Does Islam Indulge Criminals by Instructing Believers to Conceal the Sins of Other Muslims?

Allegation:

In Islam, it is instructed to conceal the faults and sins of another Muslim. Because of this ruling in Islam, even if a Muslim sees another Muslim committing a crime, he is obligated to keep it secret and cannot inform anyone. He cannot even report that Muslim's crime to the appropriate authorities. Consequently, it becomes impossible for the criminal to be brought to justice. In this way, Islam indulges criminals.

Response:

The hadith cited as evidence for this allegation is—

عَنْ أَبِي هُرَيْرَةَ، قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏ "‏ مَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ فِي الدُّنْيَا وَالآخِرَةِ ‏"

Meaning: “It was narrated from Abu Hurairah that the Messenger of Allah (ﷺ) said: “Whoever covers (the sin of) a Muslim, Allah will cover him (his sin) in this world and in the Hereafter.”” ^[1]

Does the hadith under discussion really forbid testifying against a criminal or order covering up crimes committed in society?

In the explanation of this hadith, it is mentioned in the Encyclopedia of Fiqh compiled by Shaykh Hussain Al-Awayishah (May Allah preserve him), the renowned student of Shaykh Nasiruddin Al-Albani (May Allah have mercy on him)—

التَّسَتُّرُ فِي الْحُدُودِ: عَنْ أَبِي هُرَيْرَةَ -رَضِيَ اللَّهُ عَنْهُ- عَنِ النَّبِيِّ -صَلَّى اللَّهُ عَلَيْهِ وَسَلَّمَ- قَالَ: "مَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ". عَنِ ابْنِ عَبَّاسٍ -رَضِيَ اللَّهُ عَنْهُمَا- عَنِ النَّبِيِّ قَالَ: "مَنْ سَتَرَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ، سَتَرَ اللَّهُ عَوْرَتَهُ يَوْمَ الْقِيَامَةِ، وَمَنْ كَشَفَ عَوْرَةَ أَخِيهِ الْمُسْلِمِ؛ كَشَفَ اللَّهُ عَوْرَتَهُ؛ حَتَّىٰ يَفْضَحَهُ بِهَا فِي بَيْتِهِ". وَفِي هَٰذَا السَّتْرِ تَفْصِيلٌ لَا بُدَّ مِنْ بَيَانِهِ، فَإِنْ كَانَ الذَّنْبُ يُضَيِّعُ حُقُوقَ الْآخَرِينَ؛ كَجَرِيمَةِ الْقَتْلِ أَوِ الِاغْتِصَابِ وَنَحْوِهِمَا؛ فَإِنَّهُ لَا يَجُوزُ أَنْ يُسْتَرَ عَلَيْهِ، بَلِ الْوَاجِبُ كَشْفُ ذَٰلِكَ؛ إِحْقَاقًا لِلْحَقِّ وَإِبْطَالًا لِلْبَاطِلِ. وَإِنْ كَانَ الْأَمْرُ لَا يَضُرُّ بِالْآخَرِينَ؛ فَهُنَا مَحَلُّ السَّتْرِ، وَمِثْلُ ذَٰلِكَ أَنْ يَرَىٰ أَحَدُهُمْ رَجُلًا وَامْرَأَةً عَلَىٰ حَالٍ شَنِيعٍ ثُمَّ يَلْمَسُ النَّدَمَ مِنْهُمَا، وَأَنَّهُمَا يَعْزِمَانِ عَلَى التَّوْبَةِ، وَالْإِقْبَالِ عَلَى اللَّهِ -تَعَالَىٰ- وَانْظُرْ مَا جَاءَ مِنْ فَوَائِدَ فِي "الصَّحِيحَةِ" تَحْتَ الْحَدِيثِ (٣٤٦٠).

Meaning: “Concealing faults in matters of Hudud or penal laws:

 Narrated from Abu Hurairah (RA), the Prophet (ﷺ) said: "Whoever conceals (the fault of) a Muslim, Allah will conceal (his faults) in this world and the Hereafter." Narrated from Ibn Abbas (RA), the Prophet (ﷺ) said: "Whoever conceals the hidden (sinful) matter of his Muslim brother, Allah will conceal his hidden (sinful) matter on the Day of Resurrection. And whoever exposes the hidden matter of his Muslim brother, Allah will expose his hidden matter, until He disgraces him because of it even inside his own house."

