam not only Muslims but also non-Muslimsare prohibited from it explicitly.

The Great Quran about forbidding cursing to non-Muslims states:

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمَلُونَ

Do not say crude words to those who call upon other than Allah, lest they use crude words about Allah in revenge without knowledge. Assuch we have made the actions of each nation seem pleasing. To their Lord they shall return, and he will inform them of that they were doing. (Quran, 6:108)

The Holy Prophet (S) considers cursing and swearing as disobedience from God and debauchery and stated, “Cursing to a believer is disobedience from God and fighting with him is a blasphemy and eating his flesh-gossiping about Muslims is a sin against God and a respect to a believer’s possession is like a respect to his blood. 29

When a person expresses a subject about another person in a way that listening it causes his sadness and offense, that person is committed the sin of gossiping, even if he does not mean to assault or curse him. In the case that the gossiping person had the aim of assaulting and cursing, besides the sin of gossiping, he committed the sin of assaulting and cursing him.

As mentioned before, from the Islamic perspective, the reverence of human beings’ reputation is equal to his life and soul. Cursing a person is a violation of his reputation and dignity and is an obvious instance of violation of people’s privacy.

The sin of cursingis known disgracing and defaming to that degree that is introduced as the cause of the death of cursing the person in narrations as the Great Prophet (S) said, “Cursing a believer puts people at the edge of perdition and destruction.30

Moreover, cursing will have an irreparable evil impression of the cursing person such as creating disunity and hostility among the people. The great Prophet (S) said, “Do not curse at people as you will make them your enemies and foes.”

The Glorious Quran also states explicitly that cursing at others causes them to swear at the beliefs of the cursing person due to their ignorance and nescience.

It is narrated that the Holy Prophet (S) never was abusive and it was not exclusive toMuslims as he never cursed at non-Muslims too.

Notes

1.Mizan al-Hikma ,Reyshahri , P. 391.

2.Sunan Ibn Dawood , V.4, P.272.

3. Paragraph. C, Article. 18.

4.Tahrir al-Wasilah , Khomeini, P.94.

5.Mizan al-Hikmah , Vol.9, P. 422.

6.Makarem al-Akhlaq , P.467

7.Ghurar al-Hikam : 9565

8. Plague of the Tongue, Vol.1,P.251

9. See Quran, 49:11.

10. See Quran, 9:80 and 83:30 & 36.

11. See Quran, 9:80.

12. See Quran, 49:11.

13. See Quran, 83:30 & 29.

14. See Quran, 9:80.

15. See Quran, 9:79, 83:29 & 36 and 2:16.

16.Usul al-Kafi , Vol.3, P.355.

17. Al-Targhib va Al-Tarhib , Vol. 2, P.293, Tradition 9

18.Mizan al-Hikmah , P. 293.

19. Bihar al -Anwar, vol.72, P.201.

20.Wasa'il al-Shi'ah , Vol.8, P. 55.

21. See Quran, 4:148.

22. Al-Targhib , Vol. 3, P. 496 andSahih Muslim, Vol. 1, P. 101.

23.Wasail al -Shiah , Vol.11, P. 203.

24.Irshad al-Qulub , Tradition. 1391.

25.Riyaz al-Salehin , P.585.

26.Safinat al- Bihar, Vol. 2, P. 613.

27.Sajestani , Vol. 2, P. 883.

28.Safinat al-Bihar

29.Wasail al-Shi’ah , SheikhHurr Ameli

30.Wasail al-Shi’ah , SheikhHurr Ameli

The Realm of Privacy in Islam

Islam considers the safeguarding of people’s privacy as not only an individual duty of all people but also as the Islamic state and government’s obligation and regards any illegal interference and violation of people’s privacy (either from the side of other people or the government authorities) sin and illegal. Islam invites everybody to observe this sanctuary and avoiding from its breach and transgression and for those violating others’ privacy in addition to heavenly punishments considers worldly penalties.

Doubtlessly, if the area of people’s privacy in all dimensionswill not be defined and every one defines it according to his own taste and thoughts, it should not be expected that the safeguarding and protection of this sanctuary be actualized.

Islam by expressing the restrictions related to privacy defined the actions causing itsviolation and prohibits people from doing them and considers punishments for those committing such actions.

Some of such actions include: investigation into others privacy and about their secrets, entering to the privacy of people’s houses and homes without their permission, eavesdropping people’s conversations, suspicion and mistrust of others, illegal look in people’s privacy and correspondences, gossiping, sarcasm, cursing, telling tales, fault finding and offending people’s reputations.

Any of the above actionswill be survived here shortly and the ways to avoid them in lofty instructions of Islam will be expressed.

1. Prohibition of investigation and inspection

In dictionaries of Farsi for the word ‘investigation’ (tajassos ) in this language, there are many meaningslike: touching by hand, touch, look for, inspect, and checking with hands, gathering news and research. The root or the common image of all these meanings is the attempt to gain information about others.

The literal meaning of ‘investigation’ is that a person is after gaining news and becoming aware of affairs that the owner of them tries to keep the hidden or concealed ordoesn’t desire others to have access to them. A person attempting to gain such informationis called ‘spy’.

In Farsi, the term ‘tahassos ’ also means gaining news and becoming aware of others’ information.

Some consider (tajassos ) ‘investigation’ and (tahassos ) as synonyms and takes no difference in their connotations but some know the distinguishing aspects of these two terms in this that in the investigation the spy is after the information that are denied from him but (tahassos ) is gaining information about others without any denial.

It is also said that ‘investigation’ is searching and trying for gaining information from the information of internal affairs and not apparent and clear affairs of others bur (tahassos ) is about the news and information that people can with a little attempt and just by using his common sense.Sometimes these two terms are distinguished according to their aims and accordingly, ‘investigation’ is interpreted as searching in others’ news and information with a malevolent and malicious aims and with the intention of conveying them to others but the allocated connotation of (tahassos ) is becoming aware of the apparent affairs of others with benevolence and no malicious aim neither for oneself (nor others).

The fundamentals of investigation and inspection are:

A. Searching and looking for concealed affairs ofothers which are not desired by them to be at others’ access.

B. Being personal and private of those affairs in a way that access to those is just the right and within the authority of their own.

