Cutting Ties with Toxic Family Members

When nuance saves lives and frees from misery

Islam is a religion that places great emphasis on justice and fairness. And who would say it’s fair to command a victim to maintain ties with their oppressor?

Anyone who uses narrations about the punishment for cutting family ties to justify abuse is either a toxic family member himself or someone who enables them.

Allah does not want you to suffer, so it makes no sense that He would command you to maintain ties with an oppressor — that would contradict His attributes.

So when your cousin speaks ill of you behind your back and intentionally tries to damage your reputation, or when your sibling is manipulative and emotionally abusive, or when your parent is controlling and oppressive, or when your uncle or aunt enables abusive parents, Islam teaches that you are allowed to protect yourself and remove yourself from harm — not to remain trapped in it.

Examples of when it is allowed:

• A family member has attacked your dignity by severely slandering you, seriously harming your reputation.
• A family member who is a persistent bully, intentionally hurting you by belittling you, calling you names, saying hurtful things, and destroying your self-worth.
• A family member who enables another deeply toxic relative, breaking the trust you once had in them.
• A family member who has sexually assaulted you or someone you care about.
• A family member who wishes you major harm, constantly curses at you, and tells you that you should never have been born.
• A family member has intentionally caused you serious physical harm — for example, leaving you with major bruises, a concussion, or broken bones.
• A family member has revealed your deepest secrets to others without your permission.
• A family member has said something deeply personal and hurtful to you, breaking the trust you held.

The scenarios mentioned above are examples where it is permissible to cut ties with a toxic family member. These cases involve serious harm to your health, well-being, dignity, or trust.

However, when a family member does not harm you in such a severe way and has not broken your trust, maintaining ties with them remains obligatory.

There is no excuse for someone who cuts ties with their family over a minor disagreement that did not cause real harm. Such a person would be in great danger before Allah, as cutting family ties without a justified reason is considered a major sin.

There is hope for those who have been seriously harmed

When most people refer to toxic family members, they mean those who are oppressive, abusive, and destructive. You are allowed to cut such people off — and Allah would not be angry with you — because they are causing serious harm to your health and well-being.

There are several narrations that address this issue, offering hope to victims by showing that Islam allows them to protect themselves, contrary to what many people directly or indirectly claim.

However, when it comes to family members who are only occasionally toxic without causing serious emotional or physical harm, you must maintain ties with them.

One of the evidences for the permissibility of cutting ties with oppressive or seriously harmful family members is the narration about Aisha (may Allah be pleased with her) cutting ties with her nephew, Abdullah ibn al-Zubayr.

It may come as a surprise to many, but yes — Aisha did cut ties with her own nephew and intended to do so for the rest of her life.

Would the enablers now claim that Aisha committed a major sin and was not fearful of Allah? Would they say she was not noble because of what she did to Abdullah ibn al-Zubayr?

Let’s look at the narration:

1. Aisha cut ties with her nephew Abdullah ibn al-Zubayr

حَدَّثَنَا أَبُو الْيَمَانِ، أَخْبَرَنَا شُعَيْبٌ، عَنِ الزُّهْرِيِّ، قَالَ حَدَّثَنِي عَوْفُ بْنُ مَالِكِ بْنِ الطُّفَيْلِ ـ هُوَ ابْنُ الْحَارِثِ وَهْوَ ابْنُ أَخِي عَائِشَةَ زَوْجِ النَّبِيِّ صلى الله عليه وسلم لأُمِّهَا ـ أَنَّ عَائِشَةَ حُدِّثَتْ أَنَّ عَبْدَ اللَّهِ بْنَ الزُّبَيْرِ قَالَ فِي بَيْعٍ أَوْ عَطَاءٍ أَعْطَتْهُ عَائِشَةُ وَاللَّهِ لَتَنْتَهِيَنَّ عَائِشَةُ، أَوْ لأَحْجُرَنَّ عَلَيْهَا‏.‏ فَقَالَتْ أَهُوَ قَالَ هَذَا قَالُوا نَعَمْ‏.‏ قَالَتْ هُوَ لِلَّهِ عَلَىَّ نَذْرٌ، أَنْ لاَ أُكَلِّمَ ابْنَ الزُّبَيْرِ أَبَدًا‏.‏ فَاسْتَشْفَعَ ابْنُ الزُّبَيْرِ إِلَيْهَا، حِينَ طَالَتِ الْهِجْرَةُ فَقَالَتْ لاَ وَاللَّهِ لاَ أُشَفِّعُ فِيهِ أَبَدًا، وَلاَ أَتَحَنَّثُ إِلَى نَذْرِي‏.‏ فَلَمَّا طَالَ ذَلِكَ عَلَى ابْنِ الزُّبَيْرِ كَلَّمَ الْمِسْوَرَ بْنَ مَخْرَمَةَ وَعَبْدَ الرَّحْمَنِ بْنَ الأَسْوَدِ بْنِ عَبْدِ يَغُوثَ، وَهُمَا مِنْ بَنِي زُهْرَةَ، وَقَالَ لَهُمَا أَنْشُدُكُمَا بِاللَّهِ لَمَّا أَدْخَلْتُمَانِي عَلَى عَائِشَةَ، فَإِنَّهَا لاَ يَحِلُّ لَهَا أَنْ تَنْذُرَ قَطِيعَتِي‏.‏ فَأَقْبَلَ بِهِ الْمِسْوَرُ وَعَبْدُ الرَّحْمَنِ مُشْتَمِلَيْنِ بِأَرْدِيَتِهِمَا حَتَّى اسْتَأْذَنَا عَلَى عَائِشَةَ فَقَالاَ السَّلاَمُ عَلَيْكِ وَرَحْمَةُ اللَّهِ وَبَرَكَاتُهُ، أَنَدْخُلُ قَالَتْ عَائِشَةُ ادْخُلُوا‏.‏ قَالُوا كُلُّنَا قَالَتْ نَعَمِ ادْخُلُوا كُلُّكُمْ‏.‏ وَلاَ تَعْلَمُ أَنَّ مَعَهُمَا ابْنَ الزُّبَيْرِ، فَلَمَّا دَخَلُوا دَخَلَ ابْنُ الزُّبَيْرِ الْحِجَابَ، فَاعْتَنَقَ عَائِشَةَ وَطَفِقَ يُنَاشِدُهَا وَيَبْكِي، وَطَفِقَ الْمِسْوَرُ وَعَبْدُ الرَّحْمَنِ يُنَاشِدَانِهَا إِلاَّ مَا كَلَّمَتْهُ وَقَبِلَتْ مِنْهُ، وَيَقُولاَنِ إِنَّ النَّبِيَّ صلى الله عليه وسلم نَهَى عَمَّا قَدْ عَلِمْتِ مِنَ الْهِجْرَةِ، فَإِنَّهُ لاَ يَحِلُّ لِمُسْلِمٍ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلاَثِ لَيَالٍ‏.‏ فَلَمَّا أَكْثَرُوا عَلَى عَائِشَةَ مِنَ التَّذْكِرَةِ وَالتَّحْرِيجِ طَفِقَتْ تُذَكِّرُهُمَا نَذْرَهَا وَتَبْكِي وَتَقُولُ إِنِّي نَذَرْتُ، وَالنَّذْرُ شَدِيدٌ‏.‏ فَلَمْ يَزَالاَ بِهَا حَتَّى كَلَّمَتِ ابْنَ الزُّبَيْرِ، وَأَعْتَقَتْ فِي نَذْرِهَا ذَلِكَ أَرْبَعِينَ رَقَبَةً‏.‏ وَكَانَتْ تَذْكُرُ نَذْرَهَا بَعْدَ ذَلِكَ فَتَبْكِي، حَتَّى تَبُلَّ دُمُوعُهَا خِمَارَهَا‏.‏