Regarding this concealment, there are certain detailed explanations that must be clarified. If the sin violates the rights of others, such as murder or rape and similar crimes, then it is not permissible to conceal it. Rather, it is obligatory (Wajib) to expose it in order to establish the truth and abolish falsehood. On the other hand, if the matter does not harm other people, then that will be the appropriate place for concealing faults. An example of this is if someone sees a man and a woman in an objectionable or indecent state and subsequently notices remorse in both of them, and that they have firmly resolved to repent and turn towards Allah the Exalted [in this case, their fault may be concealed]. Regarding this matter, see the benefits mentioned under hadith number 3460 in the book 'As-Sahihah'.” ^[2]

From the explanation of the hadith, it is clear that this is not at all about concealing faults in cases of penal laws or crimes where the rights of others are violated. Rather, it concerns personal offenses where the rights of others are not violated. However, exposing the crime of a criminal who violates the rights of others is at the level of being obligatory (Wajib).

In response to a question regarding this, Shaykh Abdullah Ibn Jibreen (May Allah have mercy on him), a member of the Council of Senior Scholars and the Permanent Committee for Scholarly Research and Ifta of Saudi Arabia, said,

أَمَّا إِنْ كَانَتِ الْمَعْصِيَةُ فِي حَقٍّ لِآدَمِيٍّ كَأَنْ يَرَاهُ يَسْرِقُ مِنْ بَيْتٍ أَوْ دُكَّانٍ أَوْ رَآهُ يَزْنِي بِامْرَأَةِ فُلَانٍ فَلَا يَجُوزُ السَّتْرُ عَلَيْهِ ، لِمَا فِيهِ مِنْ إِهْدَارِ حَقِّ الْآدَمِيِّ ، وَإِفْسَادِ فِرَاشِهِ ، وَخِيَانَةِ الْمُسْلِمِ . وَكَذَا لَوْ عَلِمَ أَنَّهُ الْقَاتِلُ أَوْ الْجَارِحُ لِمُسْلِمٍ فَلَا يُسْتَرُ وَيَضِيعُ حَقُّ مُسْلِمٍ ، بَلْ يَشْهَدُ عَلَيْهِ عِنْدَ الْجِهَاتِ بِأَخْذِ الْحُقُوقِ ، وَاللَّهُ أَعْلَمُ"

Meaning: "However, if the sin relates to the right of a human being, such as seeing him stealing from a house or a shop, or seeing him committing adultery with so-and-so's wife, then it is not permissible to conceal it. Because this results in the violation of a human being's right, the defilement of his marital bed, and betrayal of a Muslim. Similarly, if it is known that he is the murderer or assailant of a Muslim, it must not be concealed and the right of a Muslim must not be lost. Rather, testimony must be given against him before the relevant authorities in order to exact the rights. And Allah knows best." ^[3]

In a fatwa on the renowned fatwa website IslamQA, supervised by Shaykh Muhammad Salih Al-Munajjid (May Allah preserve him), it is mentioned that if a Muslim sees another Muslim violating the rights of a non-Muslim, he will testify against that Muslim. ^[4] Mufti Ebrahim Desai (May Allah have mercy on him) mentioned in a fatwa that in an Islamic state, the testimony of a non-Muslim against the crime of a Muslim will also be acceptable. ^[5] There is no place for any kind of oppression and injustice in Islam.

The fundamental principle for understanding the hadith that speaks of concealing a Muslim's fault is found in Al-Quran itself. It is stated in Al-Quran—

لَّا يُحِبُّ اللَّهُ الْجَهْرَ بِالسُّوءِ مِنَ الْقَوْلِ إِلَّا مَن ظُلِمَ ۚ

Meaning: “Allah does not like the public utterance of evil speech, except by one who has been wronged.” ^[6]

That is, the objective of Allah's ruling is that evil speech should not be publicized. However, if someone is wronged, there is no question of concealing it; rather, it must be exposed. The hadith regarding concealing the faults of a believer must be understood by the criterion of Al-Quran. In the explanation of this verse, it is stated in Tafsir Ahsanul Bayan –