Prohibition of investigationis stated explicitly and emphasized in the Divine words . The great Quran addressed the believers in this way that:

يَا أَيُّهَا الَّذِينَ آمَنُوا…………… .. وَلَا تَجَسَّسُوا

Believers… do not spy. (Quran 49:12)

Meanwhile the respectful Prophet of Islam (S) stated explicitly: “I am not authorized to split people’s heart and become aware of their hidden and internal thoughts. 1

Investigation and curiosity in others private affairs from one side are addictive for the spy and captivate him and from the other side its influence on the society is the creation of the sense of insecurity and causes the public security and trust that are the greatest assets of a society to be marred. Specially, if an illegal and unwanted investigationis managed by government in people’s private affairs that results in corruption among people and in the society, according to the Prophet of Islam2 .

Even in the heart of the family also if the parents take such actions about their children which more than the limits of required and conventional supervision, this will cause the sense ofsuspicion and distrusts pathetically and finally leads to making the family fundamentals shaky.

In Islam religion law, this rightis given to the house owner to hinder a person who attempts to investigate from inside his house. If the spy will not give up his disturbance and keep investigating, the house owner stops his illegal action by throwing gravels and even if this leads to injury or unintentional death of the spy, the house owner will not be responsible for the regulations and religion law.

Besides the physical investigation of people’s privacy, also inquisition is also of obvious instances of investigation and violation of the privacy of the opinion or idea owner andis forbidden by Islam sacred religion law.

It should be noted that the main reason of Islam sensitivity for forbidding the investigation in others’ personal affairs and privacy is this that inspection and investigation are one of the important and effective in destruction of relations within a society and many social vulnerabilities have roots in this. A campaign against this social destructive element can have a basic and instructive role in strengthening people’s relations in a society.

Distinguish between investigation in social affairs and in peoples’ privacy is necessary. Whatis forbidden by Islam religion law and introduced as an illegal and immoral act is the investigation into people’s private affairs since this is in contrast with the human honesty and greatness.While the investigation in social affairs for removal of corruption as a necessity and for the public expediency is required and is regarded the responsibility of Islamic government. Accordingly, there are differences between instances of investigation in the social area and area of people’s privacy.

Instances of investigation in social affairsare: continuous supervision and inspection in people’s social behavior in the society, keeping enemies’ actions and provocations and trying to gain information about influential incidents in society.

Instances of investigation in people’s privacy are: attempts to gain information about others’ private affairs by eavesdropping or listening into their private conversations, inspection in people’s personal and private things, interrogation and questioning about people’s private affairs and secrets, attempts to discover personal deficiencies, sins or personal moral corruptions of people such as private drinking of alcohol and any kind of unnecessary inspection and investigation that considering the stated decree ( do not inspect) is not within the absolute reverence of Islam religion law.

2. Prohibition of illegal entrance to people’s privacy

Doubtlessly, home and house are of obvious and important instances of people’s privacy and entering them without permission is the breach of the owner of the house or home privacy and violation of his absolute right.

In the Great Quranverses and the Prophet's tradition and his eligible successors, determined ceremonies are considered for entering the house, home and privacy and Muslims are obliged to follow these ceremonies.

According to those customs, when a person wants to enter others’ home and privacy, he must act as follows:

A.Estinas : (An Arabicterm which literally means “asking for kindness.” Here it means presenting acquaintance with kindness): Entering others’ place of residency or privacy necessitates that the entering person firstly introduces himself to the home or privacy residents, the Great Quran states:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا …

Believers do not enter houses other than your houses until you first ask permission. (Quran, 24:27)

Estinas means the introducing and presenting acquaintance of the entering person with the host.

Considering this point is of importance that in the Great Quran the term ‘estinas ’ is used which its root is ‘ons ’ (familiarity). The connotation of this term is that the person who wants to enter the others’ home or house must introduce himself kindly, softly, politely and in a friendly manner.

B.Estizan (Asking for permission): Entering the most obvious instances of people’s privacy is due to this that firstly permission from the home or house residentsare asked .

Muslims’ conventions in the beginning of Islam following the ignorant Arabs was that they entered others’ homes or houses (even the Great Prophet’s home) without asking for permission. Therefore, to correct this false behavior, avoidance of offending the reverence of others’ homes and guarding people’s privacy, the Great Quran determined that Muslims in addition to ‘estinas ’ and before entering others’ private places, ask for permission from the home’s residents and till they are not given the permission avoid from entering others’ privacy:

فَإِنْ لَمْ تَجِدُوا فِيهَا أَحَدًا فَلَا تَدْخُلُوهَا حَتَّىٰ يُؤْذَنَ لَكُمْ

And if you do not find anyone there, do not enter it until permission is given to you. (Quran, 24:28)

The Prophet of Islam (S)’s manner was that even for entering his daughter’s home, her holiness, Fatima (a.s ), after saluting to the home’s residents, asked for her permission and the Prophet,himself , and his accompanying people never entered her home without asking for permission.

Naturally, people should not expect that the homeowner be ready for accepting them all the times and necessarily answer positively to their asking for entrance permission and let them in.The reverence of the home owner and his rights necessitate that if he is not ready to accept them and answers negatively to their asking for entrance permission, avoid from entering his home and leave there without any feeling of offence, unhappiness and sadness since sometimes people prefer to pass time in their privacy with their close relatives and away from any mind-engagements resulted from his presence in a society or others’ contacts or free from conventional and existing bounds and restrictions in his secure shelter pass the time in a lonely way and keep his distance from others in particular times and feel free.

This point in the instructions of the Great Quranis explicitly stated in this way:

وَإِنْ قِيلَ لَكُمُ ارْجِعُوا فَارْجِعُواۖ هُوَ أَزْكَىٰ لَكُمْۚ وَاللَّهُ بِمَا تَعْمَلُونَ عَلِيمٌ

And if you are told 'return', so return that is purer for you; and Allah knows the things you do. (Quran, 24:28)

The depth of Islamview point about privacy was manifested when the Prophet’s manner for asking for permission to enter another person’s place of residency was stipulated some ceremonies. One of such ceremonies is that at the time of ‘estizan ’, the person asking for permission must not stand before the door of the house.It is narrated that Islam Prophet (S) stated AbuSa'eed , one his companions, who was asking for permission before the Prophet’s house door that at the time of asking for permission not to stand in front the house door and stand on the left or right side of the door as when the door were opened, there would be no command for looking inside the house and causes no insecurity for the house’s residents.