Imam Bukhari mentioned: Abu al-Yaman narrated to us, saying: Shu’ayb told us, from Al-Zuhri, who said: ‘Awf ibn Malik ibn al-Tufayl (who was the maternal cousin of Aisha) said: Aisha narrated that she was told that Abdullah ibn al-Zubayr said regarding a sale or a gift that she had given him: “By Allah, Aisha must stop, or I will prevent her!” She asked, “Did he (really) say this?” They replied, “Yes.” Aisha said: “By Allah, I have made a vow before Allah not to speak a word to Ibn al-Zubayr ever.” Ibn al-Zubayr then sought intercession with her, as the period of estrangement became prolonged. She replied: “By Allah, I will not let anyone intercede for him, nor will I compromise my vow in any way.” When this continued for some time, Ibn al-Zubayr spoke to Al-Miswar ibn Makhramah and Abdul-Rahman ibn al-Aswad ibn Yaghuth, both from Banu Zuhrah. He said to them: “I ask you by Allah to bring me to Aisha, for it is not permissible for her to cut me off.” Al-Miswar and Abdul-Rahman agreed and approached her, covered in their cloaks. They sought permission to enter, saying: “As-salamu alayki wa rahmatullahi wa barakatuhu, may we enter?” Aisha replied: “Enter.” They asked: “All of us, O Mother of the Believers?” She said: “Yes, all of you may enter.” Aisha did not know that Ibn al-Zubayr was with them. When they entered, Ibn al-Zubayr came past the screen, embraced Aisha, and pleaded with her, weeping. Meanwhile, Al-Miswar and Abdul-Rahman also interceded and pleaded with her, although she did not speak to him (Ibn al-Zubayr), nor did she accept it from him. They reminded her: “You know that the Prophet ﷺ forbade prolonged estrangement, for it is not permissible for a Muslim to leave his brother for more than three days.” After they repeatedly reminded and urged her, Aisha began to reconsider her vow, crying, saying: “I have made a vow, and the vow is serious.” They continued persuading her until she finally spoke to Ibn al-Zubayr. She then freed forty slaves for breaking her vow. Even afterward, when she recalled her vow, she would weep until her tears soaked her khimar. [Sahih al-Bukhari 6073-6075]

Aisha, the Mother of the Believers and the greatest female Islamic scholar, decided that it was right for her to cut ties with her nephew due to the boundary-crossing statement Abdullah ibn al-Zubayr made, which essentially amounted to a threat against his own aunt.

Aisha used to view Abdullah ibn al-Zubayr as her own son — that’s how close she was to him. She was deeply involved in his upbringing and played a key role in raising him.

However, when Abdullah ibn al-Zubayr threatened to interfere with what she was doing, she saw that he had crossed a serious line. To her, this was a major act of toxicity and disrespect, and she refused to tolerate it in the slightest.

This shows us that Aisha stood up for herself and did not allow anyone, even a beloved family member, to violate her boundaries in a major way.

Who would dare say that Aisha must “fear Allah” for cutting ties with her nephew? She was among the greatest jurists in Islam — the Companions themselves used to seek her fatwas — and she was one of the most knowledgeable scholars of Hadith.

She was well aware of the narrations regarding cutting family ties, yet she still chose to do so because, in her context, she had the full right to.

Aisha eventually chose to forgive Abdullah ibn al-Zubayr. However, if it were not for his constant efforts to seek reconciliation, that forgiveness might never have happened. Her intention was to cut ties permanently — she even took a vow to do so — showing just how firmly she stood by her decision.