“If any fault is observed in someone, the Shariah places great emphasis on not criticizing him publicly, and rather instructs to advise him in private. However, if there is some religious benefit, there is no harm in criticizing publicly. Similarly, committing any evil deed openly in public is extremely reprehensible. Firstly, engaging in an evil deed is itself forbidden even if it happens behind a veil; on top of that, doing it openly in public is an additional offense. And for that, the sin of that evil deed may be doubled. The aforementioned two types of offenses have been mentioned in this verse. And it is also stated therein not to publicly reprimand someone for a committed or uncommitted offense. However, publicly describing the oppression of an oppressor is an exception. There are several benefits inherent in publicly expressing the oppression of an oppressor. For example, perhaps he may refrain from committing oppression, or he will try to rectify himself. Secondly, people will remain cautious and alert regarding him. It is narrated in a hadith that a man came to the court of the Messenger (ﷺ) and said, ‘My neighbor harms me.’ The Messenger (ﷺ) told him, ‘‘Take out your household belongings and place them on the road.’’ The man did so. Thereafter, whoever passed by that road asked him the reason for it. And as soon as he spoke of the neighbor's oppression, everyone cursed him. Seeing this situation, the neighbor admitted his mistake and pledged that ‘he would never cause harm again in the future.’ And he requested the neighbor to take his belongings back into the house. (Abu Dawud, Chapter of Etiquette)” ^[7]

In the book ‘Riyad as-Salihin’, before citing the hadith regarding concealing a believer's faults ^[8], this verse of Al-Quran is mentioned—

إِنَّ ٱلَّذِينَ يُحِبُّونَ أَن تَشِيعَ ٱلۡفَٰحِشَةُ فِي ٱلَّذِينَ ءَامَنُواْ لَهُمۡ عَذَابٌ أَلِيمٞ فِي ٱلدُّنۡيَا وَٱلۡأٓخِرَةِۚ

Meaning: “Indeed, those who desire that immorality should be spread among those who have believed will have a painful punishment in this world and the Hereafter.” ^[9]

In Imam Bayhaqi's (May Allah have mercy on him) book 'Shu'ab al-Iman' as well ^[10], the same verse is mentioned before citing the hadith related to this. From the verse under discussion, it is understood that the matter of preventing the spread of immorality—that is, preventing the proliferation of crime in society—is connected with this hadith. A person may have such a sin which, if exposed outwardly, can give many other people an idea about that sin and indirectly encourage them toward that sin. This is because a certain attraction works in humans toward forbidden, indecent matters. If such faults or sins of that person are concealed, it can play a role in preventing the spread of immorality and wrongdoing in society. In the explanation of this hadith, Imam Al-Qurtubi (May Allah have mercy on him) mentioned—

هٰذَا حَضٌّ عَلَى سَتْرِ مَنْ سَتَرَ نَفْسَهُ، وَلَمْ تَدْعُ الْحَاجَةُ الدِّينِيَّةُ إِلَى كَشْفِهِ، فَأَمَّا مَنِ اشْتَهَرَ بِالْمَعَاصِي، وَلَمْ يُبَالِ بِفِعْلِهَا، وَلَمْ يَنْتَهِ عَمَّا نُهِيَ عَنْهُ، فَوَاجِبٌ رَفْعُهُ لِلْإِمَامِ، وَتَنْكِيلُهُ، وَإِشْهَارُهُ لِلْأَنَامِ لِيَرْتَدِعَ بِذٰلِكَ أَمْثَالُهُ، وَكَذٰلِكَ مَنْ تَدْعُو الْحَاجَةُ إِلَى كَشْفِ حَالِهِمْ مِنَ الشُّهُودِ وَالْمُجَرَّحِينَ، فَيَجِبُ أَنْ يُكْشَفَ مِنْهُمْ مَا يَقْتَضِي تَجْرِيحَهُمْ، وَيَحْرُمُ سَتْرُهُمْ مَخَافَةَ تَغْيِيرِ الشَّرْعِ، وَإِبْطَالِ الْحُقُوقِ.