C. Saluting the home or house’s residents: According to Islam’s sayings, the person entering another person’s home privacy after ‘estinas ’ (or introducing himself kindly, softly, politely), should salute the home’s residents and wait for their responses and never enter any homes without saluting.

The Great Quran regarding this point states that explicitly:

يَا أَيُّهَا الَّذِينَ آمَنُوا لَا تَدْخُلُوا بُيُوتًا غَيْرَ بُيُوتِكُمْ حَتَّىٰ تَسْتَأْنِسُوا وَتُسَلِّمُوا عَلَىٰ أَهْلِهَا

Believers do not enter houses other than your houses until you first ask permission and greet with peace the people thereof... (Quran, 24:27)

D. Entering form conventional and common ways: After ‘estinas ’ and ‘estizan ’, it is expected that the entering person enters from the determined and conventional way to the host privacy and not from uncommon and unconventional ways.

The great Quran to emphasize this point states:

وَلَيْسَ الْبِرُّ بِأَنْ تَأْتُوا الْبُيُوتَ مِنْ ظُهُورِهَا وَلَٰكِنَّ الْبِرَّ مَنِ اتَّقَىٰۗ وَأْتُوا الْبُيُوتَ مِنْ أَبْوَابِهَاۚ وَاتَّقُوا اللَّهَ لَعَلَّكُمْ تُفْلِحُونَ

..it is not righteousness that you should enter the houses at their backs, but righteousness is this that one should guard (against evil); and go into the houses by their doors and be careful (of your duty) to Allah, that you may be successful. (Quran 2:189)

This point even in legal investigations of people’s privacymust be observed and considered to result not in causes of disturbance in people’s security .

The Islamic human rights declaration is pointing to the reverence of people’s houses by saying that (People’s houses in any case have reverence and must not without the permission of their owners enter them illegally or destroy or confiscate them and make their residents evacuee.) 3

Obviously, state agents andlegislators also except in some cases legalized by law due to the public interests have no right to enter a person’s privacy without his satisfaction and threat his security.

3. Prohibition of revealing secrets and expansion of prostitution

Revealing secrets do not mean that people attempt to defame others and to reveal their concealed affairs and transgress or violate their privacy. The main feature of revealing one’s secret is the revealing of the kind of information of affairs that people avoid from revealing them or prefer denying themover revealing or publicizing of them.

Considering the term ‘kind of’ instead of the term ‘personal’ as a qualification for such information and affairs that their revealing is revealing of secrets is because a person is satisfied or even willing in revealing of some parts of his personal affairs that people usually try to deny them. However revealing of such secrets are taken as instances of ‘expansion of prostitution’ in society and in these cases even the satisfaction of the privacy owner cannot be the permission of revealing these secrets as by revealing the cases that are in contrast with the public morality, violation of the public rights is actualized. For example, that is why in Islam there are many emphases on covering thenakedness and accordingly displaying of the nakedness is illegal and the disclosing person of it is found guilty of prostitution expansion and this person deserves punishment and penalty.

The Prophet of Islam (S) about censuring prostitution expansion by revealing immoral secrets of others stated: “Rightly, a person who expands prostitution is like one causes prostitution. 4

One of the God’s attributes is His “sin-covering” and The Creator covers people’s shameful acts and misbehaviors and He knows covering of people’s faults as a responsibility of all people and loves fault-covering people.

In Islamic instructions ‘the right of fault-covering’ is one of the Muslim’s rights to each other and Muslims are obliged to observe this right. On this basis, a Muslim has the responsibility to cover and conceal others’ faults and avoid from revealing and publicizing of them that causes Muslims’ disgracing or jeopardizing of the public chastity. However, in a concealed way, Muslimsare allowed to aware others of their faults and to ask them not to commit those immoral or wrong deeds to follow their responsibility of recommending doing good and enjoining not to commit what is illegal.

The main reason of sensitivity of Islam about prostitution expansion and revealing of others’ affairs, besides the rational necessity and legal obligation of denial of one’s faults from others and prevention of revealing of faults and secrets that their publicizing is not permitted and deserved, is the negative, social effects related to revealing of people’s secrets that results in expansion of prostitution and social corruption.

Meanwhile, keeping of human beings’ inborn greatness and reverence necessitates that besides banning others, the person himself also keeps away from the publicizing and revealing of his own secrets that causes his personality images damaging and faces his hidden secrets.

Thus, while Islam emphatically, prohibits state, legislators and their agents and others also from investigation and entering to people’s privacy and revealing their secrets such as their moral corruption, it does not permit the privacy owner to reveal and expand that type of his secrets that as they necessitate to be kept secret, they are classified as naked or allow others to reveal them.

While perhaps in many cases the privacy owners can allow others to have access and interfere within their own privacy, where the possibility of others’ access and entrance to people’s privacy cause expansion of prostitution in society, this right is not available for the privacy owner.

4. Prohibition of fault-finding from others

The meaning offault-finding is that human beings attempt to find out others faults and reveal their sins, deficiencies and faults that are hidden from others. It is obvious that the beginning and the necessity offault-finding characteristic are an attempt to enter and violate others’ privacy with the aim of becoming aware of their deficiencies and shortcomings.

One of the moral greatnesses in the instructions of Islam is the characteristic of covering others’ faults. The importance of this good characteristic is to that extent that the Prophet of Islam (S) states, “Anyone who notices an unfavorable and disgraceful deeds from his religious brother and keeps it covered, God covers his faults both in this world and the world hereafter.”

The Great Prophet of Islam (S) in expressing the importance of this characteristic, compared it with the value of human being’s life which is the highest possession of a human in this way that, “Anyone who covers a believed person’s disgracefulness is as though survived an alive-buried girl.5

Keeping a person’s reputation by covering and not revealing his faults from others according the Islam’s perspective is the chivalry offault-covering the person.

Itis narrated that one day the Prophet (S) asked Imam Ali (a.s ) what he would do if he saw a man slept over a prostitute. Imam Ali (a.s ) said that he would cover her. The Prophet stated that if you saw that again, what he would do and he stated thattill three times he would cover her with his cloak.

Then the Prophet (S) praised Imam Ali’s (a.s ) chivalry and stated, “Cover the faults of your religious brothers.”

The importance of covering the faults is to that degree that it is going tobe considered even in dooms day besides in this world. And it is expressed in some narrations that in Dooms day the Prophet of Islam will request God to take his followers’ deeds into account away from the look of angles and other religions prophets not to let the Muslims’ faults become apparent and publicized and their reputations be kept. God accepts his Prophet’s request.

