Author: Dr. Muhammad Zia-ur-Rahman A‘zami (رحمه الله)
Allah the Exalted says:
﴿وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ﴾
[Surah Al-Ma’idah: 2]
“Cooperate with one another in righteousness and piety, but do not cooperate in sin and transgression.”
Accordingly, it is not permissible for anyone to assist a sinner or wrongdoer in their sin, transgression, or injustice, regardless of who they are. It is forbidden to help such a person escape or hide from justice.
An exception is made when there is a valid benefit or potential for reform, such as:
In such a case, concealing the crime or offering discreet protection may be deemed commendable (mustaḥabb)—provided that the concealment serves a constructive purpose and contributes to reform rather than harm.
However, if the individual is known for corruption and mischief, and there is no reasonable expectation of reform, then concealing their crime is impermissible.
This does not contradict the statement of the Prophet ﷺ:
“Whoever conceals the faults of a Muslim, Allah will conceal his faults in this world and the Hereafter.”
[Sahih al-Bukhari: 2442, Sahih Muslim: 12699/38]
This refers to concealment that is beneficial, not one that emboldens the criminal and enables further harm and injustice.
Conclusion by Shaykh Ibn ‘Uthaymeen (رحمه الله):
If concealment leads the sinner to persist in wrongdoing or become more emboldened in their transgression, then such concealment is prohibited. Only when there is genuine benefit and likelihood of repentance is concealment recommended.
[Ibn ‘Uthaymeen: Nur ‘ala al-Darb: 10]
❖ Assisting a Criminal in Escaping or Hiding from Justice
Allah the Exalted says:
﴿وَتَعَاوَنُوا عَلَى الْبِرِّ وَالتَّقْوَىٰ وَلَا تَعَاوَنُوا عَلَى الْإِثْمِ وَالْعُدْوَانِ﴾
[Surah Al-Ma’idah: 2]
“Cooperate with one another in righteousness and piety, but do not cooperate in sin and transgression.”
Accordingly, it is not permissible for anyone to assist a sinner or wrongdoer in their sin, transgression, or injustice, regardless of who they are. It is forbidden to help such a person escape or hide from justice.
❖ When Concealment May Be Permissible
An exception is made when there is a valid benefit or potential for reform, such as:
- The individual has no prior criminal history, or
- Appears to be righteous, and
- There is strong hope or likelihood that they will repent and correct their ways.
In such a case, concealing the crime or offering discreet protection may be deemed commendable (mustaḥabb)—provided that the concealment serves a constructive purpose and contributes to reform rather than harm.
❖ Concealment Not Permissible in Case of Known Corruption
However, if the individual is known for corruption and mischief, and there is no reasonable expectation of reform, then concealing their crime is impermissible.
This does not contradict the statement of the Prophet ﷺ:
“Whoever conceals the faults of a Muslim, Allah will conceal his faults in this world and the Hereafter.”
[Sahih al-Bukhari: 2442, Sahih Muslim: 12699/38]
This refers to concealment that is beneficial, not one that emboldens the criminal and enables further harm and injustice.
Conclusion by Shaykh Ibn ‘Uthaymeen (رحمه الله):
If concealment leads the sinner to persist in wrongdoing or become more emboldened in their transgression, then such concealment is prohibited. Only when there is genuine benefit and likelihood of repentance is concealment recommended.
[Ibn ‘Uthaymeen: Nur ‘ala al-Darb: 10]