Meaning: "Here, encouragement has been given to conceal the fault of the person who keeps his own fault concealed and regarding whom no religious necessity arises to expose it. However, as for the person who is notorious for sins, does not hesitate to engage in sins, and does not refrain from forbidden matters, it is obligatory (Wajib) to hand him over to the ruler (or appropriate authority), give him exemplary punishment, and expose him before the people, so that others like him may take a lesson by seeing that and refrain. Similarly, regarding those whose true state needs to be uncovered for the purpose of verifying the actual condition by witnesses or scholars of Jarh (in Hadith sciences), it is obligatory (Wajib) to expose the matters among them that prove their disqualification, and it is forbidden (Haram) to conceal them, because in doing so there is a fear of the Shariah being distorted and people's rights being lost." ^[11]

We have seen that far from saving a criminal, handing a sinful criminal over to the ruler, giving him exemplary punishment, and exposing him before the people is obligatory (Wajib).

The hadith under discussion is not unconditionally applicable to all cases; rather, it is applicable to certain specific cases:

If we look at the longer narration of the hadith regarding concealing a believer's faults, it will become clear that the hadith under discussion is about the empathy and brotherhood of one Muslim toward another Muslim. There is no matter of indiscriminately covering up his crimes there.

عَنْ سَالِمٍ، عَنْ أَبِيهِ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ الْمُسْلِمُ أَخُو الْمُسْلِمِ لاَ يَظْلِمُهُ وَلاَ يُسْلِمُهُ وَمَنْ كَانَ فِي حَاجَةِ أَخِيهِ كَانَ اللَّهُ فِي حَاجَتِهِ وَمَنْ فَرَّجَ عَنْ مُسْلِمٍ كُرْبَةً فَرَّجَ اللَّهُ عَنْهُ كُرْبَةً مِنْ كُرَبِ يَوْمِ الْقِيَامَةِ وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ ‏"

Meaning: “Narrated Ibn 'Umar: That the Messenger of Allah (ﷺ) said: "The Muslim is the brother of the Muslim, he doesn't oppress him and doesn't put him into ruin, and whoever is concerned for the needs of his brother, Allah is concerned for his needs, and whoever relieves a Muslim of a burden, Allah will relieve him of a burden from the burdens of the Day of Judgement and whoever covers (the faults of) a Muslim, Allah will cover (his faults) on the Day of Judgement." ” ^[12]

In the explanation of Riyad as-Salihin, regarding the hadith under discussion, Shaykh Muhammad bin Salih Al-Uthaymin (May Allah have mercy on him) mentioned—

مَنْ سَتَرَ يَعْنِي: غَطَّى عَيْبَهُ وَلَمْ يُبَيِّنْهُ، فَإِنَّ اللَّهَ يَسْتُرُهُ فِي الدُّنْيَا وَالْآخِرَةِ، وَهٰذَا لَيْسَ عَلَى إِطْلَاقِهِ، فَهُنَاكَ نُصُوصٌ تَدُلُّ عَلَى أَنَّهُ غَيْرُ مُطْلَقٍ، فَالسَّتْرُ قَدْ يَكُونُ مَأْمُورًا بِهِ مَحْمُودًا، وَقَدْ يَكُونُ حَرَامًا، فَإِذَا رَأَيْنَا شَخْصًا عَلَى مَعْصِيَةٍ، وَهُوَ رَجُلٌ شِرِّيرٌ مُنْهَمِكٌ فِي الْمَعَاصِي، لَا يَزِيدُهُ السَّتْرُ إِلَّا طُغْيَانًا؛ فَإِنَّنَا لَا نَسْتُرُهُ، بَلْ نُبَلِّغُ عَنْهُ حَتَّى يُرْدَعَ رَدْعًا يَحْصُلُ بِهِ الْمَقْصُودُ. أَمَّا إِذَا لَمْ تَبْدُرْ مِنْهُ بَوَادِرُ سَيِّئَةٌ، وَلٰكِنْ حَصَلَتْ مِنْهُ هَفْوَةٌ، فَإِنَّ مِنَ الْمُسْتَحَبِّ أَنْ تَسْتُرَهُ وَلَا تُبَيِّنَهُ لِأَحَدٍ، لَا لِلْجِهَاتِ الْمَسْؤُولَةِ وَلَا لِغَيْرِهَا، فَإِذَا سَتَرْتَهُ سَتَرَ اللَّهُ عَلَيْكَ فِي الدُّنْيَا وَالْآخِرَةِ. وَمِنْ ذٰلِكَ أَيْضًا أَنْ تَسْتُرَ عَنْهُ الْعَيْبَ الْخِلْقِيَّ، إِذَا كَانَ فِيهِ عَيْبٌ فِي خِلْقَتِهِ كَجُرُوحٍ مُؤَثِّرَةٍ فِي جِلْدِهِ أَوْ بَرَصٍ أَوْ بَهَقٍ أَوْ مَا أَشْبَهَ ذٰلِكَ، وَهُوَ يَتَسَتَّرُ وَيُحِبُّ أَلَّا يَطَّلِعَ عَلَيْهِ النَّاسُ فَإِنَّكَ تَسْتُرُهُ، إِذَا سَتَرْتَهُ سَتَرَكَ اللَّهُ فِي الدُّنْيَا وَالْآخِرَةِ.