One of the vices, considered in Islam as the worst sins, isfault-finding .

The Great Quran in different verses attempts to avoid people from this vice. Faultfindersare addressed in the great Quran in this way:

وَيْلٌ لِكُلِّ هُمَزَةٍ لُمَزَةٍ

Woe to every backbiter, slanderer. (Quran, 104:1)

…وَلَا تَلْمِزُوا أَنْفُسَكُمْ …

Do not find fault with one another. (Quran 49:11)

The Prophet of Islam (S) introduced those who are looking for finding others’ faults or deficiencies the worst people and states explicitly: “Do not be faultfinders, flatterers, tongue-lashing and aggressive. 6

InIslam even keeping company with those who are after degrading others’ virtues and making their faults apparent is forbidden7

In Al-Miraj Tradition (Ascension to heaven) of the Holy Prophet (S), it is told from the Prophet, “When I ascended to the heavens by the command of the most high God, I have seen a group of people that their flesh where cut from their hips and forced them to eat. Theywere told 'eat!As you were eating your Muslim brothers’ flesh in the world.” I asked Gabriel that who they were and he answered that these were faultfinders and slanderers among your followers. 8

Itshould be noted that faultfinding does not just result in defaming of a person. This disagreeable characteristic in addition to defaming the person having that thefault, causes the expansion of corruption or prostitution in society.And also the neglectfulness of the faultfinding person about his own weak points and faults and makes him blind to his faults and sharp-eyed to others’ faults.

In most cases, faultfinders start to investigate and inspect in people’s private affairs to gain information about others’ faults in those investigations and inspections. They concentrated on others’ negative and bad points and pay no attention topeople’s positive or correct points.

The vicious characteristic of fault-finding besides being a disease, rooted in personality weakness, is a physiological abnormality and a desire for materialism and wealth-gathering and it should be regarded a social abnormality. In fact and that in addition to its personal impression in disgracing and dishonoring people’s privacy, changes to be a serious impediment in the path of human beings perfection and elevation in the social area. Besides disturbing of personal security, causes divergence,disunion and disorder in social security and instability in social unity. It is also the cause of the expansion of pessimism.

The Great Quran while forbidding Muslims from following such vicious characteristics, states the roots of faultfinding as:

A. Weakness of faith and trust in most high God9 .

B. Dissembling and hypocrisy.10

C. Debauchery and libertinism11 .

D. Cruelty and oppression12 .

E. Contamination to sins and crimes13 .

Islam considers fault-finders as deserving of punishment and not only deprives them from divine guidance and blessing14 , but also promises them a painful torment both and the worldhereafter15 . Of course, the results of faultfinding are not limited to the heavenly punishments and its effect in this world for faultfinders is public disgracing and appearing of their faults.As the great Prophet of Islam (S) said, “O! Those who apparently turned to Islam but did not let it to overwhelm your hearts, be not after Muslim’s faults for disgracing them. Because the person who is seeking people’s faults, God reveals his faults and he will be disgraced and defamed. 16

Somewhere else the Prophet said, “Anyone who reveals a vice or fault of his Muslim brother, God will reveal his viciousness to that degree that he will be disgraced and defamed in his own home.17

Doubtlessly, faultfinders by being jealous about others and having the feeling of abjectness and humbleness before they do this disagreeable and indecent and cannot tolerate others’ success and promotion.

It should not be thought that Islam’s emphasis on covering others faults means that the denial and senselessness about others’ viciousness and faults and means not disgracing and publicizing others’ defects and keeping their reputations. Reminding people’s defects to them, on special conditions and with the aim of removing of these faults, are of human beings responsibilities. Denial of others’ faults and viciousness that just causes the continuation of their disgraceful and unfavorable behavior is like the vicious act of that faultfinder person andis considered as a betrayal to humanity.

Removing of faults in accordance with exercising the principle of the 'Promotion of good and prevention of evil.' is one of the merited characteristics of believed and faithful people (moreover is of his religious and humanistic responsibilities) that besides social purification and cleansing causes people’s perfection.

The difference between removing of faults andfault-finding is that removing of faults is exercised benevolently and with the aim of the purification and correction of the person having the fault.Whereas in faultfinding there is no motivation but others’ humiliation and degrading. Therefore, faultfinding result is not but people’sdefaming and disgracing and expansion of prostitution and viciousness.

The practice of removing of faults is always based on honest and hidden reminding, private and right criticisms by a respectful considering theperson’s , having the fault, individual position and personality.

It is as infault-finding people’s faults and deficiencies will be appeared and by a public and incorrect criticism people’s personalities will be assaulted and this will cause a reverse result.

The last point is this that in removing faults as in 'Promotion of good and prevention of evil.' this condition is made that firstly the person must start mentioning his own faults and then compassionately and in a reforming way criticize others’ defects as the treatment of the faultfinding as a disease.

5. Prohibition of suspicion to others

The meaning of suspicion is that a person to suspect others’ words and deeds distrustfully in the way that his suspicion and mistrust rely on an acceptable reason or actualized manifestation that prevents trust and certainty on the others’ apparent deeds and actions.

The roots of suspicion as one of the important behavior abnormalities are:

A. Disregarding others’ privacy and a desire to investigate in others’ personal affairs and gossiping.

B. Slandering about others that unwillingly results in the strengthening the sense of mistrust and suspicion to others.

The reason that a person suspects others is that he suffers from psychological unbalance and agitation.

C. Dominance and prevalence of the Satan over the human beings’ minds and thoughts that is the result of keeping distance from divine piety and causes temptation and the strength of negativism in the suspicious person.

In the verses of the Great Quran and the Prophet’s manner of living and other great people of Islam, suspicion to othersis considered as one of the main roots of investigation and inspection in others’ privacy and there are emphases on avoiding from and eradicating this faithful psychological disease.

The Great Quran forbids the believers from being suspicious about others and takes many suspicions as sin and states:

يَا أَيُّهَا الَّذِينَ آمَنُوا اجْتَنِبُوا كَثِيرًا مِنَ الظَّنِّ إِنَّ بَعْضَ الظَّنِّ إِثْمٌ

Believers, abstain from most suspicion, some suspicion are a sin, (Quran, 49:12)

The Almighty God regards suspicion an outstanding plague and the reason for the society corruption.