2. Consensus of the scholars about cutting off harmful people

وَأَجْمَعَ الْعُلَمَاءُ عَلَى أَنَّهُ لَا يَجُوزُ لِلْمُسْلِمِ أَنْ يَهْجُرَ أَخَاهُ فَوْقَ ثَلَاثٍ إِلَّا أَنْ يَكُونَ يَخَافُ مِنْ مُكَالَمَتِهِ وَصِلَتِهِ مَا يُفْسِدُ عَلَيْهِ دِينَهُ أَوْ يُوَلِّدُ (بِهِ) عَلَى نَفْسِهِ مَضَرَّةً فِي دِينِهِ أَوْ دُنْيَاهُ فَإِنْ كَانَ ذَلِكَ فَقَدْ رُخِّصَ لَهُ فِي مُجَانَبَتِهِ وَبُعْدِهِ وَرُبَّ صَرْمٍ جَمِيلٍ خَيْرٌ مِنْ مُخَالَطَةٍ مُؤْذِيَةٍ (قَالَ الشَّاعِرُ ... إِذَا مَا تَقَضَّى الْوُدُّ إِلَّا تَكَاشُرًا ... فَهَجْرٌ جَمِيلٌ لِلْفَرِيقَيْنِ صَالِحُ)
[التمهيد - ابن عبد البر - الجزء ٦ - الصفحة ١٢٧]

Ibn 'Abdul-Barr said: “The scholars are unanimous that it is not permissible for a Muslim to leave his brother for more than three days, except if he fears that communicating with him or maintaining contact would corrupt/harm his religion or cause him harm in his worldly affairs. In such a case, he is permitted to keep his distance and avoid him. And sometimes a proper severance is better than harmful interaction. As the poet said: ‘When affection no longer remains except in the form of hostility, then a graceful separation is best for both parties.’” [Al-Tamheed - Ibn 'Abdul-Barr - Volume 6 - Page 127]

The scholars are unanimously agreed that a Muslim may not cut off their fellow Muslim for more than three days — except when that person has caused them serious harm.

This means that you are permitted to cut ties with a toxic relative if they have caused you serious harm, whether physically or emotionally.

It is also permissible to cut contact with someone who is a persistent innovator in religion, in order to protect your faith from corruption, or with a person who constantly attacks you for practicing your religious duties.

3. Hadith on helping your brother

حَدَّثَنَا مُسَدَّدٌ، حَدَّثَنَا مُعْتَمِرٌ، عَنْ حُمَيْدٍ، عَنْ أَنَسٍ ـ رضى الله عنه ـ قَالَ قَالَ رَسُولُ اللَّهِ صلى الله عليه وسلم ‏"‏ انْصُرْ أَخَاكَ ظَالِمًا أَوْ مَظْلُومًا ‏"‏‏.‏ قَالُوا يَا رَسُولَ اللَّهِ هَذَا نَنْصُرُهُ مَظْلُومًا، فَكَيْفَ نَنْصُرُهُ ظَالِمًا قَالَ ‏"‏ تَأْخُذُ فَوْقَ يَدَيْهِ ‏"‏‏.‏ The Prophet (ﷺ) said: "Help your brother, whether he is an oppressor or he is an oppressed one. People asked, "O Allah's Messenger (ﷺ), it is all right to help him if he is oppressed, but how should we help him if he is an oppressor?" The Prophet (ﷺ) said, "By preventing him from oppressing others." [Sahih Bukhari 2444]

Helping your brother who is being victimized by toxic family members does not mean telling him to simply stay patient or accept his situation. True help is in advising the toxic family member to change — and if they refuse — then advising the victim to distance themselves from that person.

And when it is not possible for the victim to avoid serious harm while maintaining contact with the toxic family member, then cutting ties becomes the only solution.