Meaning: “Here, “concealing” means covering his fault and not exposing it. Whoever conceals the fault of another, Allah will conceal his fault in this world and the Hereafter. However, this is not applicable unconditionally; there are some evidences that prove the matter is not entirely unconditional. Concealing a fault may sometimes be commanded and praiseworthy, and at other times it may be forbidden (Haram). If we see someone committing a sin, and he is an evil person who is immersed in sins, and sheltering him will only increase his disobedience - then we will not conceal his fault; rather, we will report him so that action may be taken against him, so that he may be deterred in a way by which the objective [of stopping him from wrongdoing] is fulfilled.

However, if bad signs do not appear from his side, and rather a mistake has occurred from him only once, then concealing his fault is recommended (Mustahabb), and it should not be disclosed to anyone; neither to the authorities nor to anyone else. If you conceal his fault, Allah will conceal your fault in this world and the Hereafter. Included in this is concealing physical defects. If someone has any defect in his body such as severe wounds on the skin, vitiligo, skin disease, or something of this sort, and he himself wants to keep it hidden and does not want people to see it, then you too will conceal it. If you conceal it, Allah will conceal you [your defect] in this world and the Hereafter.” ^[13]

We have seen that if someone has a physical defect or an embarrassing disease, keeping those matters secret to protect that person's honor is also included in concealing ‘faults’. That is, such a humane ruling is also included in this hadith. Yet, anti-Islam critics point to hadiths related to this and claim that Islam has supposedly prescribed suppressing the crime of a criminal to save the criminal!

In the explanation of the hadith under discussion, Imam Ibn Hajar Al-Asqalani (May Allah have mercy on him) mentioned in his renowned book ‘Fath al-Bari’—

قَوْلُهُ: (وَمَنْ سَتَرَ مُسْلِمًا) أَيْ رَآهُ عَلَى قَبِيحٍ فَلَمْ يُظْهِرْهُ أَيْ لِلنَّاسِ، وَلَيْسَ فِي هَذَا مَا يَقْتَضِي تَرْكَ الْإِنْكَارِ عَلَيْهِ فِيمَا بَيْنَهُ وَبَيْنَهُ، وَيُحْمَلُ الْأَمْرُ فِي جَوَازِ الشَّهَادَةِ عَلَيْهِ بِذَلِكَ عَلَى مَا إِذَا أَنْكَرَ عَلَيْهِ وَنَصَحَهُ فَلَمْ يَنْتَهِ عَنْ قَبِيحِ فِعْلِهِ ثُمَّ جَاهَرَ بِهِ، كَمَا أَنَّهُ مَأْمُورٌ بِأَنْ يَسْتَتِرَ إِذَا وَقَعَ مِنْهُ شَيْءٌ، فَلَوْ تَوَجَّهَ إِلَى الْحَاكِمِ وَأَقَرَّ لَمْ يَمْتَنِعْ ذَلِكَ،

Meaning: "His [the Prophet's ﷺ] statement: 'Whoever conceals (the fault of) a Muslim' - means that he saw him engaged in an evil deed, yet did not expose it to the people. However, this does not mean that forbidding him from that evil deed in a private meeting between themselves must be abandoned. And the matter of testifying against a person being permissible will apply when he has been forbidden and advised, yet he did not turn back from his evil deed and instead began doing it openly. In the exact same way, if a person himself engages in any sin, he too has been instructed to keep it concealed. However, if he goes to the judge and confesses his offense, there is no restriction in that." ^[14]

We further saw that even if someone's fault is kept concealed, it does not mean that the fault will be supported or indulged; rather, one must speak to that person against that fault in a private meeting. Confessing one's own fault by going to a judge is not anything forbidden either.