وَظَنَنْتُمْ ظَنَّ السَّوْءِ وَكُنْتُمْ قَوْمًا بُورًا

So you harbored evil thoughts, and so you are a destroyed nation. (Quran, 48:12)

From the perspective of Quran, suspicion and mistrust do not make people needless about the truth.

وَإِنَّ الظَّنَّ لَا يُغْنِي مِنَ الْحَقِّ شَيْئًا

Suspicion does not make people needless about the truth. (Quran, 53:28)

The Great Prophet of Islam (S) recommended people for avoiding from being suspicious and states, “Avoiding from suspicion be upon you as suspicion is the most form of lie. 18

Doubtlessly, relying on suspicion and doubtcauses disturbance of the people’s personal and social relations and humiliation of people’s personalities and instability of trust among people of the society. This is in obvious contrast with the policies of Islam that are after the promotion of people of the society public unity and the stability of their relations. Islam’s great Prophet (S), expressing people’s privacy, considered avoidance of suspicions as divinecommands and stated, “Truly, the Great God takes a reverence for Muslims’ lives and possessions of being suspected.19

The great Prophet of Islam (S) introduced suspicion to others as the cause of the faith destruction and states, “When you accused your Muslim brother, your faith will be eliminated like the dissolving of salt in water.”

Strategies recommended in the exalted Islamic teachings for avoidance from suspicion are:

A. Suspicion to oneself: If a Muslim has always suspected his own deeds and actions and finds his faults, he will never become suspicion to others and as in the statements of the great men of the religion,suspicions and doubt to one’s own self are the signs of being a believer.

B. Favor ideas about others: Favorable ideas about others and regarding oneselfnot higher than others and interpreting Muslim brothers’ behaviors as best as possible are of the rules of Islam.

Hence, where Muslims find an opportunity, they must interpret their brothers’ actions and deeds in the best waytill they find evidence against such interpretations that proves their opposites.

There is no doubt that having favorable ideas and mutual respects to others create public trust in stability of human beings’ relations.

C. The ignoring of suspicions to others: Considering the evil results of negativism and suspicion,till the malevolence behind the others’ deeds and words are not proved, their words and deeds must be trusted.

Thinking and thoughtfulness in cases of suspicion and surveying of the possibilities of truth and optimism about others’ deeds and words.

D. Avoidance of accompanying and company of those who are suffering of paranoia about others. Temptations of such people cause the provocation of evil sense of suspicion in human beings.

E. Noticing to some regulations in Islam such as 'Asalat al-Sehhah ' and'Sogh al-Muslimin ' that illustrates the necessity of interpreting of others’ deeds and words in a right and merited manner and not providing the opportunities for skepticism or doubt about others’ deeds and words. These favorable ideas cause that if we witness a man and a woman alone instead of suspicion and doubt by relying on these principles think of a proper relation between them.

F. Having control over perceptive ways: Human beings’ members and organs (as the means of his perception) have an important role in creation of suspicious about others. Attempting to violate people’s privacy by eavesdropping, peeping eye and gossiping are the most important elements of catching suspicion.

The Holy Quran by reminding the responsibilities of human main members and organs makes human being avoid from any interpretation that does not rely on any right knowledge and understanding and stated:

وَلَا تَقْفُ مَا لَيْسَ لَكَ بِهِ عِلْمٌۚ إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

Do not follow what you do not know. The hearing,sight and heart about all these you shall be questioned. (Quran, 17:36)

G. Not preparing the grounds of suspicion: Certainly, people’s not attempts to do actions resulting in others’ suspicion are of importance in decreasing of having such psychological abnormalities.

6. Prohibition of Gossiping about Others

‘Gossiping’ is of viciousness that Islam emphasizes a lot on quitting that.

The meaning of ‘gossip’ in Islamic culture is that a person talks about someone in the absence of him/her and this makes absentee unhappy and discontentment after becoming aware.

The main elements for recognizing someone’s words as ‘gossip’ are:

A. Expressing a subject about a person in his absence.

B. Uncertainty about the rightness or wrongness of the gossip subject.

C. Sadness and discontentment of the person others gossipedabout .

In some statements of the religion great people, itis stated that gossip is that you say something about your Muslim brother that God covers that for him.

It should be noted that in the fulfillment of gossiping, awareness of the person gossiped about is not a criterion; however, the criterion is the person’s discontentment if what is said is expressed before him.

According to the saying of the prophet (S) , the difference between ‘gossip’ and ‘calumny’ is that ‘gossip’ is something real said about another person that God covers it from others but in ‘calumny’ what is expressed about others is not real.

Itshould not be thought that gossiping is exclusive in ‘talking’ in the absence of others. Gossipingcan also be realized in the form of actions or sarcasm.

According to the Holy Quran, the origins and causes of gossiping are: absence of piety, desire to inspect in others’ private affairs, suspicions and doubts (49:12), desire for wealth-gathering, excessive interest in the worldly matters, and world charming manifestations (104:1 & 2).

In the teachings of Islam, gossipingis recognized as one of the greatest sins and weak-minded actions and Muslims are forbidden from doing that.

The Great Quran forbids Muslims from gossiping in this way:

وَلَا يَغْتَبْ بَعْضُكُمْ بَعْضًاۚ أَيُحِبُّ أَحَدُكُمْ أَنْ يَأْكُلَ لَحْمَ أَخِيهِ مَيْتًا فَكَرِهْتُمُوهُۚ وَاتَّقُوا اللَّهَۚ إِنَّ اللَّهَ تَوَّابٌ رَحِيمٌ

Norbackbite one another would any of you like to eat the flesh of his dead brother? Surely, you would loathe it. Fear Allah, without doubt Allah turns (in mercy) and he is the merciful. (Quran, 49:12)

The Holy Prophet (S) stated to AbuDharr , one of his followers, “O! AbuDharr avoids gossiping as it is worse than adultery. 20

The Prophet of Islam (S) also regards gossiping a sign of people’s stimulator faith in Islam and not penetrating of this faith in their hearts and stated, “He who surmises that he is the child of a legal marriage is lying if he eats people’s flesh by gossiping.”

From the Holy Quran perspective, gossiping about others is in fact the violation of their privacy,dignity and reputation. Especially, if this wrong, disgraceful and unfavorable act is done in the absence of the people about whom are gossiped in a way that they would not have the opportunity of defending themselves about the violation of their personality and abstract privacy.