4. Hadith on the prohibition of handing over a person to an oppressor

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، أَنَّ سَالِمًا، أَخْبَرَهُ أَنَّ عَبْدَ اللَّهِ بْنَ عُمَرَ ـ رضى الله عنهما ـ أَخْبَرَهُ 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 كُرُبَاتِ يَوْمِ الْقِيَامَةِ، وَمَنْ سَتَرَ مُسْلِمًا سَتَرَهُ اللَّهُ يَوْمَ الْقِيَامَةِ ‏"‏‏.‏ The Prophet (ﷺ) said: "A Muslim is a brother of another Muslim, so he should not oppress him, nor should he hand him over to an oppressor. Whoever fulfilled the needs of his brother, Allah will fulfill his needs; whoever brought his (Muslim) brother out of a discomfort, Allah will bring him out of the discomforts of the Day of Resurrection, and whoever screened a Muslim, Allah will screen him on the Day of Resurrection." [Sahih Bukhari 2442]

This narration clearly prohibits a person from handing someone over to an oppressor.

It is deeply ironic that many people who claim to follow the Prophet (ﷺ) actually go against this very teaching.

They tell victims to stay with their toxic family members, to maintain contact, and to never distance themselves from them.

Many even go so far as to say that a victim of abusive parents must remain in their home simply because they are their parents — insisting that they must honor them at all times and never oppose their wishes, no matter how unreasonable.

But clearly, that would be deeply unfair to the victim. In situations where a person is seriously suffering at the hands of abusive parents, cutting them off can actually be a justified and permissible option.

It is absolutely forbidden to tell someone who is suffering serious harm — whether physical or emotional — from toxic family members that they should simply endure it and remain silent. Doing so is effectively handing a person over to their oppressor, which, sadly, is what enablers do.

حَدَّثَنِي عَبْدُ اللَّهِ بْنُ مُحَمَّدِ بْنِ أَسْمَاءَ الضُّبَعِيُّ، حَدَّثَنَا جُوَيْرِيَةُ، عَنْ مَالِكٍ، عَنِ الزُّهْرِيِّ، أَنَّ مُحَمَّدَ بْنَ جُبَيْرِ بْنِ مُطْعِمٍ، أَخْبَرَهُ أَنَّ أَبَاهُ أَخْبَرَهُ أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ لاَ يَدْخُلُ الْجَنَّةَ قَاطِعُ رَحِمٍ ‏"‏ ‏.‏ The Prophet (ﷺ) said: "The one who cuts the ties of kinship will not enter Paradise." [Sahih Muslim 2556b]

This is likely the first narration that comes to mind for enablers and toxic family members who want to avoid accountability. They quote it, hoping the victim will accept it and convince themselves that cutting ties with an oppressor is not permitted in Islam.

The victim often becomes fearful at the thought of distancing themselves from their toxic relative, as the narration may seem to apply to every situation if the context is ignored.

Of course, this narration cannot be applied to every scenario. If it were, it would mean, for example, that a victim of sexual abuse could not cut ties with a rapist father. This would be deeply harmful, causing severe injustice to the victim — and Allah is never unjust.

Therefore, this narration cannot be universally applied. Each situation must be carefully considered, and justice must be observed, rather than quoting narrations out of context.

حَدَّثَنَا يَحْيَى بْنُ بُكَيْرٍ، حَدَّثَنَا اللَّيْثُ، عَنْ عُقَيْلٍ، عَنِ ابْنِ شِهَابٍ، قَالَ أَخْبَرَنِي أَنَسُ بْنُ مَالِكٍ، أَنَّ رَسُولَ اللَّهِ صلى الله عليه وسلم قَالَ ‏ "‏ مَنْ أَحَبَّ أَنْ يُبْسَطَ لَهُ فِي رِزْقِهِ، وَيُنْسَأَ لَهُ فِي أَثَرِهِ، فَلْيَصِلْ رَحِمَهُ ‏"‏‏.‏ The Prophet (ﷺ) said: "Whoever loves that he be granted more wealth and that his life be prolonged, he should uphold the ties of kinship." [Sahih al-Bukhari 5986]

Applying this narration to victims of oppressive family members would be contradictory. The narration mentions that wealth will increase, yet many victims are financially exploited and end up in significant debt. It also says that life will be prolonged, but victims of abuse often face shortened life expectancy due to the immense stress inflicted on their bodies.

