let him seek his brother’s pardon today—meaning, in this present life—before a day comes when there will be neither dinar nor dirham. That day is the Day of Resurrection. In this world a person can rid himself of the injustices on his record by returning the rights to their owners or by obtaining their forgiveness, but in the Hereafter nothing will be available except righteous deeds. Thus, on the Day of Judgment recompense will be taken for the oppressed from the good deeds of the oppressor; his deeds, which are his only capital on that day, will be subtracted. If they are insufficient, some of the sins of the wronged party will be transferred to the oppressor—may Allah protect us—so his burden of sin only increases.

The outward sense of this ḥadith is that a person must clear himself of any wrongdoing toward his brother, even if it concerns reputation, whether or not the brother is aware of it. Wrongs fall into three categories: against life and limb, against property, and against honor, as indicated by the Prophet’s ﷺ words, “Your blood, your wealth, and your honor are inviolable among you.”

If the injustice involves the person himself—such as assault, wounding, severing a limb, or killing one of his relatives—the offender must allow the victim to exact retribution, or, where retribution is not taken, pay the prescribed blood money.

If the wrongdoing concerns property, he must return the money or goods to their owner. Should the owner be absent and his whereabouts unknown, and all hope of finding him has vanished, the offender should give the amount away in charity on the owner’s behalf; Allah knows the owner and will see that his right reaches him. If the owner has died, the restitution is delivered to his heirs, for after the person’s death the wealth