Gossiping besides the destruction of people’s personality and violation of theirpersonality, has destructive influences on people’s social lives. It causes the instability of the public trust that is the greatest investment and dynamic element of society.

Moreover, moral bases of society, due to the expansion of gossiping, gets instable and weakened and finally results in disunity and elimination of social safety and causes society disunity and dispersion. Hence, the prohibition of gossiping among people of society in addition to bringing security for society people’s privacy, reputation and prestige, is in fact the guarantee of social safety and promotion of public trust. The Great Prophet of Islam (S) said, “Anyone who gossips about a Muslim man or woman, God won’t accept his forty-day prays and fasting till the person about who has been gossiped forgives him/her.”

Noticing this point is of importance that one of the important elements of expansion of gossiping in society and encouraging elements for the gossiping person to follow this disgraceful act is the listener’s eagerness and willingness for listening to others’ gossip. Therefore, one of the effective ways to control the gossiping is preventing the gossiping person from doing such act with verbal reminding, in accordance with the principle of ‘Promotion of good and prevention of evil’; and showing reluctance for listening to gossips as a passive resistance against gossiping people; and banishing them from society and not keeping company with them. The Great Prophet (S) stated, “Be aware that anyone who is patient for not listening to a gossip about his believed brother and prevents gossiping about him, God closes one thousand doors of worldly and heavenly viciousness forhim . If he does not prevent from gossiping while having the power to do so the burden of seventy sins of the gossiping person will be on his shoulders.”

In the Holy Quran, three pointsare recommended for Muslims for quitting the unfavorable habit of gossiping:

A. Following Godly piety, as the most important preventive element of human being from committing all sins such as the sin of gossiping about others. (Quran, 49:12)

B. Considering and recognizing the reality of gossiping about others that in the Holy Quran itis interpreted as eating one’s own flesh.

C. Noticing the constant presence of God and his perfect and absolute knowledge and awareness about all human deeds, actions and even thoughts such as gossiping about others.21

Islamic precepts regard gossiping in some cases not only legal but also necessary and are exceptions of prohibition of gossiping about others.

Some of these exceptions are:

A. Gossiping about the cruel and expressing his cruelty, when people are in the stance of pleading for justice or litigation as the Prophet of Islam (S) said, “The right and one whose right is lost can gossip regardless how disturbing gossiping can be.”

B. Gossiping about a sinner with the aim of his correction and returning him from misleading way and his salvation provided its necessity.

C. Gossiping about a person who commits debauchery and libertinism andis known for such acts.

D. Gossiping about others in the stance of adduction of witnesses in a court and with the aim of claiming the right.

E. Gossiping about others with the aim of consulting and taking counsel when necessary.

F. Expressing ofsomething which is apparent in a person (like being hasty) and is obvious to others too in not taken as gossiping.

7. Prohibition of Any Assault against People’s Reputation

From the viewpoint of Islam, people’s reputation is the reason of the lifetime of their identities and personalities.

Believers have a special place before the almighty God to that degree that the Holy Quran states:

إِنَّ اللَّهَ يُدَافِعُ عَنِ الَّذِينَ آمَنُوا

Allah will defend those who believe. (Quran, 22:38)

Hence, how people have such daring to tear up the curtain covering one’s reputation that the Unique God is his defender, to reveal his secret, to publicize his defects and to slander and to disrepute him?

Respect to a believer’s reputation and dignity is so important that the respected Prophet of Islam (S) considers that of more importance than respect toKabaa . Doubtlessly, keeping others’ reputation and respect as one of the most important teachings of the surviving school of Islam is of such emphasis that the glorious Prophet of Islam (S) in the last pilgrimage toKabaa (Hujjat al-Wida ’) sermon, presented in the last trip toKabaa in the temple of Mecca while addressing a great number of Muslims announced, “O! People as these days- time of Hajj (pilgrimage to Mecca) - and this city- the great Mecca - are respectful, your bloods and reputations are respectful too. You do not have the right of shedding your bloods and offending to your reputations till the time of visiting God.”

Before God, the importance of a person’s reputation who observes divine commands and restrictions is to that degree that God of all worlds conceals his faults even from His angels and makes him respectful before others.

It is stated in narrations that the respected Prophet of Islam (S) demands God’s court to bestow him the surveying of his followers’ deeds in the doomsday to him so that if they had any deficiency or fault, not to become disgraced before other prophets.

In response to the Prophet (S) comesthis answer that I [God] take the surveying of your followers’ deeds, myself, so that if they have a fault even you will not be aware of.

The religion of Islam respects a believer’s reputation in this way and for keeping humanistic personality and respect conceals his faults.

In Islamic lofty teachings, protecting of others’ reputations has a particular value before God and a person who rises to protect another person’s reputation is a neighbor of Him as respected Prophet of Islam (S) said, “Anyone who prevents his believed brother dishonor, God prevents his face from the hell fire.”

He also stated, “Anyone protecting his brother’s reputation while he is absent. It is upon God to keep him from hell.”

Imam Ali (a.s ), the successor of the respected Prophet of Islam in expressing the stage and position of a person who respects and safeguards others’ dignity by sacrificing his own reputation states, “Grant your possession to one who disregarded his reputation for you since nothing can be equal to keeping the reputation.”

Sacrificing lives for protecting of a Muslim’s reputationis allowed in Islam the Holy Prophet (S) said, “Everything of Muslims such as lives, reputations and bloods are illegal for other Muslims, even in some cases possessions and lives can be sacrificed for keeping a believer’s reputation and prestige.”

Considering this point is of importance that human beings besides their obligation to keep others reputation and dignity, must always attempt to keep their own reputation and honor. In other words, from the perspective of Islam, people not only do have the right of assaulting others’ reputations but also do not have the right of belittling his own personality and is upon him to shun any deed or action that causes his humanistic value and greatness before others.

Imam Ali (a.s ) about the necessity of keeping one’s own honor and reputation said, “Your reputation is on your forehead and your requests causes to drip that drop by drop [like drops of your sweet]. Hence, look before whom you let it fall.”

The Great God determined a heavenly remuneration for those people striving to keep their humanistic greatness as the Holy Prophet stated, “Instead of what people keep their reputation by that, alms and charity are considered for him.”

As mentioned before, human’s reputation and prestige as his identity and spiritual dimension are regarded an important part of people’s privacy. Violation of it from the perspective of Islam penal law are among the worst sins and even are taken worse than incest. One who did this act not only deserves worldly punishments but also as a person who proclaimed war against God by assaulting a Muslim’s reputationis promised of a divine painful torment.