Anyone who truly understands Islam’s principles of justice and fairness would recognize that this narration does not apply to family members who cause suffering. The Prophet (ﷺ) was referring to family members who do not oppress you.

حَدَّثَنَا مُحَمَّدُ بْنُ كَثِيرٍ، أَخْبَرَنَا سُفْيَانُ، عَنِ الأَعْمَشِ، وَالْحَسَنِ بْنِ عَمْرٍو، وَفِطْرٍ، عَنْ مُجَاهِدٍ، عَنْ عَبْدِ اللَّهِ بْنِ عَمْرٍو ـ وَقَالَ سُفْيَانُ لَمْ يَرْفَعْهُ الأَعْمَشُ إِلَى النَّبِيِّ صلى الله عليه وسلم وَرَفَعَهُ حَسَنٌ وَفِطْرٌ ـ عَنِ النَّبِيِّ صلى الله عليه وسلم قَالَ ‏ "‏ لَيْسَ الْوَاصِلُ بِالْمُكَافِئِ، وَلَكِنِ الْوَاصِلُ الَّذِي إِذَا قَطَعَتْ رَحِمُهُ وَصَلَهَا ‏"‏‏.‏ The Prophet (ﷺ) said: "The true al-Wasil (maintainer of ties) is not the one who merely maintains it because his family is good to him, but he is one who also connects the ties when it gets broken." [Sahih al-Bukhari 5991]

This narration refers to a person who maintains ties of kinship both when it is easy and when it is difficult. It applies to maintaining ties with a relative who is unreasonable but does not oppress or harm you in a serious way, even if they occasionally break ties without justified cause.

Some use this narration to manipulate victims, insisting they must maintain ties even when the relative is oppressive. But this is a misunderstanding. Allah would never command someone to endure suffering by maintaining ties with an oppressor.

حَدَّثَنِي مُحَمَّدُ بْنُ الْمُثَنَّى، وَمُحَمَّدُ بْنُ بَشَّارٍ، - وَاللَّفْظُ لاِبْنِ الْمُثَنَّى - قَالاَ حَدَّثَنَا مُحَمَّدُ بْنُ جَعْفَرٍ، حَدَّثَنَا شُعْبَةُ، قَالَ سَمِعْتُ الْعَلاَءَ بْنَ عَبْدِ الرَّحْمَنِ، يُحَدِّثُ عَنْ أَبِيهِ، عَنْ أَبِي، هُرَيْرَةَ أَنَّ رَجُلاً، قَالَ يَا رَسُولَ اللَّهِ إِنَّ لِي قَرَابَةً أَصِلُهُمْ وَيَقْطَعُونِي وَأُحْسِنُ إِلَيْهِمْ وَيُسِيئُونَ إِلَىَّ وَأَحْلُمُ عَنْهُمْ وَيَجْهَلُونَ عَلَىَّ ‏.‏ فَقَالَ ‏ "‏ لَئِنْ كُنْتَ كَمَا قُلْتَ فَكَأَنَّمَا تُسِفُّهُمُ الْمَلَّ وَلاَ يَزَالُ مَعَكَ مِنَ اللَّهِ ظَهِيرٌ عَلَيْهِمْ مَا دُمْتَ عَلَى ذَلِكَ ‏"‏ ‏.‏ Abu Huraira reported that a person said: "Oh Allah's Messenger, I have relatives with whom I try, to have close relationship, but they sever (this relation). I treat them well, but they treat me ill. I am sweet to them but they are harsh towards me." Upon this he (the Prophet) said: If it is so as you say, then you in fact throw hot ashes (upon their faces) and there would always remain with you on behalf of Allah (an Angel to support you) who would keep you dominant over them so long as you adhere to this (path of righteousness). [Sahih Muslim 2558a]

This narration is about doing what is right. Sometimes a relative may suddenly become antagonistic, pushing you away without justification — for example, when you advise them to do good and discourage them from doing wrong.

Not everyone will respond with appreciation, and some may cut you off or treat you harshly for it.