Concealing testimony is Haram (Forbidden) in Islam:

At many times, anti-Islam critics claim that according to this hadith, it is not permissible for Muslims to testify against another Muslim criminal. Yet, it is hoped that it has become clear from the discussion above that this claim is a blatant lie. Such claims of anti-Islam critics are fundamentally the complete opposite of the rulings of Islam. By the verse of Al-Quran, concealing testimony has been made Haram for Muslims. Allah the Exalted says,

وَلَا تَكْتُمُوا الشَّهَادَةَ ۚ وَمَن يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ ۗ

Meaning: “And do not conceal testimony, and whoever conceals it, indeed his heart is sinful.” ^[15]

In the explanation of this verse, it is mentioned in ‘Tafsir al-Tabari’, one of the oldest Tafsir books of the Quran –

ثُمَّ أَخْبَرَ الشَّاهِدَ جَلَّ ثَنَاؤُهُ مَا عَلَيْهِ فِي كِتْمَانِ شَهَادَتِهِ، وَإِبَائِهِ مِنْ أَدَائِهَا وَالْقِيَامِ بِهَا عِنْدَ حَاجَةِ الْمُسْتَشْهِدِ إِلَى قِيَامِهِ بِهَا عِنْدَ حَاكِمٍ أَوْ ذِي سُلْطَانٍ، فَقَالَ: "وَمَنْ يَكْتُمْهَا". يَعْنِي: وَمَنْ يَكْتُمْ شَهَادَتَهُ "فَإِنَّهُ آثِمٌ قَلْبُهُ"، يَقُولُ: فَاجِرٌ قَلْبُهُ، مُكْتَسِبٌ بِكِتْمَانِهِ إِيَّاهَا مَعْصِيَةَ اللَّهِ، كَمَا:- ٦٤٤٥ - حَدَّثَنِي الْمُثَنَّى قَالَ، أَخْبَرَنا إِسْحَاقُ قَالَ، حَدَّثَنَا ابْنُ أَبِي جَعْفَرٍ، عَنْ أَبِيهِ، عَنِ الرَّبِيعِ فِي قَوْلِهِ: "وَلَا تَكْتُمُوا الشَّهَادَةَ وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ"، فَلَا يَحِلُّ لِأَحَدٍ أَنْ يَكْتُمَ شَهَادَةً هِيَ عِنْدَهُ، وَإِنْ كَانَتْ عَلَى نَفْسِهِ وَالْوَالِدَيْنِ، وَمَنْ يَكْتُمْهَا فَقَدْ رَكِبَ إِثْمًا عَظِيمًا. ٦٤٤٦ - حَدَّثَنِي مُوسَى قَالَ، حَدَّثَنَا عَمْرٌو قَالَ، حَدَّثَنَا أَسْبَاطٌ، عَنِ السُّدِّيِّ قَوْلَهُ: "وَمَنْ يَكْتُمْهَا فَإِنَّهُ آثِمٌ قَلْبُهُ"، يَقُولُ: فَاجِرٌ قَلْبُهُ.

Meaning: “Thereafter, He Whose praise is glorified [Allah] informed the witness of the consequence of concealing testimony and refusing to deliver and establish it when a seeker of help (whose right is being violated) is in need of his giving testimony before a judge or a ruler. Then Allah says: 'And whoever conceals it', meaning, the person who conceals his testimony - (indeed his heart is sinful). He [Imam Tabari] says: (Its meaning is) his heart is wicked, and due to concealing testimony he is an earner of disobedience to Allah and sin. As has been narrated –

6445 - Al-Muthanna narrated to me, he said: Ishaq informed us, he said: Ibn Abi Ja'far narrated from his father from Al-Rabi' regarding this statement of Allah "And do not conceal testimony, and whoever conceals it, indeed his heart is sinful" that: If someone has any testimony with him, concealing it is not permissible for him, even if it is against himself or his parents. And the person who conceals it has engaged in a great sin.