The religion of Islam’s sensitivity for observing the privacy of people’s reputation is because the beginning of violation to others’ reputation is inspection and interference within their privacyarea which finally leads to the violating person’s error and misleading. According to some narrations from the religion’s great men the closest position of person to blasphemy is when he counts a person who is his religion brother's faults to blame him a day for these faults.

The Holy Prophet (S) about the evil influences of assaulting a Muslim’s reputation and prestige in offended person’s beliefs and faith said, “When a believer accesses his religion brother, his faith will be eliminated like the dissolving of salt in water.”

8. Prohibition of Tale-bearing

Tale-bearing is of moral viciousness that are the result of the revealing of people’s secrets and violation of their privacy and avoidance of committing such acts are emphasized in Islam.

The meaning of the term ‘tale-bearing’ here is expressing and revealing a subject about a person that results in making his faults or deficits become apparent in a way that if he becomes aware of this, he will be upset and sad about whatis said about him.

In fact, tale- bearer expresses a talk that another person said about the listener while he does not allow its revealing.

‘Tale-bearing' may happen orally or verbally or in a written form or even by other means such as signs or body language.

Meanwhile, there is no difference between what the aims or purpose of the ‘tale-bearing’ is. Either with the aim of assaulting the personality of one, who is the victim of his secrets revealing, or with the aim of fun or sycophant and supererogatory service to the listener, or bearing tales for others or having an undue sense of curiosity.

The Great Prophet of Islam (S) introducestale-bearers as the worst people and emphasized that tale-bearers will not enter the paradise.22 (

From the viewpoint of the GloriousQuran the act of the talebearer is cutting what God commanded for its connection:

وَالَّذِينَ يَنْقُضُونَ عَهْدَ اللَّهِ مِنْ بَعْدِ مِيثَاقِهِ وَيَقْطَعُونَ مَا أَمَرَ اللَّهُ بِهِ أَنْ يُوصَلَ وَيُفْسِدُونَ فِي الْأَرْضِۙ أُولَٰئِكَ لَهُمُ اللَّعْنَةُ وَلَهُمْ سُوءُ الدَّارِ

As for those who break the covenant of Allah after accepting it, who part what he has commanded to be united and worked corruption in the land, a curse shall be laid on them, and they shall have an evil abode. (Quran, 13:25)

The influence oftale-bearing is that it changes the kindness and intimacy among people to hatred and hostility and turns society people’s unity and unanimity to disunity and dispersion.

In the statements of the religion of Islam’s great men, tale-bearing is interpreted as sorcery which causes the separation between friends and relatives, planting the seeds of hostility and disharmony among people who have been unanimous and in agreement with each other and also blood-shedding and ruining of homes and revealing of people’s secrets. Therefore, the Holy Prophet of Islam stated, “one who occupies himself with telling others’ tales among people, the Great God will put a great fire over his grave. 23

In fact, the main reason the Islamic religious law regards tale-bearing illegal and considers it as capital sin and pledges Godly punishments fortale-bearer is the destructive and irreparable influences of his act.

It is narrated from the great Prophet (S) that he stated, “I saw on the paradise door it wasengraved that “you are illegal to talebearers.24

In Islamicteachings confronting with this inauspicious and destructive phenomenon is emphasized in this way that Muslims be ignorant to what tale-bearers tell and take their words either right or wrong as lie to make tale-bearers dissuaded by such passive resistance.

The Great Quran forbids following oftale-bearers by stating:

وَلَا تُطِعْ كُلَّ حَلَّافٍ مَهِينٍ هَمَّازٍ مَشَّاءٍ بِنَمِيمٍ

And do not obey every mean swear, the backbiter who goes about slandering. (Quran, 68:10-11)

The manner of the great Prophet of Islam (S) was also like that and itis narrated from him, “No one of my companions must tell me something about the other one as I like when coming to you my chest be free from the talks about people25 .”

Even in the prohibitions of the Holy Prophet (S), it is mentioned that the Prophet prohibits Muslims fromtale-bearing and listening to tales about others26 .

9. Prohibition of Eavesdropping

Eavesdropping that in Farsi is ‘esteraq esam ’. The first part of this term ‘esteraq ’ comes from the infinitive of ‘serqat ’ which literally means ‘stealing’ and idiomatically means ‘doing something in a hidden way’.

The meaning of ‘esteraq esam ’ is ‘listening to someone’s talk in a hidden way’ and includes unlawful and hidden listening to peoples’ conversations or controlling them by using instruments like environmental or phone conversations bugging or recording tools.

Today methods of bugginginclude: using technologies and listening to conversations by means of fixed or mobile phones, satellite, computer, internet or other developed instruments.

From Islamic religious law, bugging is illegal and one who attempts to control people’s conversations in a hidden way and becomes aware of their secrets in this way, committed inspections in others’ privacy and according to the explicit wording of the Quran his act is sin and illegal. (Quran, 49:12)

The Great Quran about the responsibility of human body organs states:

إِنَّ السَّمْعَ وَالْبَصَرَ وَالْفُؤَادَ كُلُّ أُولَٰئِكَ كَانَ عَنْهُ مَسْئُولًا

The hearing,sight and heart about all these you shall be questioned. (Quran, 17:36)

In the Great Prophet’s interpretation of eavesdropping it is stated, “There is a share of adultery for any member of human members and the adultery of the human ear is listening to some talks in a concealed way.”

In Islamic precepts while some punitive punishments are determined for those eavesdropping in this world, there are heavenly punishments for them too. As the Great Prophet (S) stated, “During dooms day, in the ears of anyone listening to others’ talks in a hidden way while they are dissatisfied or hears others talks and the speakers keep distance from him and hate him melted copper is poured.27

10. Prohibition of eyes peeping

‘Eyes peeping’ means a concealed and illegal look at everything located in people’s privacy and the owner of the privacy has no desire and satisfaction if others look at that and because of that he did not expose it to others look publicly. This includes what is of people’s privacy automatically or a person, himself, puts it into his privacy.

In the percepts of Islamic religious law, ‘eyes dropping’ is known as a disgraceful act and one of the capital sins and Muslims are prohibited from converting of their eyes and having hidden look at others’ privacy and one doing them deserves punishment.