In such cases, it is noble to continue seeking closeness to the person and to maintain ties of kinship.

However, this narration does not refer to a relative who oppresses or abuses you to the point of misery or psychological harm. Such a relative is genuinely toxic, and maintaining ties with them could be detrimental to your well-being and health.

For this reason, the narration should not be understood to mean that you must maintain ties with a relative who makes your life miserable — that is not the message it conveys.

The courageousness of saying 'enough is enough'

There is no doubt about Allah being the Most Just, which means He would not prevent you from preserving your dignity or well-being. He wants you to succeed, not to suffer at the hands of people who bring you down and seek to harm you.

Sure, family is supposed to be a sacred bond, but that is not always the case. Sometimes, a family is not honorable or does not possess great status.

It is understandable that you may find it very hard and challenging to protect your well-being, knowing that you need to make a radical decision for it to happen.

And people will not understand your decision; you might even face a lot of criticism. But that shouldn't prevent you from doing what is right for your health and well-being.

And if Allah didn't want you to preserve yourself when it comes to a toxic family, that wouldn't be very fair toward you. But Allah is fair and Just.

For those who reflect and see the full picture of Islam's stance on toxic family, it becomes clear that Islam takes the side of the victim, never the oppressor.

It is haram to harm yourself, and choosing to remain passive is essentially allowing the abuse to continue.

Show courage and bravery by standing up for yourself when no one else will. It is your responsibility to take care of yourself, and Allah does not change a situation except when we take the first steps toward doing so.

Stand for what is right, even if it is against yourself, your parents, siblings, or other relatives.

۞ إِنَّ ٱللَّهَ يَأْمُرُ بِٱلْعَدْلِ وَٱلْإِحْسَـٰنِ Indeed, Allah commands justice and grace…
[16:90 Quran]

يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ لِلَّهِ شُهَدَآءَ بِٱلْقِسْطِ ۖ وَلَا يَجْرِمَنَّكُمْ شَنَـَٔانُ قَوْمٍ عَلَىٰٓ أَلَّا تَعْدِلُوا۟ ۚ ٱعْدِلُوا۟ هُوَ أَقْرَبُ لِلتَّقْوَىٰ ۖ وَٱتَّقُوا۟ ٱللَّهَ ۚ إِنَّ ٱللَّهَ خَبِيرٌۢ بِمَا تَعْمَلُونَ O you who have believed, be persistently standing firm for Allah, witnesses in justice, and do not let the hatred of a people prevent you from being just. Be just; that is nearer to righteousness. And fear Allah. Surely Allah is All-Aware of what you do.
[5:8 Quran]

۞ يَـٰٓأَيُّهَا ٱلَّذِينَ ءَامَنُوا۟ كُونُوا۟ قَوَّٰمِينَ بِٱلْقِسْطِ شُهَدَآءَ لِلَّهِ وَلَوْ عَلَىٰٓ أَنفُسِكُمْ أَوِ ٱلْوَٰلِدَيْنِ وَٱلْأَقْرَبِينَ ۚ إِن يَكُنْ غَنِيًّا أَوْ فَقِيرًۭا فَٱللَّهُ أَوْلَىٰ بِهِمَا ۖ فَلَا تَتَّبِعُوا۟ ٱلْهَوَىٰٓ أَن تَعْدِلُوا۟ ۚ وَإِن تَلْوُۥٓا۟ أَوْ تُعْرِضُوا۟ فَإِنَّ ٱللَّهَ كَانَ بِمَا تَعْمَلُونَ خَبِيرًۭا ١٣٥ O believers! Stand firm for justice as witnesses for Allah even if it is against yourselves, your parents, or close relatives. Be they rich or poor, Allah is best to ensure their interests. So do not let your desires cause you to deviate ˹from justice˺. If you distort the testimony or refuse to give it, then ˹know that˺ Allah is certainly All-Aware of what you do.
[4:135 Quran]