6446 - Musa narrated to me, he said: Amr narrated to us, he said: Asbat narrated from Al-Suddi regarding the statement "And whoever conceals it, indeed his heart is sinful" that he said: His heart is wicked.” ^[16]

In the explanation of the verse under discussion, it is mentioned in Tafsir al-Qurtubi—

التَّاسِعَةَ عَشْرَةَ- قَوْلُهُ تَعَالَى: (وَلْيَتَّقِ اللَّهَ رَبَّهُ) أَيْ فِي أَلَّا يَكْتُمَ مِنَ الحق شيئا. وقوله: (وَلا تَكْتُمُوا الشَّهادَةَ) تَفْسِيرٌ لِقَوْلِهِ:" وَلَا يُضَارِرَ" بِكَسْرِ الْعَيْنِ. نَهَى الشَّاهِدَ عَنْ أَنْ يَضُرَّ بِكِتْمَانِ الشَّهَادَةِ، وَهُوَ نَهْيٌ عَلَى الْوُجُوبِ بِعِدَّةِ قَرَائِنَ مِنْهَا الْوَعِيدُ. وَمَوْضِعُ النَّهْيِ هُوَ حَيْثُ يَخَافُ الشَّاهِدُ ضَيَاعَ حَقٍّ. وَقَالَ ابْنُ عَبَّاسٍ: عَلَى الشَّاهِدِ أَنْ يَشْهَدَ حَيْثُمَا اسْتُشْهِدَ، وَيُخْبِرَ حَيْثُمَا اسْتُخْبِرَ، قَالَ: وَلَا تَقُلْ أُخْبِرُ بِهَا عِنْدَ الْأَمِيرِ بَلْ أَخْبِرْهُ بِهَا لَعَلَّهُ يَرْجِعُ وَيَرْعَوِي. وَقَرَأَ أَبُو عَبْدِ الرَّحْمَنِ وَلَا يَكْتُمُوا" بِالْيَاءِ، جَعَلَهُ نَهْيًا لِلْغَائِبِ. الْمُوفِيَةُ عِشْرِينَ- إِذَا كَانَ عَلَى الْحَقِّ شُهُودٌ تَعَيَّنَ عَلَيْهِمْ أَدَاؤُهَا عَلَى الْكِفَايَةِ، فَإِنْ أَدَّاهَا اثْنَانِ وَاجْتَزَأَ الْحَاكِمُ بِهِمَا سَقَطَ الْفَرْضُ عَنِ الْبَاقِينَ، وَإِنْ لَمْ يُجْتَزَأْ بِهَا تَعَيَّنَ الْمَشْيُ إِلَيْهِ حَتَّى يَقَعَ الْإِثْبَاتُ.

Meaning: “The Nineteenth (Issue): The statement of Allah the Exalted: (And let him fear Allah, his Lord) means that he should not conceal anything of the truth. And His statement: (And do not conceal testimony) is essentially an explanation of the statement (in the preceding part of the verse) "and let him not be harmed." Here, the witness has been forbidden from causing harm through concealing testimony. And this prohibition is at the level of obligation (Wajib), which is clear by several indicators or proofs, among which one is the stern warning or punishment (mentioned in the subsequent part). And the scope of this prohibition applies only when the witness fears a right or due being lost. Ibn Abbas (RA) said: "The duty of the witness is that wherever he will be called upon to give testimony, he will testify there, and wherever he will be asked to know, he will inform of it." He further said: "Do not say thus that I will only disclose it before the Amir (leader or judge). Rather, you inform him (the criminal or wrongdoer) of it beforehand, so that he turns back (from wrongdoing) and feels ashamed." And Abu Abdur Rahman recited (this part) by adding Ya (ي) as "وَلَا يَكْتُمُوا" (and let them not conceal), which counts as a prohibition for an indirect or absent person.