The Great Quran blames eyes betrayal and states:

يَعْلَمُ خَائِنَةَ الْأَعْيُنِ وَمَا تُخْفِي الصُّدُورُ

God knowstreacherous eyes and what concealed in the breasts . (Quran, 40:19)

Doubtlessly one of the obvious instances of eye betrayal is eyes peeping and without-permission looks to people’s privacy.

Meanwhile the Great Quran commands Muslims to control their eyes and looks:

قُلْ لِلْمُؤْمِنِينَ يَغُضُّوا مِنْ أَبْصَارِهِمْ وَيَحْفَظُوا فُرُوجَهُمْۚ ذَٰلِكَ أَزْكَىٰ لَهُمْۗ إِنَّ اللَّهَ خَبِيرٌ بِمَا يَصْنَعُونَ وَقُلْ لِلْمُؤْمِنَاتِ يَغْضُضْنَ مِنْ أَبْصَارِهِنَّ وَيَحْفَظْنَ فُرُوجَهُنَّ وَلَا يُبْدِينَ زِينَتَهُنَّ إِلَّا مَا ظَهَرَ مِنْهَاۖ وَلْيَضْرِبْنَ بِخُمُرِهِنَّ عَلَىٰ جُيُوبِهِنَّ ….

Say to the believers they should lower their gaze and guard their private part that is purer for them. Allah is aware of the things they do.And say to the believing women, that they lower their gaze cast down their eyes and guard their chastity, and do not reveal their adornment…. (Quran, 24:30 -31)

The great Prophet (S) regards looking at the way of misdemeanor a kind of adultery and states, “There is a share of adultery for any member of human members and the adultery of the eye is looking.”

The importance and role of looks in human beings’ spiritual health are to that degree that Imam Ali introduced eyes as the Satan ambushes that the eyes disobediences causes the grounds for human beings misdemeanor and Satan’s prevalence.

The Prophet of Islam states about hidden and without-permission looking at others’ correspondences said, “Whoever looks at his brother’s letters is like he is looking at his nakedness.28

Considering the importance determined by the Islam for keeping others’ privacy, it is necessary that people attempt to recognize the preventive elements of this disease and moral and spiritual misdemeanor and try to eliminate the grounds and beginnings of having it. For instance, observing ‘estizan ’ ceremony and asking for permission from the house or privacy owners before entering there is one of the preventive elements of eyes dropping in people’s privacy.

11. Prohibition of Cursing and Swearing

Sabb ’ meaning cursing and swearing to others and in Islam not only Muslims but also non-Muslimsare prohibited from it explicitly.

The Great Quran about forbidding cursing to non-Muslims states:

وَلَا تَسُبُّوا الَّذِينَ يَدْعُونَ مِنْ دُونِ اللَّهِ فَيَسُبُّوا اللَّهَ عَدْوًا بِغَيْرِ عِلْمٍۗ كَذَٰلِكَ زَيَّنَّا لِكُلِّ أُمَّةٍ عَمَلَهُمْ ثُمَّ إِلَىٰ رَبِّهِمْ مَرْجِعُهُمْ فَيُنَبِّئُهُمْ بِمَا كَانُوا يَعْمَلُونَ

Do not say crude words to those who call upon other than Allah, lest they use crude words about Allah in revenge without knowledge. Assuch we have made the actions of each nation seem pleasing. To their Lord they shall return, and he will inform them of that they were doing. (Quran, 6:108)

The Holy Prophet (S) considers cursing and swearing as disobedience from God and debauchery and stated, “Cursing to a believer is disobedience from God and fighting with him is a blasphemy and eating his flesh-gossiping about Muslims is a sin against God and a respect to a believer’s possession is like a respect to his blood. 29

When a person expresses a subject about another person in a way that listening it causes his sadness and offense, that person is committed the sin of gossiping, even if he does not mean to assault or curse him. In the case that the gossiping person had the aim of assaulting and cursing, besides the sin of gossiping, he committed the sin of assaulting and cursing him.

As mentioned before, from the Islamic perspective, the reverence of human beings’ reputation is equal to his life and soul. Cursing a person is a violation of his reputation and dignity and is an obvious instance of violation of people’s privacy.

The sin of cursingis known disgracing and defaming to that degree that is introduced as the cause of the death of cursing the person in narrations as the Great Prophet (S) said, “Cursing a believer puts people at the edge of perdition and destruction.30

Moreover, cursing will have an irreparable evil impression of the cursing person such as creating disunity and hostility among the people. The great Prophet (S) said, “Do not curse at people as you will make them your enemies and foes.”

The Glorious Quran also states explicitly that cursing at others causes them to swear at the beliefs of the cursing person due to their ignorance and nescience.

It is narrated that the Holy Prophet (S) never was abusive and it was not exclusive toMuslims as he never cursed at non-Muslims too.

Notes

1.Mizan al-Hikma ,Reyshahri , P. 391.

2.Sunan Ibn Dawood , V.4, P.272.

3. Paragraph. C, Article. 18.

4.Tahrir al-Wasilah , Khomeini, P.94.

5.Mizan al-Hikmah , Vol.9, P. 422.

6.Makarem al-Akhlaq , P.467

7.Ghurar al-Hikam : 9565

8. Plague of the Tongue, Vol.1,P.251

9. See Quran, 49:11.

10. See Quran, 9:80 and 83:30 & 36.

11. See Quran, 9:80.

12. See Quran, 49:11.

13. See Quran, 83:30 & 29.

14. See Quran, 9:80.

15. See Quran, 9:79, 83:29 & 36 and 2:16.

16.Usul al-Kafi , Vol.3, P.355.

17. Al-Targhib va Al-Tarhib , Vol. 2, P.293, Tradition 9

18.Mizan al-Hikmah , P. 293.

19. Bihar al -Anwar, vol.72, P.201.

20.Wasa'il al-Shi'ah , Vol.8, P. 55.

21. See Quran, 4:148.

22. Al-Targhib , Vol. 3, P. 496 andSahih Muslim, Vol. 1, P. 101.

23.Wasail al -Shiah , Vol.11, P. 203.

24.Irshad al-Qulub , Tradition. 1391.

25.Riyaz al-Salehin , P.585.

26.Safinat al- Bihar, Vol. 2, P. 613.

27.Sajestani , Vol. 2, P. 883.

28.Safinat al-Bihar

29.Wasail al-Shi’ah , SheikhHurr Ameli

30.Wasail al-Shi’ah , SheikhHurr Ameli


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