The Twentieth (Issue): If there are multiple witnesses regarding any right or due, establishing that testimony becomes obligatory upon them as a 'Fard Kifayah' (collective responsibility). Therefore, if two persons give testimony and the judge feels satisfied with or considers their testimony sufficient, this duty or obligation will be suspended from the remaining ones. However, if that testimony is not sufficient, going to the judge becomes compulsory (for the remaining witnesses) until the settlement of the case or the proving of the truth takes place.” ^[17]

The ruling of Islam is for a Muslim to restrain another from oppression and wrongdoing:

In the religion of Islam, there is no ruling to help in the crime of another Muslim; rather, the opposite of it exists. It is stated in the hadith—

عَنْ أَنَسٍ قَالَ قَالَ رَسُولُ اللهِ صلى الله عليه وسلم انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا فَقَالَ رَجُلٌ يَا رَسُولَ اللهِ أَنْصُرُهُ إِذَا كَانَ مَظْلُومًا أَفَرَأَيْتَ إِذَا كَانَ ظَالِمًا كَيْفَ أَنْصُرُهُ قَالَ تَحْجُزُهُ أَوْ تَمْنَعُهُ مِنْ الظُّلْمِ فَإِنَّ ذَلِكَ نَصْرُهُ

Meaning: “Narrated Anas: Allah's Messenger (ﷺ) said, "Help your brother whether he is an oppressor or an oppressed," A man said, "O Allah's Messenger (ﷺ)! I will help him if he is oppressed, but if he is an oppressor, how shall I help him?" The Prophet (ﷺ) said, "By preventing him from oppressing (others), for that is how to help him."” ^[18]

مَنْ رَأَى مِنْكُمْ مُنْكَرًا فَلْيُغَيِّرْهُ بِيَدِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِلِسَانِهِ، فَإِنْ لَمْ يَسْتَطِعْ فَبِقَلْبِهِ، وَذَلِكَ أَضْعَفُ الْإِيمَانِ

Meaning: “Whoever among you sees an evil, let him stop it with his hand; and if he cannot stop it with his hand, then let him stop it with his tongue; and if he cannot stop it with his tongue, then let him stop it with his heart, and this is the sign of weak faith.” ^[19]

In this regard, it is mentioned in Kuwait's Encyclopedia of Fiqh, ‘Al-Mawsu'ah Al-Fiqhiyyah’,

“There are several stages of forbidding evil deeds. In this case, a sequential order must be adopted. Initially, cautioning the concerned person and reminding him (of the ruling). Next, motivating him toward Paradise and cautioning him from Hell. Then, threatening and rebuking him. After that, resisting with the hand. Thereafter, arranging for flogging and punishment. Finally, issuing a warrant against him and bringing him to trial.” ^[20]

In Imam Bayhaqi's (May Allah have mercy on him) book 'Shu'ab al-Iman', the matter of enjoining good and forbidding evil has been mentioned as a branch of faith. ^[21]

Conclusion:

In conclusion, we can say -

1.     The hadith regarding concealing the faults of another Muslim is not applicable in the case of penal laws or in concealing crimes where the rights of others are violated. In these cases, the crime must certainly be exposed so that the guilty person receives punishment.

2.     This hadith is applicable in the case of personal faults or indecent offenses which, if exposed, could spread immorality in society.

3.     The principle provided by Al-Quran is that the publicizing of evil speech is disliked, but it is a different matter if someone is wronged. In that case, it must certainly be exposed.

4.     Even if a Muslim commits an injustice against a non-Muslim, in such a case too, another Muslim will testify against that Muslim's crime.

5.     Handing a sinful person over to a judge is not at all anything forbidden in Islam.

6.     Concealing the embarrassing physical defect of a Muslim person from others is also included within the ruling of the hadith under discussion.

7.     Confessing one's own crime to a judge is not anything forbidden in Islam.

8.     Harming another by concealing testimony is a grave sin in Islam. It is essential for a Muslim to provide testimony and bring the criminal to trial.

9.     If someone wants to commit a wrongful act in private, he must be stopped. A Muslim will in no way assist another Muslim in a wrongful act. One of the most important fundamental principles of Islam is enjoining good and forbidding evil.

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